The Marrow of Sacred Divinity (1639)

Chapter 1

numbers were removed; all fonts now black.

Scripture in the footnotes is taken from the NKJV (Thomas Nelson Publishers © 1982) except where otherwise noted. Nature and scope of changes: The terms, “thee, thine, hast,” etc. have been modernized; archaic and cumber

Chapter 2

Chapter 22. Of Contentment.

Tenth Commandment: You shall not Covet -- 8 of 1649 -- P A Brief Premonition or forewarning of the Author touching the reason of his purpose. Although I do not assume to comprehend in my mind all the thoughts of

Chapter 3

2. The formal cause, is what makes something one thing rather

than another, as a result of its properties, functions, and particular arrangement – a log is wood, and a table is wood, but because of their properties and arrangement, they are different. Moreover, the log may be readi

Chapter 4

4. The final cause is why efficient causes do what they do, and why

formal causes do what they do; it is related to a thing’s purpose or its relation to other things; the final cause of a table might be to have someplace to eat. Ames does not specifically use this term, but the concept w

Chapter 5

2. It is called a doctrine, not as if the name of Intelligence, Science,

Sapience,7 Art, or Prudence did not belong to it; for all these are in every accurate Discipline, and especially in Divinity; but it is called a doctrine because this discipline is not from Nature and human invention (as

Chapter 6

3. The principles of other Arts being inbred in us, may be polished

and brought to perfection by sense, observation, experience, and induction; but the solid principles of Divinity, however they may be brought to perfection by study and industry, yet they are not in us from Nature. Mat 1

Chapter 7

6. Men live to God when they live according to the will of God, to the

glory of God, with God inwardly working in them. 1Pet 4.2, 6, that he might live after the will of God, according to God. Gal 2.19-20, That I may live to God, Christ lives in me. 2Cor 4.10, that the life of Jesus might b

Chapter 8

8. But even though this life encompasses living happily, as well as

living well, yet living well is more excellent than living happily; and what ought to be respected chiefly and finally is not blessedness, which respects our profit, but goodness, which is referred to God’s glory. Theref

Chapter 9

9. Moreover, seeing that this life is a spiritual act of the whole man,

whereby he is carried on to enjoy god, and to do according to his will — and seeing that it is manifest that those things are proper to the will — it follows that the prime and proper subject of Divinity is the will. Pro

Chapter 10

10. But seeing that this life and will are truly and properly our most

perfect practice, it is manifest in itself that Divinity is a practical, and not a speculative discipline — not only in that common respect whereby other disciplines have their eupraxia, well-doing,12 for their end, but

Chapter 11

13. Therefore of all Arts, Divinity is the supreme, most noble, and the

masterpiece, proceeding in a special manner from God, treating of God and divine matters, and tending and leading man to God; in this respect, it may not unfitly be called Qiwzia [Theouzia], or, Qeurgia -- 21 of 1649 --

Chapter 12

1. There are two parts of Divinity: Faith and Observance. 2Tim 1.13,

Hold the express form of wholesome words which you have heard from me with faith and love. 1Tim 1.19, Having faith and a good conscience. Act 24.14-16, I believe all things that are written, and have hope in God. I exerc

Chapter 13

2. A property of this distribution (which is required in a genuine

distribution of every art) is that it flows from the nature of the object. For seeing that the beginning and first act of spiritual life (which is the proper object of Divinity) is faith, and the second act or operation

Chapter 14

3. In the Old Testament (fitting for that legal and servile estate)

Divinity sometimes seems to be divided into the fear of God, and observing his Commandments, as in Ecc. 12.15: The sum of all is this: fear God, and keep his Commandments, for this is the whole duty of man. But by a meto

Chapter 15

1. Faith is a resting of the heart on God, as on the author of life and

eternal salvation. That is to say, that by him we may be freed from all evil, and obtain all good. Isa 10.20, Let him lean upon Jehovah, the Holy One of Israel, in Faith.16 Psa 37.5, Roll your way upon Jehovah, and trust

Chapter 16

2. Believing commonly signifies an act of the understanding, yielding

assent to testimony. But because the will tends to be moved upon that understanding, and to stretch itself forth to embrace the good allowed by it, therefore Faith aptly enough sets forth this act of the will also. It is

Chapter 17

3. Hence Faith is carried to that good which is made ours by it; it is

an act of election, an act of the whole man, which in no way agrees to a mere act of the understanding. Joh 6.35, He that comes to me — he that believes in me.17

Chapter 18

4. Therefore, even though Faith always presupposes a knowledge of

the Gospel, yet there is no saving knowledge in anyone (which differs from that which is found in some who will not be saved) except what follows this act of the will, and depends upon it. Joh 7.17; 8.31-32; 1Joh 2.3. 18

Chapter 19

5. That truly Christian Faith which has a place in the understanding,

always leans upon a Divine testimony, as it is itself Divine; yet this testimony cannot be received without a pious affection of the will towards God. Joh 3.33, He that receives his testimony, has sealed 19 that God is t

Chapter 20

6. Nor yet is it more uncertain and doubtful because it is grounded

only upon a testimony; rather, it is more certain in its own nature than any human science,20 because it is carried to its object under a formal respect to infallibility. Although, by reason of the -- 25 of 1649 -- imp

Chapter 21

9. The sentences in the Scriptures (or promises) contain and present

an object of Faith; and they are called the object of Faith by a Metonymy21 of the adjunct.22 The good which is propounded to be obtained, as it is such a good, is the end and the effect of Faith; it is not properly the

Chapter 22

12. Hence, the last resolution23 of Faith, as it sets forth a thing to be

believed, is into the authority of God, or Divine revelation. 2Pet 1.20- 21, If you first know this, that no prophecy of Scripture is from private interpretation, etc.; Joh 9.29, We know that God spoke to Moses. As the l

Chapter 23

13. This Faith whereby we not only believe God, or give credit to God,

but believe in God, is true and proper confidence — not as this word sets forth a certain and absolute persuasion of the good to come, but -- 26 of 1649 -- as it signifies choosing and apprehending a sufficient and fit

Chapter 24

14. This is everywhere declared in those phrases of Scripture in

which the true nature of solid Faith is unfolded, ן ְ ׁש, to lean upon, as in Isa 10:20; and ן׃ֵֽ עָ ּׁש, Pro 3:5; and ַטְבִי, Isa 50:10; יִ ּתְ כ ְסִנ, Psa 71:6; and πιστεύων ἐπ᾽‚ Rom 10:11.24

Chapter 25

17. But that special assent whereby we resolve that God is our God in

Christ, is not the first act of Faith, but an act flowing from Faith. For there is no greater certainty of this truth in you than in another, nor a truer apprehension of it in you than in another, before you have special

Chapter 26

19. Further also, seeing someone that is about to believe out of a

sense of his misery, and a defect26 of any deliverance either in himself or in others, he must cast himself upon God in Christ as a sufficient and faithful Saviour; he cannot in any measure cast himself upon God in Chris

Chapter 27

20. Even though in Scriptures, sometimes an assent to the truth

which touches upon God and Christ, Joh 1.50,27 is accounted as true Faith. yet there is a special confidence always included. And so in all places where there is wording about saving faith, either a confidence in the Mes

Chapter 28

21. But whereas confidence is said to be a fruit of Faith, it is true of

confidence — as it respects God for what is to come — that it is a firm hope. But as it respects God in Christ offering himself in the present, it is Faith itself. From this arise all those titles which the Scripture giv

Chapter 29

22. Now whereas some place true Faith partly in the understanding,

and partly in the will, that is not so accurately spoken, because it is one single virtue; and it brings forth acts of the same kind, not partly of Science, and partly of affections, 1Cor 13.13.28 Rather, that solid asse

Chapter 30

3. As he has revealed himself to us, he is conceived as it were, by the

back parts, not by the Face. Exo 33.23, You shall see my back-parts, but my Face cannot be seen, and darkly, not clearly; that is, after a human manner and measure. 1Cor 13.12, Through a glass, darkly, after a sort.

Chapter 31

4. Because those things that pertain to God are necessarily explained

after a human manner, that manner of speaking in these matters is frequently called, anqros popaqeia, 29 i.e., a figure of speech that attributes those things to God which are proper to men, such as human affections, sen

Chapter 32

17. Thirdly and finally, it follows that he is void of that power which

is called passive; hence he is unchangeable, Psa 102.27-28, You remain; you are the same. Rom 1.23, the glory of the Incorruptible God. Jas 1.17, with whom there is no variableness, nor shadow of turning, or changing.

Chapter 33

22. Secondly, those attributes which are of a sort that is common to

God and the Creatures, in their substance they belong first to God, -- 30 of 1649 -- and secondarily to the Creatures; although the names are transferred from the Creatures to God, and so those first belong to the Crea

Chapter 34

26. Sixthly, Divine attributes are in God not only virtually,37 and by

way of eminence, but also formally 38 — although not in that same manner that qualities exist in the Creatures. 27 Seventhly, they exist in God as in a secondary Essence, because they are not part of the formal reason fo

Chapter 35

35. He is said to be Living, 1. Because God most especially works of

himself, not being moved by another. 2. Because the vital action of God is his very Essence. 3. Because he is the Fountain of all being, and the vital operation to other living things. Act 17.25, 28, He gives life to all

Chapter 36

56. The understanding of God is Infinite, because he perceives all

truths, and the reasons for all things. Job 11.8-9, The Wisdom of God is higher than the Heavens, longer than the Earth, deeper than the Sea. Psa 139.6, Your knowledge is more wonderful than I can conceive it. -- 33 of

Chapter 37

6. They are distinguished among themselves as Relatives, by certain

relative properties; so as one cannot be another; yet they are together in nature; nor can they be said to be former or latter, except in the order of beginning,50 and in the manner of subsisting.

Chapter 38

13. The relative property of the Son is to be begotten; that is, to so

proceed from the Father, that he is partaker of the same Essence, and perfectly resembles his nature; and hence he is the second in order. Heb 1.3, The brightness of his glory, and the Character [or image] of his Person.

Chapter 39

14. The property of the Holy Spirit is to be breathed, or sent forth,

and he proceeds from the Father, and the Son. Joh 15.26, Whom I will send to you from the Father, that Spirit of truth who proceeds from the Father. Rom 8.9, The Spirit of Christ. Gal 4.6, The Spirit of the Son.

Chapter 40

15. The difference between being begotten, which agrees to the Son,

and proceeding, which is proper to the Holy Spirit, cannot be explained by us in proper words — except that the Son proceeds from the Father alone, and the Holy Spirit proceeds from the Father and the Son, making one rel

Chapter 41

16. Yet, in part, it may be shadowed in a similitude; namely the

Father is as it were, Deus intelligens, God understanding. The Son, the express image of the Father, is as it were Deus intellectus, God understood. The Holy Spirit, flowing and breathed from the Father by the Son, is as

Chapter 42

17. The proper name of God, with his proper titles, is given in

Scripture, not only to the Father, but also to the Son. Jer 23.6, Jehovah our righteousness. Joh 1.1, The Word was God. Rom 9.5, God blessed forever. 1Tim 3.16, God manifest in the flesh. Rev 17.14, Lord of Lords and Kin

Chapter 43

18. Divine attributes are affirmed not only of the Father, but also of

the Son. Isa 9.6, The most mighty God, Father of eternity. Joh 2.25, He knew what was in man, and 3.13, The son of man is in Heaven; and 8.58, Before Abraham was, I am. In the same way, also of the Holy Spirit: Psa 139.7

Chapter 44

19. The proper operations of God are attributed not only to the

Father, but also to the Son, and the Holy Spirit. E is attributed to the Son: Mat 24.31, His elect. And the eternal of God is attributed to the Holy Spirit: Isa 40.13, Who has weighed the Spirit of the Lor

Chapter 45

20. Divine also, and , is given not only to the

Father, but also to the Son: Heb 1.6, Let all the Angels of God worship him. And to the Holy Spirit, when his Name together with the Father and the Son, is appointed to be called upon over the Baptised: Mat 28.19, In the

Chapter 46

21. Finally, that and which is proper to God, is

given to the Son and the Spirit: 1Cor 2.8, The Lord of glory; 1Pet 4.14, that Spirit of glory. All holy prophecy is attributed to Christ and the Holy Spirit: 1Pet 3.19, Christ by his Spirit went and preached to the spiri

Chapter 47

2. That Effecting, working, or acting of God, being actively taken as

they are in God acting, is not really different from God himself. For no composition, or mutation of power and act, can have a place in the most simple and immutable nature of God. Yet it adds a certain relation of God t

Chapter 48

3. He works all in all things, because the Efficiency of all and every

thing, depends on the first cause, not only as touching its substance, but also as touching all real circumstances. Isa 45.7, That I Jehovah do all these things; Lam. 3.37-38, Who is he that says, and it comes to pass, w

Chapter 49

6. The of God being considered as plainly powerful, is

altogether the same as his sufficiency, and it properly pertains to the nature of God, as it is considered under the respect of a being; and so it is before the knowledge and will of God. Rom 11.23, for God is able to gr

Chapter 50

8. Therefore this is the order to be conceived. First we conceive in

God Posse, to be able; secondly Scire, to know; thirdly Velle, to will; -- 40 of 1649 -- Lastly, Efficere potenter, powerful to effect. This differs from the effectual will of God, but only ratione, in reason, which di

Chapter 51

9. Hence the very Will of God, as it is an effecting principle, has a

kind of power. Rom 9.19, Who has resisted his will? Nor is executive Omnipotence anything else than the effecting will of God. Psa 33.9, He commanded, and it was done. Rev 4.11, By your will they are and were created.

Chapter 52

10. Therefore it is an error against the nature of God, to say that God

properly wills to do many things which yet, by his Omnipotence, he does not do. Eph 1.19-20, The exceeding greatness of his power in us that believe, according to the working of his mighty power.

Chapter 53

11. The Omnipotence of God is that whereby he is able to effect all

things that he wills or can will. 2Chr 20.6, In your hand is power and strength, and none can resist you. Luk 1.37, With God there is no word which cannot be done.DRA Phi 3.21, He is also able to subject all things to hi

Chapter 54

12. Hence also, everywhere in the Old Testament God is called, ל

רֹו ִּג, mighty God, Isa 9.5; Jer 32.18. Also, י ַׁש ל , God all- sufficient, Gen 17.1; 35.11; Ruth 1.20-21. And in the New Testament he is called παντοκράτωρ, the Lord Almighty, 2Cor 6.18; Rev 1.8;

Chapter 55

14. Therefore we must not imagine such an active power in God,

which is a different thing from his Essence; for the very Essence of God is this power whereby he is powerful; just as the same Essence whereby he is merciful, is mercy itself. -- 41 of 1649 --

Chapter 56

19. A power is that whereby God is able to do all things

possible, even though they shall never be. Mat 3.9, God can raise up from these stones children unto Abraham; and 26.53, Do you think that I cannot now ask my Father, and he shall immediately give me more than twelve leg

Chapter 57

22. Their - is that by which they inseparably work the

same thing; for all external actions are common to all the Persons. Joh 5.17,19, My Father works, and I work. Whatever he does, the Son likewise does the same; and Joh 16.13-14, That Spirit shall not speak of himself; bu

Chapter 58

29. The manner of operation of the S is from the Father, by the

Spirit. Hence the dispensation of things is properly attributed to him, namely Redemption and the constitution of all the offices in the Church. Eph 4.11, He therefore gave some to be Apostles, some Prophets, etc.

Chapter 59

30. The manner of working of the S is from the Father and the

Son by himself. Hence the communication of things is attributed to the Holy Spirit, such as Regeneration, Tit 3.5.61 The communication of all spiritual gifts, 1Cor 12.4.62 And the perfection of natural things themselves,

Chapter 60

31. As touching the [or bounding] of the action that

works,64 in which the working, or manner of working of one Person chiefly shines forth, is chiefly attributed to that Person. So Creation is, by a special application, appropriated to the Father, Redemption to the Son, a

Chapter 61

5. T is that by which God declares what he alone has decreed.

Jer 10.10, Jehovah is a God of truth.66 Rom 3.4, Let God be true and every man a liar. For although his words may seem sometimes to sound like another thing, yet the sense of them always agrees with the Decree.

Chapter 62

10. Counsel is attributed to God in respect to his perfect judgment,

whereby he does all things advisedly; i.e., willingly and by set purpose — and not in respect to any inquiry upon which we men depend for such a judgment. For God sees and wills all and everything, together. Therefore it

Chapter 63

13. In every artificer,70 or someone who works by counsel ad extra,

outwardly, there is a platform beforehand in the mind, which he looks into when he is about to work, so that he may fit his work to it — so also in God, seeing that he does not work naturally or rashly, nor by constraint

Chapter 64

14. The platform of all things is the Divine Essence, as it is

understood of God himself as imitable72 by the Creatures — so that in some way, the Image of that perfection, or some footprint of it, may be expressed in the Creatures. That is, the Creatures themselves, as they are con

Chapter 65

15. A platform in the mind of man, who attains to knowledge by

Analysis or resolution, is collected about things themselves. And so things exist first in themselves, and then they come to the senses of men, and then to his understanding. Here they can make some Idea 73 to direct the

Chapter 66

23. Ideas, as they are considered going before the Decree of God’s

Will, represent a quiddity75 of things, and only a possible existence. As they are considered after the determination of God’s Will, they represent the same thing, as actually to come according to their actual existence.

Chapter 67

27. Those things that God knows by simple intelligence, 76 or mere

understanding, he knows by his all-sufficiency. But those things he knows by vision, he knows by his Efficiency, or by the Decree of his own will. Psa 33.15, He that frames their hearts, observes all their works. Isa 44.

Chapter 68

28. Some imagine a middle knowledge by which God is said to know

by supposition, before the Decree of his will, such events that would come to pass if such causes were put. Seeing that it both determines events that will certainly come to pass independently from God’s Will, and that i

Chapter 69

29. The Divine Idea, according to the variety of Notions which are in

the things, puts on diverse respects. In respect to the Principles, it is called Intelligence, whereby God perceives every several77 thing in every thing. In respect to truth belonging to every several thing, it is calle

Chapter 70

31. That conjectural knowledge which only some give to God, about

contingent things to come, plainly repugns82 the nature and perfection of God. Of those three things which were propounded [thesis 11], as concurring to the perfection of God’s Counsel: namely, A scope conceived of the m

Chapter 71

33. Good pleasure indeed in Scripture most usually sets forth the

good will of God whereby he wills and determines a saving good to his own; yet because the whole Counsel of God is well pleasing to him, the term is rightly used by Divines to explain every Counsel of God, specifically a

Chapter 72

36. Freedom in those operations which are outward, is not only

concomitant (as it is in inward operations), but it is also antecedent 84 by way of a principle: because what God wills to work outwardly, he does not will out of a necessity of nature, but out of a precedent choice. For

Chapter 73

38. Hence the Will of God is the first cause of things. Rev 4.11, By

your will they are and were created. But the Will of God, as it wills to work outwardly, does not presuppose the goodness of the object, but by willing, it makes the object good. Jas 1.18, Because he would, he begat us.

Chapter 74

40. Hence it is rightly said that God wills one thing to exist for

another; but that one thing is not a proper cause whereby the will of God is inwardly moved to appoint that other thing. So God wills that the Sun and stars should exist for the generation, conservation, and corruption o

Chapter 75

41. Also, the willing of one thing in God, is not properly a cause that

effects God willing another thing in himself. This is because the Efficiency of a cause upon an effect, and the dependence of the effect upon a cause, cannot be in the Will of God — which is God himself truly and plainly

Chapter 76

42. Therefore, although God wills many things which will not follow

except upon some antecedent act of the Creature, yet the very act of willing in God does not properly depend as a consequent thing upon the act of the Creature.88 Nor is it lawful under the appellation of an Antecedent w

Chapter 77

43. Which is why that opinion is not to be admitted, which

determines that God wills something antecedent to the act of the Creature, which afterwards he does not will towards them, but wills another thing. This is because it makes the Will of God mutable and dependent on the ac

Chapter 78

44. By that opinion also, that form of speech prescribed in the Word

of God,89 in which we commit ourselves and all ours to God — such as, I will do this or that, if God wills — would not be used in all things; but would be turned to the contrary: God will do this or that, if man wills.

Chapter 79

45. This will determines all things — greatest, least, contingent,

necessary, free — without exception. The Scripture shows this of all kinds of things, such as Christ Jesus being glorified, and the Church being saved by him, Psa 2; 110.4; 40.7-9; Heb 7.16, 21; Eph 5.25; 2Tim 1.9.90 Of

Chapter 80

47. But there is not the same reason for will, as there is for Divine

knowledge and power; for knowledge knows all things that may be known; and power can do all possible things; and they are stretched forth together beyond those things which actually have been, are, and shall be. But by h

Chapter 81

48. Whatever God wills in all these things, he is universally effectual.

So that he can in no way be hindered or frustrated, whereby he cannot obtain what he wills. For if he were to properly will anything, and could not obtain it, he would not be most perfect and blessed.

Chapter 82

49. Yet the Will of God does not imply a necessity upon all future

things, but only a certainty as touching the event. So it could not be, as to the certainty of the event, that the bones of Christ should be broken, because God willed that they should not be broken.99 Yet there was no n

Chapter 83

50. No, it is so far off that the will of God, which most certainly

attains to whatever it wills, urges all things with hard necessity, that -- 50 of 1649 -- it is the prime root and efficient cause of all that contingency and freedom which exists in things — because it effectually for

Chapter 84

51. In those things which God Wills, there is a certain order

conceived; namely, that first he Wills the end, before he wills the means to the end, because he works by most perfect reason. And among means, he first Wills those things which come nearest to the end; for that which is

Chapter 85

54. There are five signs put in that old verse, Praecipit, et Prohibit,

Permittit, Consulit, Implet: He Commands and Forbids, Permits, Counsels, Fulfills.101 But because counsel is the same as a command, instead of counsel, it would be better to use Promittit, He promises. Thus far in genera

Chapter 86

6. Hence, all things which exist besides God are created, and they are

altogether created; that is, they are created according to their matter, as well as to their form. Rev 4.11, Because you have made all things. Col 1.16, For by him were made all things which are in Heaven and which are o

Chapter 87

9. Creation then produces out of nothing; that is, out of matter that

does not pre-exist, that does not have a being beforehand; but co- exists, that has a being together with the thing created. For there was nothing from eternity besides God, nor is God the matter or part of any Creature,

Chapter 88

10. Indeed, some things are said to be created, whose matter pre-

existed. But then Creation respects not only that immediate action, whereby it comes to pass that such things exist; but also a mediate action, whereby it comes to pass that the matter itself should exist -- 52 of 1649

Chapter 89

13. Therefore, by the Creation God would display both his perfection

— that he did not need any Creature or outward thing; for then he would have created the world as soon as he could — and also his freedom, whereby he brought forth all things without natural necessity; for if he had crea

Chapter 90

22. Now natural things tend unto God, 1. In that they declare God’s

glory, Psa 19.1.110 2. In that they give occasion for us to know and seek God, Rom 1.20; Act 17.26.-27 111 3. In that they sustain our life, so that we may live well to God, 1Cor 10.31; 1Tim 4.3-4.112

Chapter 91

27. The Creation of the world is distributed according to the parts of

the world; for although the world is one — by unity of aggregation, order, and end — yet it consists of parts, distinguished not only according to the situation, but also according to the Essence, and Existence.

Chapter 92

37. That Angels were created, is apparent from Col 1.16; Psa 148.4-

5.118 That they were created the first day with the highest Heaven appears: 1. From the likeness of nature that they have. 2. In that they are said to have as it were, applauded God in the Creation of other things, Job 3

Chapter 93

38. Hence the Angels so excel in clear-seeing reason, that they are

said to be as it were, full of eyes,122 readily discerning what God would have done by them, and how it is to be done. And they so excel in liberty of will, that they perform their offices with diligence, Psa 103.20.123

Chapter 94

41. They are many in number, ten thousand times ten thousand, Dan

7.10; Heb 12.22; Mat 26.53.128 They are distinguished among themselves in respect to their Offices and Objects about which they are exercised, Eph 1.21.129 And they are under the command of God and Christ only.130

Chapter 95

49. The of constitution contains four things. 1. The

command of God producing every thing: Let there be, or Let this or that be done, in which the power of God shines forth, that by only his word or will, he did all things, Psa 33.9; 133 115.3. 2. His approbation134 acknow

Chapter 96

2. In that, among simple things, the more perfect were made first,

those which come nearest to the nature of God. 3. In that those things were first created which only have being; then those that, -- 57 of 1649 -- besides having being and life, also have sense; and then last of all, t

Chapter 97

63. Hence he is said to be created in another manner than the other

Creatures; for they were brought forth by a word only: Let there be light; Let there be a firmament. But man was brought forth as it were, with greater counsel and deliberation: Let us make man, Gen 1.26.

Chapter 98

73. The perfection of the was that by which it was of an

immortal nature, not only in those faculties by which it was a free principle of its own actions — in understanding and will — but also being adorned with gifts whereby man was made able and fit to live well: namely, wit

Chapter 99

79. This Creation of man was of the Male and Female, both of them

out of nothing, as touching the soul. The body of the Male was created of the Earth, mingled with other Elements. The body of the Woman was created from the Male, and for the Male, so that nothing might be lacking as to

Chapter 100

80. From the consideration of the Creation, our Faith ascends above

the whole order of nature, and apprehends the light of the Glory of God to be shown forth in the Face of Jesus Christ, because it is God who commanded the light to shine out of darkness, 2Cor 4.6.147 -- 60 of 1649 --

Chapter 101

4. God does all things that come to pass, ; this is both by

reason of his power in respect to all being, which is found in the effect (for the power of God attains to every effect, Deu 8.3; Isa 28.26);150 and also by reason of the subject, in respect to that being which it has as

Chapter 102

6. God therefore uses means, not for lack of power, but through the

abundance of his goodness; that namely, he might communicate a certain dignity of working to his Creatures also, and might make his Efficiency more perceivable in them. 1Sam 14.6,152 ‘Tis all one to Jehovah to save with

Chapter 103

7. Hence our Faith does not properly respect those means which God

uses, nor does it depend on them, but on God only, who can relieve all our necessities either with means or without means, as it seems -- 61 of 1649 -- good to him. Dan 3.17, Our God whom we worship is able to deliver

Chapter 104

9. O providence is where God observes that order in things

which was appointed from the beginning. The reason of which order requires that some certain thing go before, and from that being done, some certain thing follows after. Hos 2.21-22, I will hear the Heavens, and they sha

Chapter 105

10. That order in natural things is the Law of Nature, common to all

things or to the very nature of things, as it is established in a certain order; it arises from the force and efficacy of that never-to-be- revoked Word of God given in the beginning: Let it be made, let it be, be it so;

Chapter 106

13. Men may be moral causes of Miracles, as they obtain this from

God: that he would do them, or as God uses their help as a sign or a token of a Miracle to be done by him; yet they cannot be really efficient causes, nor indeed instrumental much less principal causes.

Chapter 107

15. C is that whereby God makes all things, both

universal and singular, both in their Essence and existence, and in their strength, to persist and continue, Psa 104.19-20; Act 17.28; -- 62 of 1649 -- Heb 1.3.159 The Schoolmen not unfitly called this Manutenentia Dei

Chapter 108

16. This conservation necessarily comes between the Creation and

Government of created things; because whatever is created, is created to some end and use to which it also ought to be directed and governed. But it cannot attain that end, nor be directed to it, unless it is continued a

Chapter 109

17. God’s conservation is necessary for the Creature, because the

Creature in every way depends upon the Creator, not only as touching its Fieri, i.e. being made, but also touching its Esse, existero, permanere, & operari. i.e. Being, Existence, Continuance, and operation. So that ever

Chapter 110

18. Some things are conserved immediately; namely, those which are

subjected to God only. This conservation is indeed the same as Creation, differing only in reason, in that Creation includes a certain newness which Conservation excludes; and Creation excludes a precedent existence whic

Chapter 111

20. The government of all things ought to be by God. For they would

never certainly attain the end to which they were created unless they were governed by the same power by which they were created. And it proceeds from imperfection, when he leaves the work that he has made, to be directe

Chapter 112

21. This Gubernation intrinsically includes not only means that are

convenient and fitting to the end, but also their certain efficacy, or -- 63 of 1649 -- the attainment itself. The order therefore of this government is certain, immoveable, and indissoluble; so that the Creature canno

Chapter 113

23. C government is that whereby God governs all things in a

like manner. To this government belongs, First, The Law of nature common to all things, which is a certain participation of the Law and Will of God, put into all things from the beginning. Job 38.12, Have you commanded t

Chapter 114

24. This government shines forth in the operation of all things, F

in that they always look to some certain end, and so it is necessary that they be acted and governed by an intelligence that is everywhere present and omnipotent; that is, God himself. Job 38.27, In sending down rain to

Chapter 115

25. By force of this Gubernation, all second causes are in a certain

manner determined before; that is, F, they are stirred up to -- 64 of 1649 -- works by an influence or previous motion. Besides communicating strength and sustenance in that regard, there is some such thing necessa

Chapter 116

26. Because the exercise of that strength which is in the Creatures

depends upon the Will of God; hence it is that we trust in God alone, and not in those Creatures by which the kindness of God is derived to us. -- 65 of 1649 --

Chapter 117

2. The special condition of those Creatures causes the difference. For

seeing that they are in some way immortal, and created after the Image of God, and have an inward principle of their own actions proceeding from counsel, they are therefore to be governed to an eternal state of happiness

Chapter 118

4. This moral government consists in teaching and fulfilling

according to that which he has taught before. Mic 6.8, He has shown you O man what is good. Deu 30.15, Life and good: Death and Evil. Up to here properly pertains that revealed Will of God which is the rule of doing, as

Chapter 119

9. From this special and proper way of governing reasonable

Creatures, there arises that covenant which is between God and them. For this covenant is as it were, a certain transaction of God with the Creature, whereby God commands, promises, threatens, -- 66 of 1649 -- and fulf

Chapter 120

10. Now because this way of entering into covenant is not between

those that are equal, but between Lord and servant, it therefore pertains to government, for which reason it is also most properly called not the covenant of man, but of God, who is the author and chief Executor of it. D

Chapter 121

12. Hence the proper and highest difference between a good work

and sin flows: namely, in that a good work is an operation expecting happiness from another by way of reward; as by the opposite privation of it, evil works are made extremely evil in their kind.

Chapter 122

17. Yet those in the Decalogue are excepted which either pertain to

the nature of man’s body, or to the condition of this mortal life, which have no place in them, as many things about propagation pertain to the seventh precept, Mat 22.30.170 Also, many things pertaining to the fifth pre

Chapter 123

18. The ordering of the event was in some a preservation to persist in

obedience. Hence it is that they were confirmed in good, and endowed with full happiness; so that they immutably cling to God with perfect obedience, and fulness of glory. This why those Angels are called elected, 1Tim 5

Chapter 124

26. In prescribing a Law, there is a like reason, 1. In that the Law

prescribed to Men and Angels was the same as it touched the Essence of it; namely moral, the sum of which is in the Decalogue. 2. In that it was written in the heart by way of habit, in which the first -- 68 of 1649 --

Chapter 125

29. Thirdly, because Man in this animal life177 understands by

senses, and he is, as it were, led by the hand from sensible things178 to intelligible and spiritual things — there were therefore added to that spiritual Law for Man, outward Symbols and Sacraments to illustrate and con

Chapter 126

30. Fourthly, because Adam was the beginning of mankind, out of

whom all Men were to be derived, therefore a Law was given to him not only as one private person, as was done in the Angels, but also as a public person, or as the head of man’s nature, from whom all good and evil was to

Chapter 127

32. This interpretation being had, the Law and covenant of God with

man in the Creation was, “Do this and you shall live.”180 If you do not, you shall die the death. In these words there is contained 1. A precept, “Do this.” 2. A promise joined to it, “If you do it, you shall live.” 3. A

Chapter 128

33. To this covenant were adjoined two Symbols or Sacraments. In

one of these, the reward due for Obedience was sealed by a Tree, namely the Tree of Life; and in the other, the punishment for disobedience was sealed by a Tree, namely the Tree of Knowledge of good and evil. That first

Chapter 129

2. In the Angels there was preservation of some, and Apostasy by

others, but no ἀποκαταστάσiς, restoring of those who apostatized. But in Man there could not be both preservation and apostasy together; this is because all men were created in one Adam in the beginning, root and head; b

Chapter 130

6. C the transgression was accomplished in eating the

forbidden Fruit, which was called the Tree of the Knowledge of Good and Evil; but the first motion or degree of this disobedience necessarily went before that outward act of eating,183 so that it may truly be said that M

Chapter 131

7. Therefore the first degree and motion of this disobedience was an

inordinate desire for some Excellency, by lifting up the mind;184 which, that she might attain this, — the forbidding of God being laid aside through unbelief — she would test whether the forbidden Fruit had some power t

Chapter 132

8. From this was the grievousness of this sin, which not only

contained pride, ingratitude, and unbelief, but also by violating that most solemn Sacrament, it showed as it were, a general profession of disobedience, and a contempt for the whole covenant. This was made all the more

Chapter 133

11. The cause was man himself, by the abuse of his free-

will, Ecc 7.29.186 For he had received that righteousness and grace by which he might have persisted in obedience if he willed. That righteousness and grace was not taken from him before he had sinned; although that stre

Chapter 134

13. The first sin of the Devil was pride.187 From pride soon follows

envy towards God, and God’s image in Man. For because the Devil had lost an orderly Excellency by having an affection out of order,188 the Excellency of others grieved him, and he was maliciously bent to oppose it. But t

Chapter 135

15. In this temptation, the good which the Devil propounded and

promised was shown to be the greatest; the way to be used to attain that good was propounded to be easy and light — but that greatest evil which hung over Man’s head was hidden from him.

Chapter 136

20. The fourth was that his question had much ambiguity in it, for it

might be understood as not asking about God’s command, but about the sense or meaning of that command, perhaps not sufficiently understood by Man. If the question is understood to be about the command itself, then he mig

Chapter 137

21. The fifth was that having first called the command of God into

doubt by that question, he so artificially extenuated its sanction, or the adjoining commination,194 in the conceit195 of the Woman who was now wavering, that she would deny either its truth, or at least its necessity.

Chapter 138

23. The seventh was that, to confirm the prediction, he both abuses

the Name of God, and the Name which God had imposed on the Tree. Gen 3.5, God knows that on the day you eat of it, your Eyes shall be opened, and you shall be as gods, knowing Good and Evil.

Chapter 139

26. A third tempting followed these; namely, of Man towards God, in

which in a certain way, Man tested the truth and Grace of God, in testing whether God would preserve him, even though he did not cling to God; or whether God would certainly do what he had threatened.

Chapter 140

28. From that arose a fifth whereby the Woman, serving the Devil as

his instrument, tempted Adam; and from that proceeded a sixth, whereby Adam tempted himself when, with a certain purpose, he consented to the Woman and the Devil. 29 Either all or most of these temptations are also found

Chapter 141

30. And so that sin was consummated as touching the Fall of

Mankind in Adam; for Adam was properly the beginning of Mankind, not Eve — unless as Eve was made for Adam, and with him, she made one and the same beginning. This is why we read in Scripture of a second Adam,199 but not

Chapter 142

2. G is the binding of the Sinner to undergo just

punishment for his fault, Lev 5.5-6.200 He is guilty, Rom 3.9. We have proved that all are under Sin, Rom 3.19. 201 All the world is guilty before God. 1Cor 15.17, You are in your sins.202

Chapter 143

5. Now guiltiness follows Sin, partly by virtue of the Law of God

adjudging punishment to Sins. In this respect, it has some good in it, and it is of God — and in this respect God cannot separate that guiltiness from Sins. Yet as it flows from Sin, and it is the worthiness and deservin

Chapter 144

8. This filthiness immediately follows the offense of the Sin, and it

remains in the Sinner after the act of Sin is past and ceases to be. It is usually called the spot of Sin, Corruption, Defilement, Deformity, Dishonesty, Nakedness, Uncleanness, a blot, and sometimes Culpa, a fault.

Chapter 145

9. From this filthiness follows First, a turning away of God, Isa

1.15.207 This filthiness is also called an abomination and detestation, Pro 1.32,208 especially in respect to greater Sins, Pro 21.7; Jer 16.18.209 Secondly follows the shame of a man to his confusion, Gen 3.7.210 For su

Chapter 146

13. It is said to be inflicted for Sin, because it always respects and is

in order to the desert 212 of the Sin, for which punishment follows from the offense by reason of the prohibition, and from the guiltiness of it; and by reason of the commination [that adjoins it].213

Chapter 147

18. The of God in the largest sense of the term, is that by

which he is free, and as it were, separated from all imperfections, Isa 6.3; Rev 4.8.217 But that holiness of God which properly shines forth there, is that by which — being pure from any spot of Sin — he cannot commune

Chapter 148

20. This Justice as it plainly burns against Sin, is called wrath, Rom

1.18; Eph 5.6. As it more fiercely waxes hot, it is called fury, Deu 29.28. As it pronounces the sentence to be executed against a Sinner, it is called judgment, Rom 2.5. As it executes the sentence given, it is properly

Chapter 149

30. By the life of man is understood both the conjunction of the soul

with the body, and all that perfection which was agreeable to man in that state, whether it was actually communicated, or was to be communicated upon a condition. Psa 36.9, With you is the Fountain of Life; in your light

Chapter 150

34. In Death, or the curse of God that lies upon Sinners, there are

two degrees: the beginning of it, and the perfection of it. And there are two members: the punishment of loss, or the privative punishment; and the punishment of sense, or positive punishment. And there are two kinds of

Chapter 151

38. S is subjection to the power of darkness, or of

spiritually deadly enemies. Col 1.13, He has taken us out of the power of darkness. 2Pet 2.19, By whom a man is overcome, by the same he is brought into bondage. -- 78 of 1649 --

Chapter 152

44. By this bondage it comes to pass that, although freedom of will

remains (which is essential to man’s nature), yet that freedom which pertains to the perfection of human nature is not found in his sinful state, unless it is Remote and Dead. The free will which belonged to his perfect

Chapter 153

47. But this respect to punishment is attributed to those Sins, First,

by reason of the effects or consequences of them, because they further the Death of man and increase his misery. Secondly, they are said to be punishments in respect to that inward suffering to which man is subjected in

Chapter 154

3. Because it is the corruption of the whole man, it is called in the

Holy Scriptures, the old man, Rom 6.6; Eph 4.22; Col 3.9; the body of Sin, Rom 6.6, 7.24; a Law of the members, Rom 7.23, and the members themselves, Col 3.5; the Flesh, Joh 3.6; Rom 7.5, 18, 25.

Chapter 155

4. This is also why in Scripture, a homogeneal229 corruption is

attributed not only generally to the whole man, but also to every part of it, such as to the understanding. Gen 6.5; the imagination and thoughts that are only evil.230 Rom 8.5-7, They favour the things of the flesh.231

Chapter 156

6. This is why in the Scriptures original depravation236 is called Sin,

or that Sin, by a certain special appropriation, Rom 6.12; 7.7. 237 Hamartia, ἡ ἁμαρτία; Rom 7.8, 20.238 The Law of Sin, Rom 7.23.239 Sin dwelling in us, inhering, adhering, and compassing us about, Rom 7.17, 20, 21; Heb

Chapter 157

7. This disorder in man has two parts: one is formal, and the other is

as it were, material. Jer 2.13, My people have done two evils: they have forsaken me, etc. that they might dig cisterns for themselves.241 This description of actual Sin contains the picture of original sin, as the daugh

Chapter 158

10. By reason of this original depravation, it comes to pass that

although the will of man is free in the state of Sin, as touching all acts which it exercises, yet it is captive and servile as touching the manner of doing them. This is because it is deprived of that power whereby it m

Chapter 159

2. A Sin is an exorbitance of man’s action,243 or a deviation of

it from the Law of God, 1Joh 3.4. It flows from original Sin, as an act flows from a habit, or as the fault of the person flows from the fault of his nature. In this respect also, original Sin is rightly called the fall

Chapter 160

3. Therefore actual Sins, although they are often opposite to one

another in respect to their objects, and to their special ways by which they are carried towards their objects: yet in respect to that beginning or foundation from which they proceed, they are indeed tied and knit togeth

Chapter 161

4. First, in respect to their degree. One Sin is greater or lesser than

another. Eze 5.6, 8; She has changed my judgments more than the Gentiles themselves.246 And Eze 8.15, You shall see yet greater Sin, for which also the punishment is greater or lesser. Luk 12.47-48, He that knows and doe

Chapter 162

5. But this difference in degrees depends, 1. First, upon respect to

the person by whom it is committed, Num 12.14.248 This is why there is a difference between Fornication, and Adultery, and Incest.249 2. Upon the kind and nature of the thing, Mat 5.21-22. He that is angry unadvisedly; h

Chapter 163

8. Thirdly, actual Sin is distinguished in respect to its parts, into Sin

of Omission, and Sin of Commission. For seeing there are two parts of original Sin — turning from good, and turning to evil — actual Sin that flows from this has a double respect. For where turning from good most appears

Chapter 164

11. Sin of Omission is most directly contrary to the command of God,

and Sin of Commission to the forbidding. In a Sin of Commission there is a certain addition to the Law of God; and in Omission there is a certain detraction250 from the Law. Both of these are forbidden in Deu 4.2; 12.32;

Chapter 165

12. This distribution of Sin is not into the kinds of Sin. 1. Because

Commission and Omission, being about the same object, and under the same formal respect, do not differ in kind, as in covetousness. 2. Because to speak morally, there is no Omission without an act going before it, or acc

Chapter 166

14. Fifthly, Sin is distributed in respect to the object: into that Sin

which is against God, and into that which is against men, Luk 15.18; -- 84 of 1649 -- 1Sam 2.25.253 Yet it does not altogether respect God and man in the same reason. For Sin, as it is a transgression of the Law of God

Chapter 167

18. This security comes from a habit of sinning, and obstinacy of

mind in Sins. For Sins, whether of Commission or Omission, being made a habit, and made old through daily multiplication, beget an evil habit; and as it were, bring a hard skin over the will and the mind. Jer 13.23, Can

Chapter 168

27. From these principles there arises a certain force of natural

conscience. Rom 2.15, Their consciences together bearing witness, and their thoughts accusing one another, or excusing: which conscience notwithstanding together with those principles, is corrupt, and so dead. Tit 1.15,

Chapter 169

28. In the , those remainders appear by a certain inclination to

good that is known in that manner which, even though it is vanishing and dead, yet in some measure it is found in all. This is also why at least the shadows of virtues are allowed and embraced by all. 2Tim 3.5, Having a

Chapter 170

6. Of the first kind (inward) is, 1. Loss of dominion over the

Creatures. After the Fall, this put off, for the most part, that subjection to man for which they were made, and they became his deadly enemies, unless they are brought into order by the special providence of God. Job 5.

Chapter 171

13. Touching things, man has certain remainders of

dominion over the Creatures. Gen 9.2, Let the fear of you and the dread of you be upon all the beasts of the Earth, etc. So that even though by his sin, man fell from all right which he had before to use the Creatures to

Chapter 172

2. But it is infinite only in respect to the loss and privation. Because it

is the loosing of an infinite good (not in respect to sense or positive affliction), it may be said to be positively infinite in respect to the thing that is afflicting, but not in respect to the manner of afflicting.

Chapter 173

7. The consummation of spiritual death in matter of , is a total

and final forsaking, whereby a man is separated wholly from the face, presence, and favour of God. Mat 7.23, Depart from me. And 25.41, Go you cursed. 2The 1.9, Who shall be punished with everlasting destruction, being d

Chapter 174

10. From this comes the fulness of the terrors of conscience, and the

fulness of sin; for the damned sin and will sin forever, even though they are neither the same sins committed in this life (such as Theft, Murder, Adultery), nor are they altogether of the same condition which the sharpn

Chapter 175

13. The Consummation of corporal Death together with spiritual, is

first by separation of the soul from the body, 1Cor 15.42-43,275 to which the change in some corresponds, and is like death, 1Cor 15.51- 52; 1The 4.15-16.276 Secondly, the consummation is by casting the soul and body int

Chapter 176

1. This of Sin is that by which the whole posterity of

man, descending from Adam in a natural manner, is made partaker of the same condition with him, Job 14.4; Psa 51.5; Rom 5.14; Eph 2.3.280 This has come to pass by God’s just ordination. The equity of it appears in some m

Chapter 177

5. Original sin, seeing that it is formally a privation of original

righteousness, and this privation follows the first sin as a punishment, it has the respect of a punishment in the order of its nature, before it has the respect of a sin. As that original righteousness is denied by the

Chapter 178

6. Therefore this privation is derived from Adam by way of desert, as

it is a punishment. And it is derived by way of a real efficient, as it has the respect of a sin joined to it. For anyone born a son of Adam, is made worthy to be endowed with righteousness. When therefore he ought to ha

Chapter 179

11. Through this apostasy of mankind, it comes to pass that our

Faith, by which we now believe in God, is not simply for life, but for salvation. For it is not sufficient for man being fallen, that God simply gives him life; but it is also required that God would give life to man who

Chapter 180

2. The cause of this restoring was the merciful purpose of God. Eph

1.9, According to his free good will which he had purposed in himself. For there was nothing in man which could confer any force to procure this restoring; but rather, there was much made to the contrary, such as sin, in

Chapter 181

3. There are two parts of this restoring: Redemption, and the

Application of it. R is as it were, the first act of this restoring; its is the second act; Redemption is the matter of our salvation; Application is the form of it; Redemption is the Sufficiency of

Chapter 182

4. These parts are altogether of one and the same latitude; or the end

of redemption is the application of it. And the prime reason, rule, and measure of application is that same gracious Will of God which was the cause of Redemption itself. Eph 1.9-10, He has made known to us the mystery o

Chapter 183

6. Redemption is bringing man into freedom from the bondage of sin

and the devil, by the payment of an equal price. 1Pet 1.18-19, You know that you were not redeemed by corruptible things, such as -- 93 of 1649 -- silver and gold, but with precious blood. 1Cor 6.20 and 7.23, You were

Chapter 184

8. Seeing this price could not be paid by man, the help of a Mediator

was necessary, who would come between God and man, making a perfect reconciliation between them, 1Tim 2.5;283 Act 20.28, The Church of God, which he has purchased by his own blood; 1Tim 2.6, The man Christ Jesus, who gav

Chapter 185

9. Now such a Mediator is not given for one age only, but yesterday,

today, and forever. Heb 13.8, Jesus Christ yesterday, today, and is the same forever. Rev 13.8, The Lamb slain from the foundation of the World — although he was only manifest in the fulness of time, Gal 4.4; Tit 1.2-3;

Chapter 186

14. The are the Divine nature, as it is the second

person of the Deity; and the human nature, in all things like to our nature (except sin, and the manner of subsisting). Mat 1.23, Emanuel, God with us. Joh 1.14, That word was made flesh, etc. The distinction itself betw

Chapter 187

16. For the second person of the deity, even though it has but one

subsistence, yet it has a twofold way of subsisting: one in the Divine nature for eternity, another in the human nature after the incarnation. Rom 9.5, Of whom is Christ, as touching the flesh, who is above all, God bles

Chapter 188

17. This union with the divine person and nature adds nothing but a

certain relation [between the two]; but in the human nature, it makes a change while by this means it is elevated to highest perfection. For it is made, as it were, a proper adjunct of the Divine person by which it is as

Chapter 189

21. From this union there follows a personal communication of

properties, which is not a real transfusion. For then the Divine nature would take the properties of the human, and the human would take the properties of the Divine, and so the human would be the Divine, and the Divine

Chapter 190

22. Hence it comes to pass that all the doings and sufferings of Christ

are referred properly to his person as the proper Terminum, bound of them; although some are properly to be referred to the one, some to the other nature, as to their beginning and proper respects.

Chapter 191

23. And hence follows the C of these properties as

touching predication,289 or attribution, whereby the properties of the one nature are attributed either to the whole person, as when Christ is said to be dead (which is proper to the human nature), and to have been in th

Chapter 192

27. In Christ there were two understandings: one Divine, whereby he

knew all things, Joh 21.17; and the other human, whereby he did not know some things as yet, Mark 13.32. Also there were two wills, one divine, Luk 5.13; and the other human, together with a natural appetite also, Mat 26

Chapter 193

6. This calling therefore contains in itself, choosing, foreordaining,

and sending. Isa 42.1, My elect; 1Pet 1.20, Which was foreknown before the foundation of the world; Joh 3.17, God has sent his Son into the World. It is called in the Scriptures, Sealing, Joh 6.27; Sanctification, Joh 10

Chapter 194

8. All things which Christ either did or suffered, even touching all the

circumstances, were foredetermined. Luk 22.22, The Son of man goes as it is appointed. Act 4.28, That they might do whatever your hand and your counsel had before determined to be done. -- 98 of 1649 --

Chapter 195

14. The prophecy of Christ is that by which he has perfectly revealed

the whole Will of God that brings salvation; this is why in Scripture he is called not only a Prophet (Deu 18.15; Act 3.22); and a Doctor (Mat 23.7); and the Apostle of our profession (Heb 3.1); and the Angel of the Cove

Chapter 196

15. This prophecy was in Christ as the principal cause; it was in

others, whether angels or men, as his instruments: 1Pet 1.11, The Prophets searched what or what manner of time the foretelling Spirit of Christ which was in them should declare, etc. And 1Pet 3.19, By which, going to th

Chapter 197

16. That he might be such a prophet, it was necessary that he be God,

Joh 1.18; 3.13.295 And along with this also, that he should be man, Act 3.22 with Deu 18.15.296 For unless he had been God, he would neither have perfectly understood the Will of God, 1Cor 2.11, 16;297 nor would he have

Chapter 198

18. This priesthood was not legal or temporary, but according to the

order of Melchizedek, Heb 7.17; it was not by a carnal commandment, but by the power of an endless life, ibid. 16; it was not by an order that is weak and lame, but stable and perfect, ibid. 18-19; it was not for a time,

Chapter 199

19. In this office, Christ himself was the Priest, Sacrifice, and Altar.

He was P according to both natures, Heb 5.5-6.300 He was a S most properly according to his human nature; this is why in the Scriptures this is usually attributed not only to the person of Christ, but to his

Chapter 200

20. Therefore it also appears from this how necessary it was that

Christ the Mediator, should be both God and man; for unless he had been man, he would not have been a fit sacrifice; and unless he had been God, that sacrifice would not have been of sufficient virtue. -- 100 of 1649 --

Chapter 201

22. First, it is universal, 1. In respect to all ages, Mat 22.43-45.309 2.

In respect to all kinds of men, Dan 7.14; Rev 17.14 310. 3. Also in respect to all Creatures, as they in any way pertain to the furthering or beautifying of men’s salvation, Eph 1.21-22.311

Chapter 202

28. And hence it also appears how necessary it was that Christ the

Mediator should be God and man; for unless he had been God, he could not be the spiritual King of our souls, dispensing life and death eternal; and unless he had been man, he could not have been a head of the same kind w

Chapter 203

29. Christ in all his offices had types; in the Prophetic office, he had

men so subordinate to himself that they also were called prophets; but his Priesthood and Kingdom do not allow for such subordination; nor was there ever anyone who was a spiritual Priest or King by office besides Christ

Chapter 204

30. The reason for the difference is because the declaration of the

will of God to men, which is the office of a Prophet, may in some manner be performed by a mere man; but purging sins by sacrifice before God — which is the duty of a priest — and government over the souls and conscience

Chapter 205

4. Therefore taking on the human nature, considered simply and in

itself, is not a part of this humiliation, because it was the action of God only. But that condition of a being a servant which accompanied the Divine nature, was the prime and proper reason for the humiliation. Yet in r

Chapter 206

6. It is called S, as it is ordered to the honour of God by a

certain recompence for the injury done to him by our sins. Rom 3.25, Whom God has set forth to be a reconciliation by his blood, to show this righteousness. This is shown in all those places of Scripture in which Christ

Chapter 207

7. Satisfaction is also the same thing signified where it is said that he

was made sin for us, 2Cor 5.21. For he could in no other way be made sin than either by inward pollution, or outward reputation. But -- 103 of 1649 -- he was most of all free from pollution; nor did the imputation of s

Chapter 208

8. In the same respect, it is said that he bore our iniquities, Isa 53.4.

Nor does that phrase signify a bearing of patience;320 for by bearing, he took away the sins of the world, Joh 1.29. Nor does it only declare a power of taking away sins, for he bore our sins in his body upon the Cross,

Chapter 209

9. Of like force is that form by which Christ paid the price of

redemption for us, Mat 20.28. For a mere delivering is not set forth by that phrase, nor every means of it, because the price itself is named; and it is intimated that it has the respect of a payment of silver or gold fo

Chapter 210

10. In the same sense also, he is called an offering and sacrifice for

our sins, Eph 5.2. 325 He gave himself for us, an offering and sacrifice of sweet-smelling savour to God. For he was so true and proper a sacrifice for sin, that all other sacrifices which went before, were but shadows o

Chapter 211

11. But this whole mystery depends on this: that Christ is made such

a Mediator that he is also a surety, Heb 7.22,327 and the common root of those that are to be redeemed, just as Adam was the root of those that are created and lost, Rom 5.16-19; 1Cor 15.22.328

Chapter 212

12. There was also merit in the same humiliation of Christ, as it is

ordered to our benefit, or to obtain some good for us in the way of reward. This is shown in all those places of Scripture in which he is said by his obedience to have procured righteousness for us: Rom -- 104 of 1649 -

Chapter 213

16. This Satisfaction, as touching the substance of the thing, was

perfect in the rigour of justice; yet it presupposes grace, whereby Christ was called to perform the work, and whereby being performed, it was accepted in our name and for our good; lastly, whereby what is performed by c

Chapter 214

17. Hence greatest justice and greatest grace are manifested and

work together in man’s redemption. Rom 5.17, They receive abundance of grace, and the gift of righteousness, so that all the fruit of this Satisfaction are together rightly called the fruits and effects of the grace and

Chapter 215

18. This Satisfaction had sufficient worth, and in some respect,

infinite worth. First, from the person of the one that offered, who was God. Secondly, from the dignity and excellence of the thing that was offered, for he offered himself, God and man. Thirdly, from the manner of the o

Chapter 216

19. For as the greatness of the injury grows from the dignity of the

person offended, because it is the worth of the offended person that is hurt, so the worth of him that makes satisfaction grows from the dignity of him that makes Satisfaction, because here the yielding of -- 105 of 164

Chapter 217

4. The P was the blessed Virgin Mary. This is called

a passive principle, not because she did nothing of herself, but that she administered that matter from which the flesh of Christ was formed. Nor could she administer it immediately fit (for she had no pure matter); but

Chapter 218

5. The A of this conception was not a man (which is

why blessed Mary was a Mother and Virgin together, Mat 1.23; Isa 7.14 337), but the Holy Spirit. Nor can Christ be called the Son of the Holy Spirit, in as much as he is man; for as he is man, he is neither of the same n

Chapter 219

6. In the first instant of his conception, Christ received, according to

his human nature, fulness of all grace as touching the first act. Joh 1.14, Full of grace and truth. Luk 2.40, He was filled with wisdom, yet in such a way that it might be increased as touching secondary -- 107 of 1649

Chapter 220

9. All the earthly things which belonged to the birth of Christ were

most humble. But the Angels and Stars of Heaven declared that glory with which all kinds of men, Shepherds, wise men, Herod and the Priests, along with all the people, were moved, Luk 1.18-19; Mat 2.2- 3.338

Chapter 221

10. By reason of this birth he was, according to the flesh, the Son of

the Patriarchs of all the world, yet specially, he was that Seed of Abraham in whom all Nations would be blessed;339 and he was that Son of David who was to possess a Kingdom, not of this world, but of another forever. J

Chapter 222

13. He lived a life before a public one, because the condition

of man, to which he had subjected himself, so required it; and because the Law of God so determined it; and so also the infirmity of man required that the Son of righteousness would appear to them by degrees, and that th

Chapter 223

21. O him was a presenting and dedicating of the firstborn

unto God;344 therefore Christ was fitly both circumcised and offered, because he was to confirm that saving Covenant by his blood; and among the firstborn, only he was perfectly holy to God, of whom all others were only

Chapter 224

22. His E and his return from there was, 1. That he

might show from the beginning of his age, that he was born to undergo misery. 2. That according to the condition to which he had submitted himself, he might provide for his life in the manner of men. 3. That he might sho

Chapter 225

23. In his subjection to his parents, which pertains to the fifth

precept of the Decalogue,345 he showed that he was subject to the whole Moral Law: 1. Because there is the same reason for one precept as there is for all. 2. Because there is no part of moral obedience from which Christ

Chapter 226

24. This legal obedience was required of Christ, now made man by

right of Creation; yet because he was made man not for himself, but for us, it was part of that humiliation, satisfaction, and merit, which God required and accepted from him for us. -- 109 of 1649 --

Chapter 227

33. They are affirmed by the testimony of the Father, publicly

pronouncing that Jesus Christ is his Son, and that he is appointed by him as that King in whom he is well pleased: that he is a chief Priest who, by his intercession, would take away the sins of the World; and a chief Pr

Chapter 228

34. The same offices are confirmed by signs; namely, by the opening

of Heaven, the descending of the Holy Spirit in the bodily shape of a Dove resting upon Christ, and by an audible voice sent down from Heaven whereby the testimony of the Father was signified.351

Chapter 229

35. They were also confirmed by the testimony of John the Baptist

who was appointed as a witness, preacher, and forerunner of Christ; and being certified by Christ partly by the revelation of the Spirit, -- 110 of 1649 -- and partly by those signs mentioned before, he testified of Ch

Chapter 230

44. Christ worked miracles in the Angels, in men, in brute creatures,

in things without life; in Heaven, on Earth, in the Air, and in the Sea; in things corporeal and spiritual — that he might show his universal and Divine power to be of equal force in every kind of thing. 45. 3. The

Chapter 231

47. This and was partly exercised in his

transfiguration. Luk 9.30, Moses and Elijah appearing in glory told -- 111 of 1649 -- of his departure. Partly by those Sacraments which look to the death of Christ with a certain special respect: namely, the Passover

Chapter 232

2. It was an act of Christ, and not a mere suffering, because he

purposely disposed himself to undergo and sustain it. Joh 10.11, I am that good shepherd; the good shepherd lays down his life for his sheep. Verse 11, No man takes it from me, but I lay it down by myself. For the same r

Chapter 233

3. It contained the greatest punishments, because it equalled all that

misery which the sins of men deserved. From this come those plenteous words and phrases by which this death is set forth in Scriptures. For it is not simply called a death, but also a cutting off, casting away, treading

Chapter 234

4. But it so contained these punishments, that their continuance, and

holding under, and those like circumstances which accompany the punishments of the sins of all the damned, were removed from this death. Act 2.24, He could not be held under by death. The reason is first, because such ci

Chapter 235

5. There was in this death the consummation of all humiliation, of

which that was also the far greater part; this why often in Scriptures, -- 113 of 1649 -- by a Synecdoche of the member, the death of Christ itself represents all that satisfaction which is contained in his whole humil

Chapter 236

7. The beginning of the spiritual death of Christ, in matter of ,

was loosing that joy and delight which the enjoyment of God and the fulness of grace usually bring. But he did not loose this spiritual joy as touching the principle and habit of it, but as touching the act and sense of

Chapter 237

8. The beginning of spiritual death in matter of , was tasting

the wrath of God, and a certain subjection to the power of darkness. But that wrath of God was most properly that Cup which was given to Christ to be drunk. Mat 26.39, My Father, if it is possible, let this Cup pass from

Chapter 238

12. In this manner, the soul of Christ was affected not only in that

part which some call the inferior, but also in the superior part; not only or chiefly out of a fellow-feeling which it had with the body, but properly and immediately; not chiefly out of compassion which it had in respec

Chapter 239

13. There were two effects of this agony. First, a vehement

deprecation,357 showing a mind astonished, and a nature flying from the bitterness of death, yet under a condition, and with subjection to his Father’s will. Mar 14.35, He prayed that if it might be, that hour -- 114 of

Chapter 240

16. The moderation was by having spaces of time when the

pressure and vexation which he felt in his soul slackened. Hence, in his understanding he attended to the course of the office he had undertaken, to the glory that would arise from it to his Father and to himself; and to

Chapter 241

20. In matter of , he was rejected by his own people, counted

worse than a murderer, forsaken by his closest Disciples, denied and betrayed by all kinds of men, especially by the chief ones, those who were counted more wise; he was called a madman, a deceiver, a blasphemer, someone

Chapter 242

21. In matter of , First there was shameful apprehending.

Second, a violent taking away. Thirdly, unjust judgments, both ecclesiastical and civil. Fourthly, in being worked, whipped, and crucified with reproaches, and with injuries of all kinds joined with -- 115 of 1649 -- t

Chapter 243

24. The consummation of the death of Christ in matter of was

the curse, whereby he endured the full sense of God’s judgment upon man’s sin. Gal 3.13, He was made a curse for us.359 Hanging on the Cross was not a cause and reason for this curse, but a sign and symbol of it, ibid.

Chapter 244

27. This death of Christ was true, not feigned; it was natural, or from

natural causes working to bring it about, not supernatural; it was voluntary, not altogether compelled; yet it was violent, not of inward principles.361 It was also in a certain manner supernatural and miraculous, becaus

Chapter 245

1. The E of Christ is that by which he gloriously triumphed

over his and our enemies. Luk 24.26, Ought not Christ to have suffered these things, and so enter into glory? Eph 4.8, When he ascended on high, he led captivity captive. Col 2.15, He has spoiled principalities and power

Chapter 246

3. The perfection and manifestation of this victory is in his

Exaltation. Therefore, there was a virtual364 triumph, and a triumph of merit in his death and in the Cross, in which Christ is said to be exalted or extolled (Joh 3.14 365), not only in situation and place, but also in

Chapter 247

7. The human nature received all those perfections which a created

nature could take. For there flourished in the soul all kinds of fulness of wisdom and grace, not only in respect to the principle and habit of it, but also in respect to the act and exercise of it; his body also was ado

Chapter 248

8. But as the soul of Christ, now exalted, still retained the nature of a

soul, so also his glorified body in no way laid down the essence and essential properties of a body. Therefore it can neither be everywhere, nor in many places together, nor in the same place with another body Penetrativ

Chapter 249

9. There were three degrees of Exaltation that were opposite to as

many degrees of his extreme humiliation: namely, his Resurrection from the dead, as opposed to his death; his Ascension into Heaven, as opposed to his descent into the Grave, and to the lowest place of the Earth; and his

Chapter 250

10. Christ’s Resurrection was of his whole human nature which

before had fallen by death. In respect to the soul, it was from Hell, or from the state and dominion of death, to which the soul (as it was part of his human nature) was subject. In respect to the body, it was from the d

Chapter 251

13. Testimony was given to this Resurrection by, 1. Angels. 2. Christ

himself by various appearances (at least ten of which are reckoned in the Scriptures), and also by various proofs taken out of the Scriptures. 3. Men who certified it by seeing, hearing, and handling him.368

Chapter 252

14. But Christ did not rise by the power or leave of another, although

this operation is attributed to God the Father in Act 2.24; but it was by his own power, Joh 2.19, Destroy this Temple and within three -- 119 of 1649 -- days I will raise it up; and Joh 10.18, I have power to take up

Chapter 253

16. The end of this Resurrection was: 1. That he might be declared to

be the Son of God; Rom 1.4, Declared mightily to be the Son of God by the Resurrection from the dead. 2. That he might seal a full victory over death; 1Cor 15.57, Thanks be to God who has given us victory through our Lor

Chapter 254

17. For Christ as God is the absolutely principal cause of our

Resurrection; as satisfying by his humiliation and death, he is the meritorious cause of it; but as rising from the dead, he is the exemplary cause; and with that, he is a demonstration and an initiation.

Chapter 255

18. The A of Christ into Heaven is a middle degree, or

certain progress of exaltation, whereby leaving the earth he ascends into the highest Heaven as into his throne of glory. Act 1.11, He was taken up from you into Heaven. Eph 4.10, He ascended far above all Heavens.

Chapter 256

19. This ascension was of the whole person; yet it does not agree to

the Divine nature except figuratively: namely, as it was the cause of his ascending, and as it was joined with the human nature in excellence. Also his glory was manifested in it, of which he had, as it were, emptied him

Chapter 257

20. The time of his ascension was 40 days after his Resurrection, Act

1.3, not sooner. This was because the infirmity of the Disciples required the delay of this space of time, that their faith might be -- 120 of 1649 -- confirmed by various appearings; and that they might also be more f

Chapter 258

22. The place into which he ascended was the Heaven of the blessed.

It is not an ubiquitary Heaven,371 as some imagine — so that his ascension would only be a change of condition and not a change of place — but it is the highest above all the other Heavens, Eph 4.10. It is the seat, hous

Chapter 259

24. In respect to order, he was the first of all those who ascended into

Heaven in priority of nature because his ascension was a cause, by virtue of which others ascend, Heb 9.8.374 But others had ascended in their souls before in time, Col 1.20.375 And some also (most likely) in their bodie

Chapter 260

25. The cause of this ascension was the same which before was the

cause of the Resurrection: namely, the power of God, which is the same both of the Father and the Son. Hence in respect to the Father it is called an A, which in respect to the Son is called an A, Act 1.

Chapter 261

26. The ends of Christ’s ascension were: 1. That he might place his

human nature, now glorified, in the mansion of glory. 2. That he might show himself to be the one who could pierce into the Heavenly and deepest counsels of God. Joh 3.13, How will you believe if I tell -- 121 of 1649 -

Chapter 262

27. S H G is the highest degree of his

Exaltation, whereby he enjoys the highest glory of his mediation. Hence Resurrection and Ascension are motions tending to this sitting. Thus also, Resurrection and Ascension in a certain way are common both to us and to

Chapter 263

30. This majesty and power properly agree to the person of Christ

the Mediator. In respect to this, it is also truly said that the human nature of Christ has now so much eminence of dignity and ruledom, that with power he is set above and over all created things, Eph 1.20.378 But from

Chapter 264

33. The kingly priesthood is that by which he pleads our cause, not

by suffering and humbly supplicating with bended knees, as it were, but by gloriously representing those things which he did and suffered. Heb 9.24, Christ has entered into Heaven itself, to appear before the Face of God

Chapter 265

34. Christ exercises a kingly P while he powers out his Spirit

upon all flesh; while he sends his Ambassadors, and works together with them, and confirms their word by signs that follow; and lastly, while he gathers his own out of the world, and protects, builds up, and preserves th

Chapter 266

2. This application by a special appropriation is attributed to the

Holy Spirit. 1Cor 12.13, By one Spirit we are all baptised into one body. Yet it depends, 1. Upon the Decree and donation of the Father, whereby he has given some certain men to Christ to be redeemed and saved. Joh 6.36,

Chapter 267

3. This transaction between God and Christ was a certain foregoing

application of our redemption and deliverance to our surety, and to us in him; as to finishing that secondary application in us, this respects an effectual example; so as that is a representation of this, and this is bro

Chapter 268

4. Hence our deliverance from sin and death was not only

determined in the decree of God, but also granted and communicated to Christ, and to us in him, before it is received by us. Rom 5.10-11, We were reconciled to God by the death of his Son, by whom we have now received a

Chapter 269

6. Hence, every good giving, and every perfect good, is said to

descend from above, from the Father, Jas 1.17. All saving things are said to be communicated to us in Christ, as the head — for Christ obtained it by his merit, and through Christ it is effectually applied to us, Eph 1.3

Chapter 270

7. Hence also, Application is the end and the effect of impetration.382

But seeing that the end is intended by God the Father and Christ, it has a certain connexion with impetration as with its means. For if the redemption of Christ were an uncertain event, then the Father would appoint the

Chapter 271

8. Hence Application is altogether of the same latitude as

Redemption itself; that is, the redemption of Christ is applied to all and only those for whom it was obtained by the intention of Christ and the Father; yet for their sakes, the same temporal benefits of Christ redound

Chapter 272

9. And in this sense, namely in respect to the intention of

Application, it is rightly said that Christ satisfied only for those who are saved by him. Although in respect to that sufficiency which is in the mediation of Christ, it may also be rightly said that Christ satisfied fo

Chapter 273

10. The of Application, whereby with greatest firmness God

performs what was contained in the covenant that was formerly made and broken, is called in the Scriptures a New Covenant, Heb 8.8-10.384 A covenant of life, salvation, and grace, Rom 4.16; Gal 3.18;385 which in the same

Chapter 274

11. It is called a Covenant because it is a firm promise; for in the

Scriptures, every firm purpose, even though it is about things without life, is called a covenant. Jer 33.20, 25, ...my covenant with the day, and my covenant with the night — if my covenant is not with day and night, an

Chapter 275

12. Yet because it consists of a free donation, and it is confirmed by

the death of the giver, it is not so properly called a covenant, as a testament, Heb 9.16;386 and seeing that this sacrificial gift is not found in the former,387 it is not so properly called a testament, as a covenant.

Chapter 276

21. Hence, that covenant never brought salvation to any man, nor

could it bring anything to a sinner except death; but this covenant does not properly, of itself, bring death or condemnation to anyone; instead, it brings assured salvation to all those by whom it is received. 22. 9. In

Chapter 277

1. Because this application of redemption is made to some certain

men, and not to all, so that it shows a manifest difference between men in respect to the dispensation of grace, it hence makes the predestination of God concerning men apparent to us in the first place.

Chapter 278

2. P indeed was from eternity. Eph 1.4, He chose us

before the foundations of the World were laid. 2Tim 1.9, Which grace was given to us before all ages. And it also worked from the beginning of the works of God; but it makes no inward difference in the Predestinate thems

Chapter 279

3. This Predestination is the decree of God, manifesting his special

glory in the eternal condition of men. Rom 9.22-23, Willing to show his wrath and to make his power known, he suffered with much long suffering the vessels of wrath, prepared for destruction, and to make known the riches

Chapter 280

7. Therefore the reason for Predestination is unmovable and

indissoluble. 2Tim 2.19, The foundation of God stands sure, having this seal: “The Lord knows who are his.” And in that respect, he knows the number of the predestined — not only the formal number, or number numbering, a

Chapter 281

8. For Predestination does not necessarily presuppose either its limit

or object as existing, but it makes it exist; so that by the force of predestination, it is ordered that it should be. 1Pet 1.20, Foreknown by Christ before the foundations of the world were laid.393

Chapter 282

9. This is why it also depends on no cause, reason, or outward

condition, but it proceeds purely from the will of him that predestines. Mat 11.26, Even so, Father, because it pleased you. Rom 9.16, 18, It is not of him that wills, nor of him that runs, but of God that shows mercy. H

Chapter 283

10. Hence it is not necessary or agreeable to the Scriptures either to

appoint any fore-required quality in man, as if it were the formal object of Predestination; or to so assign any certain condition of man that the rest should be excluded. For it is sufficient to understand that men are

Chapter 284

11. In order of intention, there is no foreknowledge required, nor

should any be presupposed for the decree of Predestination, besides that simple intelligence of all possible things. This is because it does not depend on any reason or eternal condition, but it proceeds purely from the

Chapter 285

12. Predestination is properly an act of God’s Will whereby it is

exercised about a certain object, which it determines to bring to a certain end, by certain means. Eph 1.11, We were chosen when we -- 129 of 1649 -- were predestined according to the purpose of him that works all thin

Chapter 286

13. This decree, as it exists in the mind of God, presupposing an act

of the will, is called fore-knowledge; from which it comes to pass that fore-knowledge signifies as much sometimes as Predestination, but less properly so. Rom 11.2, He has not cast away his people whom he foreknew.

Chapter 287

14. There is only one act of will in God, properly speaking, because all

things in him are together; there is nothing before or after; and so there is only one decree about the end and means. But in our way of conceiving it, God in his order of intention wills the end before the means. Rom 8.

Chapter 288

15. Some things are the means, and the end, and also the causes of

other means. Joh 6.37, Whatever the Father gives me shall come to me, and the one that comes to me I will in no way cast out. Yet they are not causes of the act itself of Predestination, nor of all its effects.

Chapter 289

16. There are some means which, by their own nature, are ordered to

the end of Predestination. Of this sort are all those things which pertain to the grace revealed in the Gospel; but other things in a certain outward respect are subjected to this order: those that are naturally good or

Chapter 290

24. This third act in a special respect is called predestination, which

in the Scriptures is sometimes distinguished from election, specifically as it respects the elect above, Rom 8.29; Eph 1.4-5. Whom he foreknew, those he also predestined; As he has chosen us; Who has predestined us. Alth

Chapter 291

26. In the mind of God, a certain knowledge particularly

accompanies these acts of will in election, whereby God most certainly knows the heirs of eternal life. This is also why election itself is called knowledge or foreknowledge, Rom 8.29. But this knowledge of God retains w

Chapter 292

27. There was only one election in God respecting the whole of Christ

mystically considered; that is, of Christ and of those who are in Christ — just as there was one Creation of all mankind. Yet, as a -- 131 of 1649 -- certain distinction, election may be conceived according to reason:

Chapter 293

29. Christ himself, in the of election,401 as touching the

work of redemption, is rightly said to be an effect, and the means ordained for the salvation of man (as the end), as this salvation is the action of God. Joh 17.6, Yours they were, and you gave them to me. Yet as this s

Chapter 294

33. In this the first difference in reason between Election and

Reprobation: for in election, not only does the glorious grace of God have respect to an end, but also the salvation of men themselves; in reprobation, damnation in itself does not have respect to an end, or to good.

Chapter 295

35. That act cannot properly be called election, because it is not done

out of love; nor does it bestow any good, but the privation of it. -- 132 of 1649 -- Therefore it is properly called reprobation, because it rejects or removes those who are its objects from that love with which the el

Chapter 296

36. But because this negative setting apart which is found in

reprobation, depends on that setting apart which is found in election, the remote end of reprobation is thus the glory of that grace which is manifested in election, Rom 9.22-23. He allowed the vessels of wrath, that he

Chapter 297

37. Because of this setting apart whereby God will not communicate

blessedness to some, he is therefore said to “hate” them, Rom 9.13. This hatred is called negative or privative, because it denies election; but it includes a positive act whereby God wills that some should be deprived o

Chapter 298

38. Nonetheless, in this the second difference in reason between

election and reprobation is found: that the love in election bestows the good on the Creature immediately; but the hatred of reprobation only denies good; it does not bring or inflict evil. But coming between the two is

Chapter 299

40. In this act is the third difference in reason between election and

reprobation: election is the cause not only of salvation, but also of all those things which are considered a cause for salvation; but reprobation is not properly a cause either of damnation, or of sin which deserves dam

Chapter 300

41. From this also follows a fourth disparity: the means do not

always have respect to a cause and effect among themselves; for the permission of sin is not the cause of forsaking, hardening, or punishing; rather, the cause of these is sin itself. -- 133 of 1649 --

Chapter 301

4. For C is a gathering of men together to Christ, that they

may be united with him. 1Pet 2.4-5, Coming to Him, [a spiritual house]; Eph 4.12, For the gathering together of the Saints for the edifying of the Body of Christ. From this union with Christ follows Union with God the Fa

Chapter 302

5. This therefore is that first thing which pertains to the application

of redemption. Eph 1.7-9, In whom we have redemption, etc. After he made known to us the mystery of his will. And it is that first thing which makes a man actually elected in himself; that is the first act of election, w

Chapter 303

6. Hence the Calling of men does not in any way depend upon the

dignity, honesty, industry, or any endeavour of the called, but upon the election and predestination of God only. Act 2.47, The Lord added to the Church those who would be saved. Act 13.48, As many as were ordained to li

Chapter 304

8. The is an objective propounding of Christ, as a sufficient

and necessary means to salvation. 1Cor 1.23-24, We preach Christ, the Power of God and the Wisdom of God. Heb 7.25, He is able to perfectly save those who come to God by him. Act 4.12, Nor is there any other name under h

Chapter 305

9. In the calling of men, there is nothing propounded nor should be

propounded about Christ, that is to be believed as true, which is not plainly and absolutely true. For that would be against both the nature of testimony — as it is an object of that Faith which is in the understanding,

Chapter 306

13. Those promises, as touching the outward promulgation [of the

Gospel], are propounded to all without difference, together with a command to believe them; but as touching the propriety of the things promised,409 which depend upon the intention of the one who promises, they belong on

Chapter 307

14. The offer is a spiritual enlightening, whereby those

promises are propounded to the hearts of men, as it were by an inward word. Joh 6.45, Whoever has heard from the Father and has learned, comes to me. Eph 1.17, That he might give to you the Spirit of wisdom and revelatio

Chapter 308

18. In respect to this conjunction, we say that we are in Christ, 2Cor

5.17; and we put on Christ, Gal 3.27; are dwelled in by Christ, Eph 3.17; are the house of Christ, Heb 3.6; the Temple of Christ, 2Cor 6.16; to be espoused to Christ, Eph 5.23; Branches of Christ, Joh 15.5; Members of Ch

Chapter 309

19. Because of this receiving, Calling is called conversion, Act

26.20,413 because all those who obey the call of God, are wholly converted from sin to grace — from the world to follow God in Christ. It is also called regeneration by such words as new birth of life, new Creation, new

Chapter 310

23. But the Will is the most proper and prime subject of this grace,

because the conversion of the Will is an effectual principle of the conversion of the whole man. Phi 2.17, It is God that works in you both to will and to do, of his own good pleasure.

Chapter 311

24. The enlightening of the mind is not sufficient to produce this

effect, because it does not take away that corruption which is in the -- 136 of 1649 -- will; nor does [enlightening] communicate to [the will] any new supernatural principle by virtue of which it may convert itself.

Chapter 312

25. Yet the Will, in respect to this first receiving, does not have the

consideration either of a free agent, or of a natural patient, but only of obedient subjection. 2Cor 4.6, Because God who said that light should shine out of darkness, is the one who has shined in our hearts.

Chapter 313

29. With this Faith, by which the will is turned to having the true

good, there is always joined repentance, by which the same will is also turned to doing the true good — with an averseness and hatred of the contrary evil or sin. Act 19.4; Mar 1.15, Repent and believe the Gospel.

Chapter 314

30. R has the same causes and principles as Faith, for they

are both the free gifts of God. Eph 2.8, Faith is the gift of God. 2Tim 2.25, Whether God will at any time give them repentance. They have the same subject, because both have their seat in the heart or will of man. Rom 1

Chapter 315

31. Repentance in respect to that carefulness, anxiety, and terror

arising from the Law with which it has joined, goes before Faith in order of nature, as a preparing and disposing cause of faith; but in respect to that effectual and kindly418 turning away from sin (because God is offen

Chapter 316

32. Although repentance is always accompanied by grief for sins past

and present, it does not properly or essentially consist in grief — as it consists in turning from and hating sin, and in a firm purpose to follow after good. Amos 5.14-15, Hate the evil; Love the good.419

Chapter 317

1. Communion of the blessings flowing from Union with Christ, is

that by which the faithful are made partakers of all those things they have need of to live well and blessedly with God. Eph 1.3, He has blessed us with all spiritual blessings. Rom 8.32, He who did not spare his own son

Chapter 318

4. A change of state is that which consists in God’s

imputation. Rom 4.5, And he that does not work, but believes in him that justifies the ungodly, his faith is imputed to him for righteousness. 2Cor 5.19, God was in Christ reconciling the World to himself, not imputing t

Chapter 319

6. Justification is a gracious sentence of God, whereby for Christ’s

sake, apprehended by Faith, God absolves the believer from sin and death, and accounts him righteous unto life. Rom 3.22, The righteousness of God by Faith of Jesus Christ in all, and upon all that believe; Rom 3.24, As

Chapter 320

7. Justification is the pronouncing of a sentence, as the use of the

word declares. In the Holy Scriptures, it does not set forth a physical or real change, but that judicial or moral change which consists in pronouncing sentence, and in [restoring] reputation. Pro 17.15, He that justifie

Chapter 321

8. Therefore Thomas [Aquinas] and his followers foully err, who

would make justification a physical motion,422 as it were, by a real transmutation from a state of unrighteousness to a state of righteousness — so as to move from the term which is sin, to the term which is inherent rig

Chapter 322

9. This sentence was, 1. As it were, conceived in the mind of God by a

decree of justifying. Gal 3.8, The Scripture foreseeing that God would justify the Gentiles by Faith. 2. It was pronounced in Christ our Head, now rising from the dead. 2Cor 5.19, God was in Christ reconciling the world

Chapter 323

10. It is a gracious sentence, because it is not properly given by the

Justice of God, but by his grace. Rom 3.24, Freely by his grace. For by the same grace whereby he called Christ to the office of Mediator, and drew the elect to Union with Christ, God accounts those already drawn and bel

Chapter 324

11. Justification is for Christ’s sake. 2Cor 5.21, That we may be made

the righteousness of God in him; for the obedience of Christ is that righteousness in respect to which the grace of God justifies us; no differently than the disobedience of Adam was that offense in respect to which the

Chapter 325

14. But this justification is for Christ, not absolutely considered,427 in

which sense Christ is also the cause of our vocation.428 Rather, this justification is for Christ, as apprehended by our Faith, which follows our Calling as an effect of it; and his righteousness being apprehended by Fai

Chapter 326

15. This justifying Faith430 is not that general Faith by which (in the

understanding) we yield assent to the truth revealed in the Holy Scriptures; for that does not properly belong to those who are justified, nor does it produce those effects which everywhere in Scripture are given to just

Chapter 327

16. Nor is it (properly speaking) that special confidence whereby we

apprehend remission of sins, and justification itself — for justifying faith goes before justification itself, as the cause goes before the effect. But Faith apprehending justification necessarily presupposes and follows

Chapter 328

17. Therefore, that Faith is properly called justifying Faith, by which

we rely upon Christ for remission of sins and for salvation. For Christ is the adequate 431 object of Faith, as Faith justifies. And Faith does not justify other than as it apprehends that righteousness by which we are j

Chapter 329

19. This justifying Faith of its own nature produces and has joined

with it, a special and certain persuasion of the grace and mercy of God in Christ. For this reason, justifying Faith is often not wrongly described by the orthodox using “persuasion,” especially when they -- 141 of 1649

Chapter 330

1. This persuasion, as touching the sense of it, is not always present.

For it may and often does come to pass, either through weakness of judgment or through various temptations and troubles of mind, that the one who truly believes, and is justified by Faith before God, may still think for

Chapter 331

20. Justification absolves us from sin and death, not by immediately

taking away the blame, or the stain, or all the effects sin; but by taking away the guilt and the obligation to undergo eternal death. Rom 8.1, 33, 34, There is no condemnation; who shall lay anything to their charge? Wh

Chapter 332

21. Nor yet does Justification so take away the guilt, that it takes

away the punishment which the sin deserves, and which (the sin itself remaining) can in no way be taken away; but it so takes away the guilt, that it takes away the revenging pursuit of sin’s desert,434 or its deadly eff

Chapter 333

22. This absolution from sins is called (in a different respect, but in

the same sense) in Holy Scriptures, R, R, and R, Eph 1.6-7.435 For just as the state of sin is considered bondage, or as a certain spiritual captivity in respect to the guilt of it, so justi

Chapter 334

23. But not only are the past sins of justified persons remitted, but

also in some way those that are to come. Num 23.21,437 He sees no iniquity in Jacob, nor perverseness in Israel, because justification has left no room for condemnation. Joh 5.24,438 He that believes has eternal life, an

Chapter 335

25. Yet those who are justified daily desire the forgiveness of sins, 1.

Because the continuance of this grace is necessary to them. 2. So that the sense and manifestation of it may be more and more perceived, as individual sins required. 3. So that the execution of that sentence which is pro

Chapter 336

26. Besides the , there is also required an

, Rom 5.18-19; Rev 19.8; Rom 8.3-4. 439 This is because there may be a total absence of sin, where notwithstanding, there is not that righteousness which must come in place of justification.440

Chapter 337

27. But this righteousness is not to be severally sought in the purity

of the nature, birth, and life of Christ; but it arises out of all the obedience of Christ, together with remission of sins: just as the same disobedience of Adam has both robbed us of original righteousness, and also ma

Chapter 338

1. Adoption is the gracious sentence of God whereby he accepts the

faithful for Christ’s sake, into the dignity of Sons. Joh 1.12. As many as received him, to them he gave power to be made the Sons of God, to those who believe in his name.

Chapter 339

3. This sentence is pronounced with the same difference in degrees

as justification.441 For it was first in God’s predestination. Eph 1.5, He has predestined us, that he might adopt us to be Sons. Afterward it was in Christ. Gal 4.4-5, God has sent forth his Son, that we might receive a

Chapter 340

4. Adoption is properly said only of the faithful that are called and

justified, Joh 1.12.442 For by adoption we are not made just, which would necessarily follow if adoption were part of justification itself (as some would have it); nor is it being called to Christ. Rather, it is a certai

Chapter 341

9. From this arises the between Divine and human

Adoption: for human Adoption concerns a person who is stranger, who has no right to the inheritance except by force of Adoption. But the faithful, who have no right to the inheritance of life by natural generation, yet h

Chapter 342

10. From this also follows the : that human

adoption is only an extrinsic denomination,443 and it communicates those things which are external; but Divine adoption is a relation so real, that it is also founded in an intrinsic action, and it communicates a new inw

Chapter 343

11. This Adoption is made for Christ’s sake, because Christ not only

deserved it as Redeemer — Gal 4.5, That he might redeem them to receive the adoption of Sons — but being already applied by Faith, he is also the bond of this Union. Rom 8.17, 29, Heirs of God, co-heirs with Christ; to b

Chapter 344

12. For as Christ in Justification is applied as a garment to cover our

sins, so in Adoption he is applied as a brother and Prince of our salvation. Heb 2.10-13, Many Sons; the Prince of Salvation. He that sanctifies, and those who are sanctified, are all of one. He is not ashamed to call th

Chapter 345

13. This application and conjunction is so near, that although Christ

is properly the only “natural” Son of God, and much more the first begotten of God, yet by this grace of Adoption and communion with Christ, all the faithful are also said to be the first begotten of God. Heb 12.22-23, Y

Chapter 346

14. From this it also appears that believers are the Sons of God in a

far different manner than Adam was the Son of God in the first Creation. Adam might metaphorically be called the Son of God, because of that dependence which he had on God, combined with that similitude and Image to whic

Chapter 347

15. From this arises the between human adoption

and divine. Human adoption was brought in for lack of a natural Son; but the divine Adoption is not from any lack, but out of an abundant goodness, whereby a likeness of a natural Son and a mystical conjunction with him,

Chapter 348

16. That dignity which this Adoption brings with it, not only far

exceeds that common relation whereby God is said to be the Father of every Creature, but also that relation which we had before the Fall, because that relation was weak; but by reason of the band,447 this relation remain

Chapter 349

18. Hence also, the faithful are taken as it were, into God’s Family,

and are of his household, Gal 6.10.450 That is, they may always be under the fatherly tuition of God, depending upon him for nourishment, education, and perpetual conservation: just as in olden times among the Hebrews, a

Chapter 350

19. Together with the dignity of , there is also joined the

condition of . Rom 8.17, If sons, then also heirs. But this inheritance to which the faithful are adopted, is eternal blessedness. This is why sometimes in Scripture adoption comprehends all that glory which is prep

Chapter 351

20. Therefore eternal blessedness pertains to the faithful; and it is

communicated to them, not out of justice for their deserts, but from that grace by which they are taken into the number of sons. Gal 3.29, If you are Christ’s, then you are Abraham’s seed, and heirs by promise. -- 146 o

Chapter 352

21. From this arises a certain between human

adoption and divine: for human adoption is ordained that the Son might succeed the Father in the inheritance; but divine adoption is not ordained for succession, but for participation in the assigned inheritance — becaus

Chapter 353

22. A proper adjunct of this adoption is the testimony of the Spirit

which is given to the faithful, whereby this dignity is sealed together with the inheritance which is to be expected from it; and it is called the A, Rom 8.15, 16, 23; Gal 4.5-7.452

Chapter 354

23. But the Spirit is said to be communicated to the faithful, not

because Faith goes before all operations of the Spirit (as some unskillfully gather) — for the very first regeneration and conversion is plainly attributed to the Holy Spirit by Christ. Joh 3.5, 6, 8, Born of the Spirit.

Chapter 355

25. The first fruit of adoption is that Christian liberty whereby all

believers are set at liberty by a manumission,455 as it were, from the bondage of the Law, sin, and the world. Joh 8.32, 36, If the son shall set you free, you shall be free indeed.456 Rom 6.22, Being freed from sin, we

Chapter 356

27. The third fruit of adoption is that all the Creatures,458 and

those things which are done by them, are either subject to the -- 147 of 1649 -- dominion and pure use of the faith (Tit 1.15; 1Cor 3.21-22 459), or else they perform the office of Ministry for them, as it is affirmed

Chapter 357

Chapter 29.

Of Sanctification. So much for the relative change of the condition of the faithful in Justification and Adoption — the real change follows, whereby Justification is manifested and, as touching its effects as it were, co

Chapter 358

4. S is the real change of a man from the filthiness of

sin, to the purity of God’s Image. Eph 4.22-24, To put off, as touching the old way of life, that old man which corrupts itself in the deceitful lusts; and to be renewed in the spirit of your mind; and to put on that new

Chapter 359

5. For as by justification a believer is properly freed from the guilt of

sin, and has life adjudged to him — the title to which life is determined in adoption — so by sanctification the same believer is freed from the filthiness and stain of sin, and the purity of God’s Image is restored to h

Chapter 360

6. For here, Sanctification is not to be understood as a separation

from common use, and consecration to some special use. This is the sense in which the word is often taken in Scripture, sometimes setting forth only the outward separaton, and sometimes also setting forth the inward and

Chapter 361

7. For God himself manifestly witnesses that holiness is a gift of

inherent grace. Jer 31.33, I will put my Laws into their mind, and I will write them in their heart. Eze 36.26-27, I will give you a new heart, and I will put a new spirit in the midst of you.464

Chapter 362

8. But this Sanctification is distinguished from that change of a man

which is proper to the calling of a man in Faith and repentance. In that latter change, Faith is not properly considered as a quality in the man, but only in relation to Christ. Nor is repentance considered there as a ch

Chapter 363

9. It is called a real change, so that it may be distinguished not only

from Justification, but also from that sanctification which comes by Justification,465 such as the sanctification (setting apart) of the seventh day;466 and also from what relates to a sign, as in the sanctification of t

Chapter 364

10. Sanctification is of the whole man, not some one part of him.

1Thes 5.23, Now the God of peace himself sanctifies you wholly, and your whole spirit, soul, and body be preserved blameless to the coming of our Lord Jesus Christ. Although so much of a man, tantum & totum,468 or that w

Chapter 365

11. But although the whole man is a partaker of this grace, yet

Sanctification first and chiefly agrees to the soul; and afterward, from the soul it is derived to the body, as the body is capable by that obediential power with which, together with the soul, it is subject to -- 150 o

Chapter 366

12. Sanctification is the change of a man from sin, to distinguish it

from that sanctification which is — A contrario merè negative — from the mere negative contrary, such as that change which is attributed to the human nature of Christ, which is said to be sanctified or made holy, even th

Chapter 367

14. The term toward which this change proceeds, is the purity of

God’s Image, which is said to be framed or created again in knowledge, righteousness, and holiness, Eph 4.24;470 Or conformity to the Law of God, Jas 1.25;471 newness of life, Rom 6.4; the new creature, 2Cor 5.17; Gal 6.

Chapter 368

15. It is called the new and Divine creature, 1. Because it is not

produced by those principles which are in us by nature, as the craft of all arts is produced by industry and learning; but it is produced out of a new principle of life, communicated to us by God in our calling. 2. Becau

Chapter 369

16. There are of this Sanctification. The one in this life

is generally called [or childhood], 1Cor 13.11-12; Eph 4.14; 1Pet 1.14.472 This is because such a variety of sanctification is found in this life, that if some of those who are sanctified are compared with others

Chapter 370

29. Because this sanctification is imperfect while we live here as

infants, all the faithful are therefore informed with both sin and grace. For the perfection of sanctification is not found in this life, except in the fantastic dreams of some persons. 1Joh 1.8, If we say we have no sin

Chapter 371

30. In Scripture, Sin — or the corrupted part which remains in those

who are sanctified — is called the old man, the outward man, the members, and the body of sin. Grace — or the renewed part — is called the new man, the spirit, the mind, etc.

Chapter 372

31. From these [two opposing parts] follow two things. 1. A spiritual

war which is made continually between these parties. Gal 5.17, For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another. 2. A daily renewing of repentance.479

Chapter 373

Chapter 30.

Of Glorification. In the former disputation we spoke of sanctification, which is one part of the alteration of qualities which respect that good which is just and honest; the other part follows: namely, Glorification, wh

Chapter 374

2. It is called a real transmutation so that it may be distinguished

from that blessedness which is either virtual only, as in Election, Calling, Justification, and Adoption; or which is declarative in holy works. Rom 4.6, David declares that man to be blessed to whom God imputes righteou

Chapter 375

4. This redemption is a real delivering from the evils of punishment,

which indeed is nothing other than the execution of the sentence of Justification; for in Justification, as we are judged to be just, so we are judged to have life. Now by real communication, Glorification makes that lif

Chapter 376

8. The first degree of this Glorification begun, is the apprehension

and sense of the love of God, shining forth in Christ upon the communion which the faithful have with him. Rom 5.5, The love of God is shed abroad in our hearts by the Holy Spirit which is given to us.

Chapter 377

13. For this is sealed to all true believers, as touching the

thing itself, which is called a certainty of the object; but as touching its perception, which is called a certainty of the subject, it is not always present to all; yet it may be gotten by anyone without special revelat

Chapter 378

14. This certainty is grounded upon and confirmed to the faithful by

the Word, the seals, by oath, and by the earnest of God himself, Heb 6.17. Willing to abundantly show to the heirs of the promise the immutability of his counsel, God bound it by an oath, so that by two immutable things

Chapter 379

15. This truth is perceived and made certain to us, 1. By a certain

spiritual sense, whereby the grace of God now being present, makes its presence manifest and evident to the believer. 2. By the gift of discerning, whereby believers distinguish true grace from the mere show of it. 3. By

Chapter 380

17. If either of these is lacking, this certainty is taken away as

touching its perceiving; so that the one who rightly understands the promise of the covenant cannot be sure of his salvation unless he perceives in himself truth Faith and Repentance. Nor can the one who feels he truly b

Chapter 381

29. The fourth degree of Glorification begun, is in the experience

of the good will or kindness of God. Psa 31.19, How great is your goodness which you lay up for those who fear you. Psa 65.4, We are satisfied with the goodness of your House, with the things of your holy Temple.

Chapter 382

33. P G is in the taking away of all imperfection

from soul and body, and in the communication of all perfection. This -- 158 of 1649 -- is granted to the soul immediately after its separation from the body, 2Cor 5.2; Phi 1.13; Heb 2.12, 23.504 But it is not ordinaril

Chapter 383

1. The Subject of Redemption is the Church.506 Eph 5.2, 5.26-27,

Christ loved the Church and gave himself for it, that he might sanctify it, purified by him with the washing of water through the Word; that he might make it glorious for himself; that is, a Church not having spot or wri

Chapter 384

2. Yet the Church is so considered a subject in respect to this

application of Redemption, that it is also an effect of that same application. For it is not first actually a Church, and afterward made partaker of Union and communion with Christ; rather, because it is united to Christ

Chapter 385

4. The elect, before they can be grafted into Christ, are in themselves

not of the Church, other than by that power which in its own time will certainly come to act, by reason of God’s intention and his transaction with Christ; because that remote power which is common to all elect men, is c

Chapter 386

5. Therefore those orthodox Divines who define the Church as a

company of elect persons, either understand that term to mean those who are called according to election, or else they define the Church not only as it actually exists, but also as it is to be hereafter.508 -- 160 of 16

Chapter 387

7. For the Church is a company of men who are called: 1Cor 1.24 with

1Cor 10.32.510 They are called, both Jews and Greeks. To the Jews, to the Greeks, and to the Church of God. But because the end of calling is Faith, and the work of Faith is engrafting into Christ, and this Union with Ch

Chapter 388

8. But as Faith respects Christ, so by Christ, Faith also respects God.

So this Church which exists by Faith is referred to Christ as to its head, and by Christ it is referred to God.511 This is why the Church is called the body of Christ, Col 1.24;512 and also the Church of God, 1Cor 10.32;

Chapter 389

9. It is called a company, because it consists properly in a multitude

joined in fellowship together, or a community of many — not in some specific one who is called, Eph 4.16.514 It is called a body fitly joined and compacted together,515 of various members; and for this reason it is often

Chapter 390

10. This is restricted to men, because the good Angels,

although in some respect they pertain to the Church by reason of that Union they have with Christ, and because of the grace of conservation communicated by him, yet they are not homogeneal members of the redeemed Church.

Chapter 391

11. The form or constituting cause of this Church must be something

which is found alike in all the called; but this can be nothing other than a relation. Nor does any relation have that force besides that which consists in a chief and intimate affection for Christ. But there is no such

Chapter 392

15. This relation is so near, that in respect to it, not only is Christ the

Church’s, and the Church Christ’s, Cant. 2.16,516 but also Christ is in the Church, and the Church is in him, Joh 15.4; 1Joh 3.24.517 So that the Church is mystically called Christ, 1Cor 12.12; and the fulness of Christ,

Chapter 393

16. Hence the Church, by a metaphor, is called the Bride, and Christ

is called the Bridegroom; the Church a City, and Christ the King; the Church a House, and Christ the Householder; the Church the Branches, and Christ the Vine; finally, the Church a Body, and Christ the Head.

Chapter 394

20. Therefore, no part of the Church can truly be called catholic,

except as it professes that Faith which is the Faith of the catholic Church; in that sense, the Ancients not only called that part of the Church which was at Rome “the Church,” but other Churches also. As our Church at F

Chapter 395

22. The C M is that which partakes only of communion

begun; and so it wrestles as yet with enemies in the field of this World. 1Cor 13.9, 12, We know in part and prophesy in part; for we see now through a Glass and darkly. 2Cor 10.4, The weapons of our warfare.... Eph 6.12

Chapter 396

25. But this distinction is not a distribution of the Genus into the

Species,520 as if there were one Church that is visible, and another Church that is invisible; nor is it a distribution of the whole into the members, as if one part of the Church were visible, and another part invisible

Chapter 397

39. Indeed, the Church never wholly ceases to be visible, for although

sometimes there scarcely appears a Church anywhere that is so pure, that one may fly to it in communion of the same worship in all things; yet the Church does in some way abide visibly in that very impurity of worship an

Chapter 398

2. The former visibility is by men’s personal profession, which does

not make a Church simply visible, but visible in certain members, or visible members of the Church, although the Church in itself, or in its integral state, is not visible in the same place. Act 19.1, Paul came to Ephesu

Chapter 399

3. That visibility which is in distinct companies or congregations, not

only makes a visible Church, but touching the outward form, it makes as many visible churches as there are distinct congregations. Rev 1.4, The seven churches. 2Cor 8.1, 19, The Churches of Macedonia, all the churches.

Chapter 400

5. Therefore, a particular Church in respect to that common nature

which is found in all particular Churches, is a Species of the Church in general; but in respect to the catholic Church, which respects the whole, it is a member compounded of various individual members gathered together

Chapter 401

8. But true Faith has holiness joined with it, which faith effectually

works, Act 15.9.523 And so the profession of true faith cannot be disjoined from the profession of holiness; therefore the Church is promiscuously, and in the same sense, called a society of believers and of Saints.524 E

Chapter 402

11. But those who are only believers by profession, so long as they

remain in that society, are members of that Church, just as they are also members of the catholic Church as touching the outward state — but not as touching the inward or essential state. 1Joh 2.19, They went out from us

Chapter 403

13. Yet infants are not such mature members of the Church that they

can exercise acts of communion, or be admitted to partake of all its privileges, unless there first appears an increase of Faith. But they are not to be excluded from those privileges which pertain to the beginning of Fa

Chapter 404

14. Believers do not make a particular Church — even though they

may meet and live together in the same place — unless they are joined together by a special bond among themselves; for otherwise some one Church would often be dissolved into many, and many would also be confounded into

Chapter 405

18. This joining together by covenant only makes a Church so far as it

respects the exercising of the communion of Saints; for the same believing men may join themselves by covenant to make a City or some civil society, as they immediately respect a common civil good; but they do not make a

Chapter 406

22. This Church is instituted by God and by Christ. Heb 3.3-4. He

that builds the House, for every House is built by someone; and in this respect it differs from the mystical Church. Gathering this mystical Church together into one is not prescribed to men, but performed immediately by

Chapter 407

23. But it is ordained by God and Christ only, because men of

themselves have neither the power to institute or frame a church unto Christ, nor by the revealed will of God do they have any such power committed to them. Their greatest honour is that they are servants in the House of

Chapter 408

24. Therefore, it is not in the power of man either to take away any of

those things which Christ has granted to his Church, nor to add other things to them of a similar kind — although, by all lawful means, man may and ought to provide that those things which Christ has ordained, may be fur

Chapter 409

26. Hence the Church itself may not properly make new Laws for

herself, of new things to be ordained; but she should only care for this: that she well finds out the will of Christ, and observes his ordinances in order and decently, with the greatest fruit of edification.

Chapter 410

27. But because the ordinances of Christ always have a blessing of

God joined with them, various promises of God are thereby made to the Church, of the presence of Christ. Mat 18.20; 1Cor 5.4. Thus in a special manner, he is said to be conversant with and to walk in the Churches, Rev 2.

Chapter 411

28. Therefore those who have an opportunity to join themselves to

the Church, and yet neglect it, more grievously sin not only against God in respect to his ordinance, but also against their own soul in respect to the blessing adjoined to it. And if they obstinately persist in their ca

Chapter 412

3. The Spirit itself applies all saving things to us, internally and most

nearly, and so his manner is immediately; nor is any external means properly capable of that virtue whereby grace may be really communicated to us. Therefore, although those external means 539 morally concur and operate

Chapter 413

5. The M is an Ecclesiastical function whereby a man being

chosen out, dispenses holy things by special right. 2Cor 4.1, We have this Ministry, as we have obtained mercy. 1Cor 1.2, Let a man so account of us as of the Ministers of Christ, and dispensers of the Mysteries of God.

Chapter 414

10. The power is not absolute, but relative. That is, it does not consist

in an absolute power to do anything, but in a right whereby one has power to do what he might not rightly and lawfully do before; and therefore it is Potestas jurie, a power of right.

Chapter 415

16. Hence, those who are altogether unfit to fulfill the Ministry, if

they are called to it by men, are the Ministers of men, and not of God. Hos 4.6, Because you have despised knowledge, I will also despise you, that you shall not be a Priest to me.

Chapter 416

18. From the Ministry there arises a third state of the Church; for as

by F it has its essential state, and by a C it has its integral state, so also by the M it has a certain organic state; because it is now made fit to exercise all those operations which pertain to th

Chapter 417

29. This extraordinary Ministry was very necessary for the Church,

because that will of God which pertains to living well to God, could not be revealed by human industry and ordinary means, as with all other Arts and Science; but it required men stirred up and sent by God, to whom he ha

Chapter 418

30. God has revealed his will to these extraordinary Ministers, 1. By a

lively voice, Rev 1.10.551 To this was often added an appearance and the speaking of an Angel, or of Christ himself, as of the Angel of his -- 171 of 1649 -- covenant.552 2. By vision whereby, together with the word, t

Chapter 419

31. The manner of this revelation was so powerful, that it drew men

oftentimes into an ecstasy or trance, whereby they were so caught above themselves, that they perceived nothing beside that which was propounded; nor the whole of that thing itself according to all its circumstances, 2Co

Chapter 420

32. Yet it is so certain that the divine truth of it is often confirmed,

and in a certain special manner, it is sealed to those to whom it is revealed, so as not to need another confirmation. Gal 1.17, Nor did I return to those who were Apostles before me. Gal 2.6, Those who were highly estee

Chapter 421

34. The Ministry of a Church always has a testimony of

miracles joined with it. Heb 2.3-4, Which at first began to be spoken, etc. God also bearing them witness, with signs and wonders, and with various miracles and gifts of the Holy Spirit, according to his will.

Chapter 422

35. Yet miracles do not give such a testimony to the doctrine of

anyone, that it may be readily believed. For that doctrine which does not agree with the known will of God ought not to be admitted, even though it seems to be confirmed with miracles. Deu 13.1-3, Although that sign or w

Chapter 423

36. The Ministry of and the church, although

it is extraordinary, and is always confirmed by miracles, yet it does not always or necessarily require a testimony of miracles; as it appears with many in the Old Testament, and in John the Baptist.

Chapter 424

39. Yet they are not mistakenly called “extraordinary” by some. 1.

Because they performed something like those things which were done by extraordinary Ministers of old. 2. Because in respect to degree, they received some singular gifts from God as occasion required, which may also be af

Chapter 425

3. They received a command from God to write, partly externally —

both generally, when they were commanded to teach; and sometimes specially, when they were commanded to write (Deu 31.19, 555 Write the Song; Rev 1.19, write those things which you have seen) — and partly by the inward i

Chapter 426

4. They wrote also by the inspiration and guidance of the Holy Spirit,

so that the men themselves were instruments of the Spirit, as it were. In the passage mentioned before, Jer 1.9, Behold I put my words in your mouth; Act 28.25, The Holy Spirit spoke well indeed by Isaiah the Prophet.

Chapter 427

5. But Divine inspiration was present with those writers with some

variety; for some things to be written were altogether unknown to the writer before; this sufficiently appears in the History of Creation past, and in foretelling things to come. But some things were known to the writer

Chapter 428

6. In all those things which were made known by supernatural

inspiration (whether they were matters of right or fact), God inspired not only the things themselves, but dictated and suggested all the words in which they should be written. Notwithstanding this, it was done with such

Chapter 429

8. Hence also, although in the inscriptions of the holy Books, it is

declared for the most part by whose labour they were written, yet there is sometimes deep silence about this matter; and that is done without any detriment to such books, or any lessening of their authority.

Chapter 430

9. Nor does it suffice to make it a part of holy writ, if a book is written

by some extraordinary servant of God, and upon certain direction of the Spirit, unless it is also publicly given to the Church by divine authority, and sanctified to be a Canon or rule of the Church.556

Chapter 431

11. Hence all those things which, in the first disputation, were spoken

about the doctrine of life revealed from God, properly agree to the Holy Scripture. For the Scripture is nothing else than that doctrine, with the manner of writing joined to it — and that manner was not to be handled th

Chapter 432

12. Hence the Scripture, in respect to the thing and subject of its

meaning — that is, as it was the doctrine revealed from God — came before the Church; but in respect to the manner in which it is properly called Scripture, it came after the first Church.557

Chapter 433

13. It is called the Holy Scripture, and κατ᾽ ἐξοχὴν,558 the Scripture;

and the writers themselves are called holy, partly in respect to the matter of its subject and object — which is called the true and saving will of God — and partly in respect to that direction whereby it was -- 175 of

Chapter 434

14. But although various parts of the Scripture were written for some

special occasion, and were directed to some certain men or assemblies, yet in God’s intention, they pertain to instructing all the faithful through all ages, as if they had been specially directed to them; Hence Heb 1.2.

Chapter 435

15. All things which are necessary to salvation are contained in the

Scriptures, and also all those things which are necessarily required for the instruction and edification of the Church. 2Tim 3.15-17. The Holy Scriptures can make you wise unto salvation, that the man of God might be per

Chapter 436

16. Hence the Scripture is not a partial, but a perfect rule of Faith

and Practice; nor is there anything that is constantly and everywhere necessary to be observed in the Church of God, which depends either on any tradition, or any authority whatsoever, that is not contained in the Script

Chapter 437

19. As touching the manner of delivery, the Scripture does not

explain the will of God by universal and scientific rules, but by narrations, examples, precepts, exhortations, admonitions, and promises. This is because that manner makes most for the common use of all kinds of men, an

Chapter 438

20. Also the will of God is revealed in that manner in the Scriptures

that, although the things themselves are for the most part hard to be conceived, yet the manner of delivering and explaining them (especially in those things which are necessary) is clear and perspicuous. -- 176 of 1649

Chapter 439

21. Hence the Scriptures, especially in necessities, do not need any

such explication whereby light may be brought to it from something else; but they give light to themselves, which is to be diligently drawn out by men, and communicated to others according to their calling.

Chapter 440

23. For determining in Divinity,562 there is no visible

power appointed in the Church which is, as it were, kingly or praetorian; rather a duty is laid on men to enquire; there is bestowed a gift of discerning, both publicly and privately; and there is commanded a desire to f

Chapter 441

25. Hence all those books which were written before the coming of

Christ, were written in Hebrew; for the Oracles of God were written to the Jews, Rom 3.2; 9.4.564 And for a similar reason, those that were written afterward were delivered in the Greek tongue, because that tongue was mo

Chapter 442

26. Hence there is some knowledge at least of these tongues, that is

necessary to the exact understanding of the Scriptures. For the Scriptures are understood by the same means that other human writings are understood: many by the skill and use of Logic, Rhetoric, Grammar, and those tongu

Chapter 443

31. Hence the providence of God in preserving the Fountains has

always been famous,568 and to be adored not only that they did not wholly perish, but also that they should not be maimed by the loss of any book, or deformed by any grievous fault, when meanwhile, there is not one of th

Chapter 444

32. Nevertheless, from those human versions, we may perceive all

those things which are absolutely necessary so as to agree with the fountains in their essential parts, just as all those versions that are received in the Churches usually do, even though they differ and are defective i

Chapter 445

35. The Prophets made the Canon of the Old Testament, and Christ

himself approved it by his Testimony. The Canon of the New Testament together with the Old, was approved by the Apostle John and sealed up, having been furnished with Divine Authority. Rev 22.18-19, For I witness togethe

Chapter 446

36. Those books which we commonly call Apocryphal, do not pertain

to the divine Canon, nor were they rightly enough joined by men of -- 178 of 1649 -- old to the canonical books as a certain secondary Canon. For First, in some of them there are manifest fables that are told and affir

Chapter 447

4. Therefore they also depend on extraordinary Ministers, and are

their successors as it were. For although in respect to the manner and degree, extraordinary Ministers have no successors; yet in respect to the essence of administration, ordinary Ministers perform the same office towar

Chapter 448

7. But because the Church can neither confer gifts that are necessary

for this Ministry, nor prescribe to God upon whom he should bestow them, the Church can therefore only choose those whom she sees fitted beforehand; for not only extraordinary Ministers, but also ordinary, are made fit b

Chapter 449

13. But because there is chiefly required a serious desire to edify the

Church, he cannot be a fit preacher if he has not prepared his heart to seek the Law of the Lord, and to keep it, and to teach Israel the statutes and judgments. For one who teaches another, before and when he teaches, o

Chapter 450

14. This duty is to be performed not only universally in respect to all

the hearers in common, but also specially, in respect to their order, and of whatever age, as of old men, young men, servants (Titus chapters 2 & 3), teachers (2Pet 1.12, etc.),571 indeed, everyone. 1Thes 2.11, We exhort

Chapter 451

15. He ought to have this scope of edifying so always before his eyes,

that he diligently takes heed not to turn aside from it to vain jangling,572 1Tim 1.6; to striving about words, 2Tim 2.14; to unprofitable controversies, or speculations of science, falsely so- called, 1Tim 6.20 — but sh

Chapter 452

16. But because the Will of God is to be propounded out of his Word,

to this end therefore he is not fit for his Ministry, if he does not have his senses exercised in the Holy Scriptures, even beyond the common -- 181 of 1649 -- sort of believers; so that he might be said, as with Apoll

Chapter 453

17. So that the Will of God may be propounded with the fruit of

edification, these two things are necessary to be done: 1. That a declaration be made of those things that are contained in the Text. 2. That the application of those things be addressed to the consciences of the hearers

Chapter 454

18. They deceive their hearers, and altogether forget themselves, if

they propound a certain text in the beginning of the Sermon, as what is to be had, and afterward say many things about the text, or occasioned by the text, but for the most part draw nothing out of the text itself.

Chapter 455

19. In declaring what truth there is in the text, it should first be

explained, and then afterward what good follows from it. That first part is spent in doctrines, or documenting; this latter part in its use, or deriving profit from those doctrines. 2Tim 3 16, All Scripture is profitable

Chapter 456

20. Those who invert and confound those parts, do not provide for

the memory of their hearers, and they do not a little hinder their edification; because they cannot commit the chief point of the Sermon to memory, so that they may afterward repeat it privately in their families. Withou

Chapter 457

29. Every doctrine being now sufficiently explained, we most insist

that they must quickly be brought to use in this part also, unless some special reason otherwise requires; this is because it contains the end and good of the other, and it is more joined with the chief scope of the Serm

Chapter 458

31. Nor yet are all the doctrines which may be drawn out of the text

to be propounded, or all the uses to be inculcated; but only those should be chosen which the circumstances of place, time, and persons teach to be most necessary; and of those, those especially are to be chosen which do

Chapter 459

32. Those fail, therefore, who do not care much what they say, so

long as they may seem to have observed and spoken many things. It is not seldom that they do this, so that they may extort many things -- 183 of 1649 -- out of the text which are not in it, and often draw from other pl

Chapter 460

33. Both doctrine and use ought to be framed, as much as possible,

so they have some connexion between them, and also show it. For the mind is not drawn from one thing to another without disprofit; nor is there anything that helps memory more than an order of deduction.

Chapter 461

40. But although every truth may be taught on some occasion, yet

every error is not to be refuted everywhere. For old heresies where they are already buried, are not to be dug up again so that they may be refuted; nor are wicked blasphemies to be readily repeated. This troubles and of

Chapter 462

46. Men are to be so pricked to the quick,585 that they may each

experience what the Apostle said, namely, that the Word of the Lord is a two-edged sword that pierces into the inward thoughts and affections, and goes through to the joining together of the bones and the marrow.586 Prea

Chapter 463

49. In consolation, marks are profitably joined by which the

conscience of a man may be assured that such a benefit pertains to him; the Minister comforts the consciences of believers with the consideration of this, adding occupations and refutations of those things which a pious

Chapter 464

54. The manner of working in all these must be such that it has no

ostentation of human wisdom, or intermingling of human affections; rather, the demonstration of the Spirit should be manifested everywhere. 1Cor 1.17, Not with skill of speaking lest the Cross of Christ be made of no eff

Chapter 465

55. Therefore human testimonies, whatever they are, and Histories

known only to the learned, should not be intermingled except rarely (the reason also being indicated which constrains one to do so) — when urgent necessity or certain hope of fruit seems to require such a thing; much les

Chapter 466

56. The purity, perfection, and majesty of the Word of God is violated

while it seems to lack the mixture of human words, and with that, a scandal is given to the hearers, who being accustomed to such human flourishes, often contracting itching ears,590 begin to loathe the simplicity of the

Chapter 467

57. We have the example of Paul, who cites a very few and brief

sayings of heathen Poets, not naming the Authors, in order to convince the Gentiles to whom they were known and approved of; and that was very seldom, and only by the way. This example does nothing to enforce that necess

Chapter 468

60. The speech and action ought to be wholly spiritual, flowing from

the very heart; showing a man very conversant in exercises of piety, who also has persuaded himself beforehand, and thoroughly settled in his own conscience, those things to which he endeavours to persuade others; and in

Chapter 469

61. The pronouncing of the speech must be both natural, familiar,

clear, and distinct, so that it may be fitly understood; and also agreeable to the matter, so that it may move the affections. Gal 4.20, I would now be present with you, and change my voice, because I am in doubt of you.

Chapter 470

62. Among others, here are two voices that are most to be criticized:

the one which is heavy, slow, singing,594 and drowsy, in which not only the words are separated with a pause, the same as a comma, but even the syllables in the same word are separated, to the great hindrance of the unde

Chapter 471

65. The efficacy of the Holy Spirit more clearly appears in a naked

simplicity of words, than in elegance and neatness. Hence Paul said he was ἰδιώτης τῷ λόγω, rude in speech, 2Cor 11.6. Yet if anyone has a certain outward force of speaking, he ought to use it with genuine simplicity. -

Chapter 472

69. In Prayer going before, those general things ought to be

propounded whereby the end and use of the word and preaching, and our wants, unworthiness, and duty, together with the gracious promises of God, may be so brought to remembrance that the minds of all may be stirred up hu

Chapter 473

6. In respect to the , it is a sign

either of things past, and called ἀναμνς ekdh598 Rememorativunt, a sign of Remembrance; or it is a sign of things present, and called diagnwv ekdh599 Demonstrativum, a Demonstrative sign; or it is a sign of things to com

Chapter 474

7. In respect to its end and use, it either serves the understanding,

and it is called Notificans, a sign; or the memory, and is called Commonefaciens, an sign; or it is for Faith also, and is called Obsignans, a S sign; or lastly, all these together.

Chapter 475

20. Hence, none but God alone can institute such a holy sign. This is

because no Creature can bestow the thing signified, nor make its communication certain to us, nor finally, add that virtue to such signs by which, more than any other thing, they may be made fit to confirm Faith and Conf

Chapter 476

29. From this Union follows a communication of Predication,603

whereby, 1. The sign is predicated by the thing signified, as when Sanctification of the heart is called circumcision.604 2. The thing is signified by the sign, as when circumcision is called the Covenant, and bread is c

Chapter 477

30. The foundation of this relation between the sign and the thing

signified, arises, 1. First, from the similitude or proportion of the sign to the thing signified; for such a likeness, although it does not make a Sacrament, yet it is required before those things which do make a Sacram

Chapter 478

31. The primary end of a Sacrament is to seal the Covenant; and

that is not on God’s part only, but consequently it is also on ours; that is, not only are the grace of God and his promises sealed to us, but also our thankfulness and obedience are sealed towards God.

Chapter 479

34. A secondary end is the profession of Faith and Love; for there

are represented in the use of the Sacraments, both that union which we have with God in Christ, and that communion which we hold with all those who are partakers of the same union; and especially with those who are membe

Chapter 480

Chapter 37.

Of Ecclesiastical Discipline. An adjunct of the Word and Sacraments is Discipline: which in respect to the sum of the matter has always been one, and so it may fitly be handled in this one place.

Chapter 481

2. For in preaching the Word, the Will of God is propounded and

really applied to beget and increase Faith and Obedience. In the administration of the Sacraments, the Will of God is also personally applied by the seals to confirm Faith and Obedience. In the exercise of Discipline, th

Chapter 482

3. Hence it is that Discipline is usually joined with the Word and

Sacraments by the best Divines, in the notes 609 of the Church; for though it is not a note that is plainly essential and reciprocal (as the Word and Sacraments are),610 yet it should necessarily be present for the compl

Chapter 483

11. And this is the true reason why the Discipline of Christ is solidly

constituted and exercised together with doctrine in so few churches: because most even of those who would seem to know Christ, and to hope in him, refuse to receive the whole Kingdom of Christ, and to yield themselves wh

Chapter 484

12. But as Discipline is a part of the Kingdom of Christ, so Discipline

is also a part of the Gospel: for it is a holy manner of promoting the Gospel, ordained in the Gospel.618 Therefore, those who reject Discipline neither receive the whole Kingdom of Christ, nor the whole Gospel.

Chapter 485

13. But because every part of the Kingdom of Christ is necessary in its

measure, and what is chiefly necessary is that which effectually represses sin, men do not content themselves safely enough in Churches that are lacking Discipline, unless that public defect is offset by private care, an

Chapter 486

16. Nor is the proper end of reproof that there might then be an

excuse for Excommunication (although by accident that does sometimes follow); rather, the proper end is that the necessity of -- 194 of 1649 -- Excommunicating might be prevented if possible, and the sinner, by timely

Chapter 487

17. C, increpation,621 or admonition, ought to be used in

every sin to which the medicine of Discipline agrees, yet in various ways according to the difference between the sin being secret, or known. For in hidden sins, those three degrees are to be observed which Christ prescr

Chapter 488

19. A plenary excommunication624 is not to be used unless

contumacy625 is added to the sin, Mat 18.17. For the sinner who is rightly admonished must, of necessity, appear either penitent or obstinate; but the penitent is not to be excommunicated; only the one that is obstinate.

Chapter 489

22. Yet we must not stay in this degree, but by this means and during

this time, repentance is to be urged; there being no hope of it, we must proceed at length to a complete severing from the Communion of the faithful, which is usually called the greater Excommunication.

Chapter 490

23. But because an obstinate sinner cannot be separated from the

faithful unless the faithful are separated from him, and this also makes for their wholesome shame, 2Thes 3.14, those who are lawfully excommunicated are to be avoided by all Communicants — not in respect to duties that

Chapter 491

24. Only the penitent should be loosed from the bond of

Excommunication; nor should loosing be denied to anyone who is penitent. But it is not a sufficient repentance if someone says, “I repent, I will do so no more,” and yet does not otherwise show Repentance. But such judgm

Chapter 492

26. The power of this Discipline in respect to the right itself, pertains

to that Church of which the offender is a member in common; for it belongs to her to cast out the one she first admitted. And the conserving or cutting off of members concerns the whole body equally. It is therefore to b

Chapter 493

27. Yet the Elders have the chief parts in acting out and exercising

Discipline. And that is not only in directing the public action, and pronouncing sentence, but also in the preceding admonitions, in which they must make up for that which they see was neglected by private persons.

Chapter 494

1. Although there has been only one free and saving Covenant of God

from the beginning, yet the manner of the application of Christ, or of administering this New Covenant, has not always been one and the same, but various, according to the ages in which the Church has been gathered.

Chapter 495

12. Before Moses, the polity of the Church was rude and loose, as in

infancy. There were as many visible Churches as there were Families of godly persons; the Ministry was almost always extraordinary by Prophets; the masters of Families and the firstborn had the right to administer some h

Chapter 496

14. From Adam to Abraham: First, R by Christ and his

application was promised in general, to be performed by a seed of the Woman to loose the works of the Devil; that is, to loose sin and death. Gen 3.15, The seed of the Woman shall break the Serpent’s head. Rom 16.20, The

Chapter 497

15. Secondly, C was exercised in that distinction that was

made between the seed of the Woman and the seed of the Devil, between the sons of God and the sons of men, Gen 6.2. Thirdly, the way of J was set forth by expiatory sacrifices629 offered and accepted for sins

Chapter 498

19. In this period of time, the building and conserving of the Ark in

the flood was an extraordinary Sacrament, Heb 11.7;632 1Pet 3.20-21. There was no ordinary Sacrament, except that in many sacrifices here was something that had respect to a Sacrament: in that those who sacrificed, for t

Chapter 499

25. Fourthly, J was illustrated by the express testimony

of God that Faith was imputed to Abraham for righteousness as the Father and pattern of all that should believe; and also by the Sacrament of circumcision, which was a seal of the same righteousness.

Chapter 500

27. Sixthly, S was figured by circumcision which set

forth the taking away and abolishing of the corruption of sin and of the old man, so that a new Creature might be settled in its place, Col 2.11; Deu 30.6.639 -- 199 of 1649 --

Chapter 501

30. Redemption and its application were extraordinarily signified, 1.

By the deliverance out of Egypt by the Ministry of Moses as a type of Christ, Mat 2.15.641 And by bringing into the land of Canaan by the Ministry of Joshua, as another type of Christ. 2. By the bronze Serpent which, by

Chapter 502

36. The Church of the Jews, instituted by Moses, was only one

Church in respect to its outward gathering together; this was because -- 200 of 1649 -- all of the solemn Communion which was prescribed at that time depended on one Temple; and Communion was to be exercised there by p

Chapter 503

4. It is the N T in respect to that covenant which was

from the time of Moses, and in respect to the promise made to the Fathers — not in respect to its essence, but in respect to its manner — because in respect to the manner of administering it, there was some representatio

Chapter 504

7. C consists in this: First, that the doctrine of grace and

salvation by Christ and by Faith in him, together with those things annexed to it, is more distinct and express than it was before. Secondly, that it is not declared in types and shadows, but in a most obvious way.

Chapter 505

8. In both these respects, Christ was said to be propounded before

under a veil, but now he is to be offered with an open and unveiled face. 2Cor 3.12,654 We use great evidence in speaking; nor are we like Moses who put a veil over his face, that the children of Israel -- 202 of 1649 -

Chapter 506

9. F consists in this: First, that the government of the Law,

or the arrangement of the Covenant of Works which held the ancient people in a certain bondage, is now taken away. For this reason also, the Spirit of Adoption, although it was never wholly denied to the faithful, is mos

Chapter 507

10. Therefore, those who impose upon the Christian Churches either

Jewish ceremonies, or other religious and mystical ceremonies of a similar nature, offend against that liberty which Christ has obtained for us. For divine ceremonies are not taken away in order that human ceremonies mig

Chapter 508

12. I, First, in that the application by the Spirit is more

effectual, and the gifts of the Spirit are more perfect than they ordinarily were under the Old Testament; this is why the old administration is comparatively called the Letter, and the new is -- 203 of 1649 -- called

Chapter 509

13. E, First, in respect to place, because it is not

contracted to some one people, as before, but it is diffused through the whole world. Secondly, in respect to time, in that it has no term of duration before the consummation of the whole mystical Church. 2Cor 3.11; That

Chapter 510

16. For it is not now ordained, as it was ordained by God in the

Church of the Jews, that some more solemn parts of Divine worship may be exercised in one place,663 and other parts be exercised in other places.664 Rather, one particular Church is ordained in which all holy offices are

Chapter 511

18. Hence also, it is most convenient that one particular Church does

not consist of more members than may meet together in one place to hear the Word of God, celebrate the Sacraments, offer prayers, exercise Discipline, and perform other duties of Divine polity, as one body.

Chapter 512

19. For it is an aberration that is not void of all confusion, that in

some larger Cities, although there are more believers than can exercise that Communion together, yet they are not distributed into various Churches; but instead, they make one church so abound, that the edification of ev

Chapter 513

20. Therefore the Church instituted since Christ was exhibited, is not

one catholic Church, so as all the faithful throughout the world might be joined together in one and the same outward band among themselves, and depend upon one and the same pastor, or company of pastors; but there are a

Chapter 514

21. For although the mystical Church, as it is in its members, is not

distributed in any other way than into its adjuncts and subjects. In this respect, we name the Church of Belgium, Brittany, or France just as we name the Sea: according to the shores onto which it washes, such as the Bel

Chapter 515

22. Nor is this Church that is instituted by God properly national,

provincial, or Diocesan. These forms were brought in by men from the pattern of civil government, especially the Roman government. But the Church is Parochial, or of one congregation, the members of which are combined am

Chapter 516

23. For such a company, and not larger, is properly signified by the

word Ekklesia, ecclesia, Church. Nor does it have a larger signification in the New Testament when it refers to any visible and designed company; nor is it used so among secular authors who are more ancient.

Chapter 517

24. Hence diverse fixed Congregations of the same Country and

Province are always called Churches, in the plural, and not one Church; this is so even in Judea, which was all one national Church before, 1Thes 2.14; Act 14.23; 15.41; Rom 16.4, 5, 16; 1Cor 16.1, 19; 2Cor 8.1, 18, 19;

Chapter 518

26. Nor is there anything to be read in all the New Testament of the

institution of any larger Church upon which lesser congregations should depend; nor is there any worship or holy ordinance prescribed which is not to be observed in every congregation; nor is there any ordinary Minister

Chapter 519

27. Yet particular Churches, as their Communion requires, and as the

light of nature, and the equity of rules and examples of Scriptures teach, may and often ought to enter into a mutual confederacy and fellowship among themselves in Classes and Synods, so that they may use their common c

Chapter 520

29. Those transcendent members of the Hierarchy were merely

human creations, brought into the Church without any Divine precept or example. They cannot fulfill the office of a Pastor in so many Congregations. They rob the Churches of their liberty while they exercise, as it were

Chapter 521

36. A Minister called in this way to some one Church, can neither

forsake it at his own will, nor be thrown out of it without just cause; nor can another undertake the like care of the Church, or neglect what he has undertaken by voluntary non-residency, without a sacrilegious breaking

Chapter 522

38. By these offices, Christ has sufficiently provided for all the

necessities of the members of the Church; namely, that they may be chiefly instructed in the knowledge of the truth by Teachers, stirred up chiefly to the practice of piety by Pastors, preserved in that course of life an

Chapter 523

2. They were sanctified and instituted by Christ himself. For

although the one Sacrament was first used by John the Baptist, yet in that very thing he was the forerunner of Christ, so that he might show what Christ himself would allow and institute afterward; nor did it have the re

Chapter 524

4. In respect to God’s Institution, there lies the greatest necessity

upon the faithful to use these Sacraments diligently and religiously; yet they are not so absolutely necessary to salvation that the absence or privation of them brings a privation of this institution; nor should they in

Chapter 525

6. For although it seals the whole covenant of grace together to the

faithful, yet by a special approbation, it represents and confirms our very into Christ. Rom 6.3, We are baptised into Christ Jesus, and verse 4, Being planted 673 together with him; 1Cor 12.13, We are baptise

Chapter 526

7. Upon our first ingrafting into Christ by Faith, a relation of our

J and A immediately follows. Therefore Baptism, as the Sacrament of the Ingrafting itself, is for remission of sins, Mar 1.4. It is also a representation of Adoption, in that by baptism we are consecra

Chapter 527

8. Also, because Holiness is always derived from Christ (into whom

we are ingrafted) to all the faithful, Baptism is also the seal of our S. Tit 3.5, He has saved us by the laver 674 of regeneration, and the renewing of the Holy Spirit. Also, Rom 6.3- 5.675

Chapter 528

9. And because G cannot be separated from true

holiness, Baptism is also, along with these, the seal of eternal glory. Tit 3.7, That we might be made heirs according to the hope of eternal life. Rom 6.8, If we are dead with Christ, we believe that we shall also live

Chapter 529

12. But it appears the infants of the faithful are not to be forbidden

this Sacrament, 1. Because if they are partakers of any grace, it is by virtue of the Covenant of Grace; and so both the covenant and the first seal of that covenant also pertain to them. 2. In that the covenant in which

Chapter 530

15. Water was chosen, because nothing in use more fitly represents

the spiritual washing that is performed by the blood or death of Christ; nor is sprinkling or the application of the blood of Christ so fitly expressed by anything else, seeing that now, since the death of Christ, there

Chapter 531

21. Bread and wine are therefore used because, except for eating

flesh (which has no place in holy things now that the sacrifice of Christ is finished), and drinking blood (which not only religion but man’s nature abhors), there is nothing that more conveniently expresses that nearest

Chapter 532

23. For spiritual nourishment in this Sacrament does not require that

the bread and wine be changed into the blood of Christ, nor that Christ be corporally present with them; but only that they be changed relatively in respect to their application and use, and that Christ be spiritually pr

Chapter 533

24. Transubstantiation and consubstantiation are against the nature

of a Sacrament in general; against the analogy of our other Sacrament, baptism; against most usual phrases in the Old Testament; against the human nature of Christ; against his state of Glorification; and against the rev

Chapter 534

25. As touching the words of Institution, “This is my body,” they are

necessarily to be understood as other sacramental phrases that we find everywhere in the Holy Scriptures, and of which we have God himself as a clear interpreter. Gen 17.10-11. This is my Covenant... That it may be a sig

Chapter 535

29. But no sufficient reason is given why we may deny that there is a

trope in the words, which may thus be demonstrated: If it is an improper or “unusual predication”, as they would have it, then this unusual or improper way ought to be shown in some word. If this is done, then of necessi

Chapter 536

30. But the trope is neither in the Article going before it, nor in the

proper Copula,686 as in the word “is”. Rather, it is in that word which -- 211 of 1649 -- follows: that is, in the word “body”; for body is put for a sign of the body — not that a true and proper body is excluded from

Chapter 537

31. And there is not only one trope, but a threefold trope in this word.

The first is a Metaphor, where one like thing is put for another to which a metonymy of the adjunct adheres and is mingled. For the bread is not only like the body of Christ, but by God’s institution, it is also made an

Chapter 538

8. Hence also, this end of the World ought to be expected with desire

by all the faithful. Phi 3.20, We expect a Saviour, Jesus Christ. Tit 2.13, Expecting that blessed hope, and that glorious coming of the glory of the great God and our Saviour. -- 213 of 1649 --

Chapter 539

10. The second coming of Christ will be like the first in this: in that it

will be real, visible, and apparent, Act 1.11. 690 But it is unlike in this: in that it will be 1. With greatest glory and power, Mat 24.30; Tit 2.13.691 2. It will be with greatest terror in respect to the ungodly, and

Chapter 540

12. Resurrection is of that which fell; but because man fell from life

by the separation of the soul from the body, therefore, so that he may rise again, it is necessary that the same soul be united again to the same body, so that by the restored union of both, the same man may exist.

Chapter 541

15. Neither the nature of the soul, nor that of the body, can be the

cause of Resurrection; for reforming and raising the body out of the dust is against the usual course of nature which, when that nature is perfectly destroyed, is not usually repaired by nature. The inseparable union of

Chapter 542

18. But although all shall be raised by Christ, yet it is not in one and

the same way; for the Resurrection of the faithful is unto Life, and it is accomplished by virtue of that union which they have with Christ, as with their life, Col 3.4; 1Thes 4.14.696 And it is by the operation of his q

Chapter 543

19. Therefore the Resurrection of the faithful is from the Life of

Christ, as from a beginning, unto their life, as the fruit and effect. Therefore it is called the Resurrection of Life. And the raising up of others is from the sentence of death and condemnation, to death and condemnati

Chapter 544

21. In respect to the faithful, it comes from grace, and it is an office of

the Kingdom of Grace, essential to Christ the Mediator; but in respect to unbelievers, it is an office only of power and dominion, granted by the Father and belonging to some perfection of mediation, but it is not essent

Chapter 545

22. Hence the sins of the faithful shall not come into Judgment; for

seeing that in this life these sins are covered and taken away by the sentence of Justification, and the Last Judgment shall be a confirmation and manifestation of that sentence, it would not be fitting that they would a

Chapter 546

2. It respects the Will of God as a pattern and a rule, as it appears by

those words of Christ in which he also describes our obedience; let your Will be done, as in Heaven, so also on Earth;709 and also explained his own obedience. Mat 26.39. Not as I will, but as you will; and Verse 42, Let

Chapter 547

3. But it respects the Will of God, not as it is secret and powerfully

effectual or ordaining; for then all other Creatures, even ungodly men, and the very Devils themselves, also perform the Will of God with that obediential virtue which is common to all Creatures. Rather, it respects that

Chapter 548

6. Hence also, it has some respect to Service toward God; from which

it comes to pass that to obey God, and to serve him, sound like one and the same thing, Luk 1.74; Rom 6.16.711 And to serve God is entirely the same as serving from obedience and righteousness, Rom 6.18, 22.712 Because t

Chapter 549

8. From this subjection to the Will of God, there necessarily follows a

conformity between the Will of God and ours. Rev 2.6, This you have, that you hate the deeds of the Nicolaitans which I also hate. And there follows a certain express resemblance to that Divine perfection which God has r

Chapter 550

9. Hence the same obedience which is called obedience, because it

respects the Will of God with subjection, and is called righteousness because it performs that subjection which is due, is also called holiness, because it respects the same Will with conformity and pure likeness. 1Pet 1

Chapter 551

10. Obedience looks to the glory of God. 1Cor 10.31, Do all to the

glory of God, as it acknowledges his chief authority and power in commanding. 1Cor 6.20, You have been bought with a price: therefore glorify God, etc. And also because it partly has a relation to, and it represents, the

Chapter 552

11. Also in this subjection there is a respect to fear, as the Authority

and Power of God is acknowledged; this is also why the fear of the Lord in Scripture is often put for the whole of obedience. Psa 34.12, I will teach you the fear of the Lord.

Chapter 553

14. For F prepares a way for us to God, Heb 10.22, Let us draw

near by assurance of Faith; and the Power to go to him, 2Cor 1.24, By Faith you stand; from these, obedience is called the obedience of -- 219 of 1649 -- Faith, Rom 1.5, And the faithful are called the children of obed

Chapter 554

15. Now Faith brings forth obedience in a threefold respect: 1. As it

apprehends Christ who is the Fountain of Life, and the Spring of all power to do good. 2. As it receives and rests in those arguments which God has propounded to us in Scripture to persuade us to obedience, namely, by pr

Chapter 555

16. But S G is that very power whereby we are lifted

up to apply our will to the will of God. This is also why new obedience is always included and understood in Scripture, when mention is made of the new man, and the new creature, Eph 4.24; Gal 6.15.

Chapter 556

17. For nothing can be performed by man, as it comes from him, or

as a work of spiritual life, that is acceptable to God since sin has entered—unless it is performed in Christ by Faith and by the grace of sanctification. Joh 15.4-5,716 Without me, you can do nothing.

Chapter 557

18. Yet the duties are not therefore to be omitted by a man who does

not yet believe, because they are good in themselves; they hinder the increase of sin and the punishment of sinners; indeed, they are often recompensed with various benefits from God, although not by force of any determi

Chapter 558

19. The adjuvant cause by moving is, 1. The dignity and majesty of

God to be observed in itself. Deu 32.3, Ascribe greatness to our God. Psa 29.2, Give to the Lord the glory of his name. 2. The kindness of God toward us, in which respect we owe him whatever is in us. 1Cor 6.19-20, Do yo

Chapter 559

21. Therefore the Law of God, in respect to the faithful, is abrogated

as it were,719 both in respect to the power of justifying which it had in the state of integrity,720 and in respect to the condemning power which it had in the state of sin. Yet it has force and vigor in respect to its p

Chapter 560

23. For the secret Will of God is not the rule of our obedience, nor is

all of his revealed will; for Jeroboam sinned in taking the Kingdom of Israel, although the Prophet told him that God in some way willed it, 1Kng 11.31 with 2Chr 13.5-7.721 But that revealed will which prescribes our dut

Chapter 561

24. But this Will of God, in this very respect, is said to be good,

perfect, and acceptable to God, Rom 12.2. It is good because it contains in itself all respect to that which is honest; it is perfect because there is nothing to be sought further for the instruction of life; it is accep

Chapter 562

25. Knowledge of this will is necessary to true obedience. Pro 4.13,

Take hold of instruction and do not let her go; keep her for she is your life; Pro 4.19, The way of the wicked is darkness; they do not know what makes them stumble. -- 221 of 1649 -- Therefore the desire to know this

Chapter 563

26. With knowledge of the will of God in this life, there ought to be

joined a trembling and fear to transgress it. Pro 8.12, 13; I wisdom have the fear of the Lord with me. Pro 14.16, The wise man fears and departs from evil. Chiefly indeed this is in respect to offence; but it is also in

Chapter 564

27. The chief end is God’s glory; for we attend to God by obedience,

upon whom we lean by Faith; otherwise obedience would not flow from Faith. Seeing also that Faith is our life, as it joins us to God in Christ, it is necessary that the actions of that same Faith, which are contained in

Chapter 565

29. For although obedience performed only for fear of punishment or

expectation of reward is rightly called mercenary, yet if any [believer] were secondarily stirred up to do his duty by looking at the reward, or for fear of punishment; this is not alien to the sons of God, nor does it i

Chapter 566

30. But our obedience is not the principal or meritorious cause of

eternal life. For we both receive the privilege of this life and also life itself, by grace, and as the gift of God for Christ’s sake, apprehended by Faith. Rom 6.23, The gift of God is eternal Life in Jesus Christ our L

Chapter 567

31. But obedience furthers our life both in its own nature – because it

is some degree of the life which itself is always tending toward perfection — and also by virtue of the promise of God, who has promised eternal life to those who walk in his precepts. Gal 6.8, He that sows to the spirit

Chapter 568

34. The manner of obedience is largely taken in subjection or

humility, whereby the creature submits himself to God to receive and execute his commands, to which there should always be joined, 1. Sincerity, whereby all mixture of a strange726 intention and affection is removed; so

Chapter 569

36. But because the sincerity of the will in approving, most appears

in readiness, alacrity,729 or cheerfulness of mind, that cheerfulness most of all pertains to the very essence of obedience. 2Cor 9.7, God loves a cheerful giver. Deu 28.47, Because you did not serve your God in joy and

Chapter 570

37. And because the zeal of the will chiefly consists in love and

hatred, there is necessarily required for obedience that is acceptable to God, a love of the good also, and hatred of evil. Psa 45.8, You have loved righteousness, and hated iniquity. -- 223 of 1649 --

Chapter 571

39. An adjunct that accompanies obedience is a conscience that is

quiet, joyful, and glorying, Heb 13.18, For we trust that we have a good conscience, desiring to behave ourselves well in all things. 2Cor 1.12, Our glorying is this: the testimony of our conscience. 1Joh 3.19, 21, by th

Chapter 572

1. There are two parts of obedience: Virtue, and the action of Virtue.

2Pet 1.5, Add to your Faith Virtue, etc. For if these things are with you and abound, they will make you such that you shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.

Chapter 573

3. Hence both and their are set forth by the same

name, and they are also explained by the same definition, because they are altogether of the same nature: even as arguments of Logic are of the same name and nature, whether they are considered alone and by themselves, o

Chapter 574

5. Virtue is called a habit, not as it is distinguished from a

disposition, nor as it signifies a confirmed and perfect constitution of mind — for such a degree of virtue is scarcely granted to men while they live here — but generally, as it contains both a perfect and also imperfec

Chapter 575

6. Virtue is called a habit, not only because it is attained, but also

because it makes the subject730 which it is in, have a certain manner in itself. That is, virtue determines the faculty to do good, which otherwise would not be determined. This is the sense of this word in Heb 5.14, Who

Chapter 576

7. Virtue is in the Will: 1. First, because the will is the proper subject

of Theology as it is the proper principle of life, and of moral and spiritual actions. 2. Because the will is that faculty which is properly carried to good, that is honest, Rom 7.19, 21.731 3. Because virtue is a habit

Chapter 577

8. Virtue is said to incline to God: 1. First, that it may be

distinguished from a vitious 732 habit whereby men are inclined to evil, Rom 7.17, 20, 23.733 2. That it may also be distinguished from those perfections of the mind which indeed do bring light, whereby the will may dire

Chapter 578

9. Hence, First, true and solid virtues always make a man good in

whom they are found; not that the very dispositions that inhere in us are the grace that makes us first accepted by God, as the Schoolmen speak of it — for that pertains to Faith — but because they are reciprocated by a

Chapter 579

14. That is a Lesbian rule 737 of virtue, which Aristotle considers to be

the judgment of moral men: for there are never men so wise, that we may always stand to their judgment; even if there were, they could not always be known or consulted by those who exercise themselves in virtue.

Chapter 580

15. That which is said to be right reason, if absolute rectitude is

looked for, is not to be sought elsewhere than where it is to be found: that is, in the Scriptures. Nor does it differ from the will of God revealed for directing our life. Psa 119.66, Teach me the excellence of reason a

Chapter 581

17. Those who think otherwise bring no reasons which may move an

understanding and sound man. They say the end of Divinity is the good of grace; but the end of Ethics is a moral or civil good — as if no moral or civil good were in any respect a good of grace, and spiritual; as if the

Chapter 582

18. Therefore, the judgment and wit of that greatest master of arts,

Peter Ramus,739 was no less pious than prudent when he wrote: “If I were to wish for what I would obtain, I would rather that this learning of philosophy were delivered to children out of the Gospel, by some Divine that

Chapter 583

19. But the same habit in a man which is called virtue as it inclines in

his manner to God, is also called a gift, as it is given by God and inspired by the Holy Spirit; and it is called grace, as it is freely bestowed upon us by the special favour of God; it is also called fruit in respect t

Chapter 584

20. Therefore, they weary themselves in vain who make seven gifts

of the Spirit out of Isa 11.2, Upon whom the Spirit of Jehovah shall rest: the Spirit of wisdom and understanding, the spirit of counsel and of might, the Spirit of knowledge and of the fear of Jehovah — and they careful

Chapter 585

21. For although those χαρισμάτων [charismata], Graces, which are

mentioned in 1Cor 12.4, are indeed distinguished from virtues, yet Grace, when it is not an inherent perfection in us, either sets forth some particular virtue, or else it sets forth all virtues jointly, as it were, in H

Chapter 586

22. It is also in vain to gather twelve fruits of the Spirit from Gal

5.22: The fruit of the Spirit is Love, Joy, Peace, Long-suffering, Kindness, Goodness, Faith, Meekness, Temperance, together with the addition which is found in the common translation; and they are compared to virtues, a

Chapter 587

23. Those who think they have found eight beatitudes in the

Sermon of Christ (Mat 5) also use the same judgment; for there is only one beatitude. But seeing it has diverse signs, namely all solid -- 229 of 1649 -- virtues, together with their operations, the Lord propounds cert

Chapter 588

25. For they do not make four kinds of virtues, as most have thought

up to now — those who do violence both to virtue and to reason itself, as they constrainedly refer all singular virtues to those four heads — but there are four conditions which are necessarily required in that dispositi

Chapter 589

26. The first condition is called J, in that general sense

whereby it sets forth an inclination to do rightly, giving every man his due; and it may be called the rectitude of virtue. The Apostle propounds a description of virtue in a certain heap of words in Phi 4.8: Whatever th

Chapter 590

27. The second condition is P, whereby all the strength of

reason is used to discover what is right, and to direct aright all its means. It is therefore the sole discerning of those things which pertain to doing right; and it contains in itself the force of understanding, knowle

Chapter 591

28. It is called in the Scripture, Spiritual understanding and

wisdom, Col 1.9: where understanding seems to set forth a general perceiving of good and evil; and wisdom denotes the same perceiving, but as it is applied to several things considered in the circumstances with which the

Chapter 592

29. This Prudence ought to be exercised, 1. With circumspection,

taking heed and due diligence, which are often commended in the Scripture under the name of watchfulness: Mar 13.33, Take heed, watch and pray. To this diligence is opposed that drowsy sleepiness which is said to have se

Chapter 593

30. The third condition 746 of virtue is F, which is a firm

persisting in doing rightly, enduring and overcoming all those difficulties which may arise either from the continuance of the act which is required, or from other impediments, whatever they may be. Hence, “virtue” in He

Chapter 594

31. The fourth condition is T, whereby all those desires

which divert men from doing good are assuaged and restrained; and so it makes virtue undefiled. 2Tim 2.4, None that goes to war entangles himself. 1Pet 1.13, Gird up the loins of your mind, be sober, etc. In Scripture it

Chapter 595

32. Of these four conditions of virtue, the first (Justice) orders, and

as it were, constitutes a virtue; the second (Prudence) directs and frees it from error; the third (Fortitude) strengthens it against inconveniences; the fourth (Temperance) makes it pure, and defends it against all allu

Chapter 596

33. All these virtues seem to be prescribed and explained together,

almost by name, in 2Pet 1.5, 6:754 Add to Faith, Virtue – that is, Justice or a universal rectitude — to virtue, knowledge — that is, Prudence directing aright all your ways — to Prudence, continence755 — that is, the te

Chapter 597

34. Yet because every one of those affections756 appears more in

some virtues than in others, some special virtues take both their name and their definition from them. For because an accurate rectitude most appears in the number, measure, weight, and value of those things which are mu

Chapter 598

35. Though the form of virtue is placed by many in a certain

mediocrity 758 between two vices in the extreme,759 that cannot be reasonably defended: 1. Because privation is not the form of a habit; and mediocrity is nothing else than a privation of a defect and an excess. 2. Becau

Chapter 599

36. That mean which is found in all virtues, is nothing else than a

conformity to their rule or measure; for by this they have certain measures and bounds in which their nature is, as it were, contained; so that they may not decline to the right hand or to the left (Deu 17.19-20); but fo

Chapter 600

37. But those virtues which consist in the middle between two vitious

habits,761 are not virtues because they consist in the middle, but because they consist in the middle as their rule prescribes. In this way, mediocrity — whether from the participation or the negation of the thing (Rei v

Chapter 601

39. There is similar reasoning for all virtues in respect to their proper

and specific nature.763 Someone who gives when he should not, is -- 233 of 1649 -- not too liberal (too giving), but he gives too much. So in this respect he ceases to be liberal; and in the same act, he may be just as

Chapter 602

40. The wise man indeed admonishes that we not be overly just, Ecc

7.16 764. But this is not at all to be understood about Justice in its nature (for verse 20 follows, that there is none that is just upon the Earth, who does good and does not sin). Rather it is about self- opinion, wher

Chapter 603

41. There are no degrees in any particular kind of virtue, if it is

considered in itself and in its extent. For there is no virtue, at least in its disposition, that does not extend itself to all those things which are contained within the compass of its object. Someone is not temperate

Chapter 604

42. It is usually said that virtues are increased by daily use and

exercise; that must be understood about solid virtues that proceed from sanctifying grace; and it must be understood that daily exercise is the disposing cause; and in some way it is the procuring cause by virtue of the

Chapter 605

47. For connexion is that whereby all virtues which are plainly

necessary, cling together among themselves. 1. In respect to the source from which they flow; for every good giving and every perfect gift descends from the Father of lights, by the Spirit of grace, Jas 1.17; 1Cor 12.4-7

Chapter 606

49. Subordination of virtues is that [relation] whereby the act of one

virtue is ordered according to the act and object of another; this is either as a means to an end, which is the command of a superior upon an inferior virtue — as Religion commands Justice, Temperance, and the like, when

Chapter 607

3. To such an action there is required F, a good efficient or

beginning; that is, a Will that is well-disposed and working from true virtue; for good fruits do not grow except out of a good Tree, Mat 12.33.771 S, a good matter or subject, that is, something commended by God.

Chapter 608

4. But the end and the object are often the same, both in good and

evil actions, especially in the intention and election of the Will, where the end itself is the proper object. For those acts are either concerned with the end itself as in its matter or object — such as the acts of desi

Chapter 609

5. For although that good intention, or that intention to do good,

which is only general and confused, does not make a particular action good if other conditions are lacking. Nor does a special intention to do good suffice if the means are evil — as if anyone who intends to bestow somet

Chapter 610

8. Moreover, this Will of God informs an action of man as far sit is

apprehended by reason. Hence the very conscience of man is the subordinate rule of moral actions — so that every action must agree with a right conscience; and an erring or doubtful conscience must first be laid down bef

Chapter 611

10. But those circumstances being referred to the act of the will, they

pass into the nature of an object. For the Will, while it wills some work, wills all that which is in it; and so it wills all the known circumstances of it, either expressly or implicitly. And a known circumstance being

Chapter 612

14. An Act that is indifferent in its kind, is when the object of that act

includes nothing which pertains to the will of God, either in commanding or forbidding it. Yet such acts being exercised, and considered severally, if they are properly human — proceeding from deliberate reason — are eit

Chapter 613

15. Besides actions that are good, evil, and indifferent, some observe

that there are some acts which, Sonare in malum, have an evil -- 237 of 1649 -- sound. That is, absolutely considered, they convey a certain excessiveness; but by some set of circumstances they are made good, such as k

Chapter 614

20. Yet that reward which is imputed not as of debt, but of grace

(Rom 4.4),776 is sometimes assigned to those imperfect endeavours, Mat 5.12.777 This is because, although all our blessedness is the mere gift of God, Rom 6.23,778 yet the fruits of grace abounding in us are put on our a

Chapter 615

24. The internal action of the will has goodness or evilness so

intrinsic to it, that an act cannot remain the same in its nature, unless it remains the same in its manners; but an outward act may remain the same in its nature, and yet become another nature in its -- 238 of 1649 --

Chapter 616

25. There is one and the same goodness or evilness of an internal act,

and the external act which it commands; for it is the same act in its kind or manners. For to will to worship God, and from that will, to actually worship God, are not two acts of obedience, but two degrees of one and th

Chapter 617

26. The outward act without the inward, is not properly good or evil;

but the inward is good or evil, even without the external act.781 This is because the goodness of an action depends first and chiefly upon the will, which is often accepted by God, even though the outward work itself is

Chapter 618

27. But as virtue in its own nature tends to an act (for it is a

disposition to do good, nor is it idle), so the internal act of virtue tends to an external act, and produces it, and in that it is led to its end. Jas 2.22, You see that Faith was the helper of his works, and by works F

Chapter 619

29. The goodness or evilness of any act, which depends on the object

and circumstances of that act, is (in respect to its nature) in the external act before it is in the internal act, even though in order of existence, it is first in the internal act. To will to give everyone his due 782

Chapter 620

30. But that goodness or evilness which depends upon the end, is

first in the inward act, and afterward in the outward act; this is because the very intention of the end, is the inward act of the will. So forsaking the World for righteousness’ sake is good, because to will righteousne

Chapter 621

32. Yet inward obedience without outward, although incomplete, is

still true obedience. And if there is an effectual will present, so that only opportunity or ability to execute it is lacking, it is no less acceptable to God than if it had an external act joined with it, 2Cor 8.12.784

Chapter 622

33. Therefore we must not judge an action good or evil by the event.

For although it is equal, and God himself wills it, the man who judges offences among men inclines to the more favourable side, if the event itself is favourable, Exo 21.20 f.785 Yet before the tribunal of God, the inwar

Chapter 623

34. Yet inward obedience is not sufficient by itself, because the whole

man ought to subject himself to God; our bodies are to be offered to God, Rom 12.1. God is to be glorified in our bodies, 1Cor 6.20. Nor is it true inward obedience, if it is not inclined to external obedience.

Chapter 624

35. The works which are called works of supererogation,786 whereby

the Papists boast that some of theirs perform more excellent works than are commanded in the Law of God — by observing certain “counsels” which they pretend do not command anything, but only advise an unexpected perfecti

Chapter 625

2. This distribution, as touching Observance itself, is made by God in

the division of the Decalogue, as enfolded by Christ in Mat 22.37.788 Also, the sense of the same distribution is expressed in different words in Rom 1.18,789 where all disobedience by man is distributed into impiety and

Chapter 626

3. Also tending to this Christian life, and more frequently used, is

that same distribution into holiness and righteousness, as in Luk 1.75, and Eph 4.24.791 And it has the same meaning as that distribution which is made into love towards God, and love towards our neighbor.792

Chapter 627

4. Yet we use the terms Religion and Justice, because Religion is a

most general word, containing all those duties which are owed to God; and it is most emphatic, because it expresses that proper and distinct way by which they are due to God, as in Act 26.5 and Jas 1.26-27; 793 and often

Chapter 628

7. Religion has the first place in observance, 1. Because obedience

towards God must necessarily begin from God himself, and from -- 241 of 1649 -- those affections and acts whereby we are carried towards him. 2Cor 8.5, They gave themselves first to the Lord, and then to us by the Will

Chapter 629

8. Hence Justice itself is sometimes called religion in the Scriptures,

Jas 1.27, But religious worship, pure and without spot before God and the Father, is to visit the fatherless, etc. This is not only because it is a sign which is not separated from true religion, but also because it ough

Chapter 630

13. Hence the duties of Religion ought to be performed with more

intent and stirred up forces than the duties of Justice; for that rule pertains properly to them, not to these, which says to love with all the heart, all the soul, and all the thought, Mat 22.37. -- 242 of 1649 --

Chapter 631

14. Yet this must not be so understood as if all the strength were not

also required in performing and fulfilling the duties of the second Tablet, but 1. Because this is principally required in the duty of Religion. 2. Because it is not required in the other duties in respect to our neighbo

Chapter 632

15. Hence, if some duties of piety and justice cannot be performed

together using an equal and prudent comparison, then the duties of piety are to be preferred. Mat 12.46-48, Behold my mother and my brethren. Luk 2.49, Why did you seek me? Did you not know that I must go about my father

Chapter 633

17. Because God is more worshipped with the inward affection than

with the outward work, but men need the outward work more, the outward work of Religion may sometimes be omitted, so that a necessary work of Justice and mercy may be fulfilled. Mat 12.1, 3, 4, 7, 10, 12: I will have mer

Chapter 634

19. The immediate object to which Religion is carried, is God. And

that is so adequate that no duty of Religion may be referred to any other object without greatest injury to God. This pertains to that title of God whereby he is said to be Zelotes, Zelotypus, zealous or Jealous.

Chapter 635

20. But that respect under which religion considers God, is that

Divine excellency which shines forth in his sufficiency and efficiency; it is not some one attribute, but a perfection arising from all his attributes. Exo 34.6-8, Jeshua, Jehovah, the stong God, merciful and gracious, l

Chapter 636

22. This is what is to be understood of the usual statement that

Religion respects God as the first beginning, and supreme Lord of life. And so that distinction of the Papists is too empty whereby they confess that those acts of religion which respect God as the first beginning of lif

Chapter 637

23. The proper act of religion is to bring honor to God, and it is called

worship, Exo 12.25-27; and adoration, Joh 12.23.797 For it must contain, in a certain manner, good unto God — otherwise it would not be obedience towards him. But there can be no intrinsic good added to God except an out

Chapter 638

24. Therefore an agreeable or worthy estimation of God, and other

acts by which an estimation of God is manifested, make the next matter of religion. And every honest human act, as far as it may be referred to the honour and glory of God, may be the matter or the material object of rel

Chapter 639

26. For in respect to the soul and its inward acts, man is not directly

subject to any Creature per se; although the soul being knit to the body, and the inward acts being knit to the outward, his (as it were, -- 244 of 1649 -- necessary) condition commands that subjection which is due to

Chapter 640

27. This honour is due to God, not only according to the agreement

of the thing — in which sense we say those things are due which we give from liberality — but also according to the right of the person to whom it is given; and that is by so by strict a right, that in respect to the deb

Chapter 641

28. Therefore all worship which — either by its nature or condition,

or by Law and common custom, or by the mind and institution of the one who gives it —gives religious honour to another besides the true God, it so far at least, grants to itself a new and a false God.

Chapter 642

30. But because greatest care ought to be had in Divine worship,

among the Latins the word religion is sometimes used metaphorically to describe any anxious care, even in things that were not sacred. By this it appears that the Heathens themselves, by the light of nature, saw that car

Chapter 643

34. That peculiar manner of living which the Monks have chosen for

themselves to exercise a certain pretended perfection, without any reason, and not without wrong to other Christians, tends to be called religion by the Papists; and such Monks are called religious persons. -- 245 of 16

Chapter 644

3. N worship is that which depends upon the nature of God:

so that even if we had no Law revealed and prescribed by God, yet if we rightly perceived and knew the Nature of God by a fit contemplation of it, we might, with the grace of God helping us, perceive all those things whi

Chapter 645

5. Hence this natural worship is plainly necessary to salvation. Psa

79.6; Jer 10.25; 2Thes 1.8. Pour out your wrath on those Nations that do not know you, and on the Kingdoms that do not call upon your name. For although we obtain eternal life neither by merit, nor by any virtue of our o

Chapter 646

8. For. 1. All obedience is the same inwardly and outwardly:

therefore the same inward and outward worship is contained in the same precept. 2. In those precepts which pertain to the second -- 247 of 1649 -- Tablet, inward and outward obedience is together commanded in everyone,

Chapter 647

11. F is a virtue by which, clinging to the faithfulness of God, we

lean upon him, so that we may obtain that which he propounds to us. He that receives God’s testimony has sealed that God is true. Joh 1.12. As many as received him, who believe in his Name.

Chapter 648

12. These five things concur to make Divine Faith: 1. Knowledge of

the thing testified by God. 2. A pious affection towards God, which causes his testimony to greatly prevail with us. 3. An assent which is given to the thing testified, because of this affection towards God who is the wi

Chapter 649

19. Faith, as it joins us to God, is our life; and as it is a virtue and our

duty towards God, it is an act of life. Therefore, in the former we have defined Faith only by that respect which it has to obtain life and salvation; but in the latter we have defined it by that general respect which it

Chapter 650

20. Those who place Faith in the understanding, confess that there is

some necessary motion of the will to yielding that assent: even as in human Faith it is said to be a voluntary thing to give credit to someone. But if Faith depends upon the will, then it must be that the first beginning

Chapter 651

21. The Objectum quod or object of this Faith, is whatever

is revealed and propounded by God to be believed, whether it is done by Spirit or by word; publicly or privately, Act 24.14. I believe all things that are written in the Law and the Prophets. Joh 3.33. He that receives h

Chapter 652

22. Hence propounding the Church is not absolutely necessary to

make an object of Faith. For then Abraham and other Prophets would not have given their assent to those things which were revealed to them directly from God, without any help from the -- 249 of 1649 -- Church coming be

Chapter 653

23. This object is always immediately some axiom or sentence

regarding truth: but that in which Faith is principally bounded, of which, and for which assent to that axiom is yielded by Faith, simpy put, regards some good to be had. Rom 4.21. Being fully persuaded that he who had p

Chapter 654

24. For the act of the believer is not bounded in the Axiom, or in the

sentence, but in the thing, as the most famous Schoolmen confess. The reason is because we do not frame axioms, unless we may gain knowledge of things by them. Therefore the principal bound to which the act of the believ

Chapter 655

25. The Objectum Quo or object of Faith, is the Trueness or

faithfulness of God. Heb 11.11. Because he judged him faithful who had promised. For the formal, and as they say, the specificative reason of Faith, is truth in speaking; that is, the Trueness or faithfulness of God reve

Chapter 656

26. Hence also, the certainty of Faith in respect to the object is most

firm; by however much it is confirmed in the heart of the one who believes, that much more glory it gives to God. Rom 4.20-21. But he did not doubt this promise of God through unbelief: but he was strengthened in Faith,

Chapter 657

27. A sufficient and certain representation of both objects 808 is

propounded to us in the Scripture — that is, of those things which are to be believed, and of that respect under which they are to be believed. Rom 16.26, It is made manifest, and by the Scriptures of the Prophets accord

Chapter 658

28. For although in the subject (that is, in our hearts) the light and

testimony of the Holy Spirit is necessary to stir up Faith in us, yet in the object which is to be received by Faith, there is nothing at all that is required which is not found in the Scripture — either in respect to th

Chapter 659

29. Therefore Divine Faith cannot be reduced or resolved into the

authority of the Church, or into other simple external arguments (which are usually called Motives), by persuading of and inducing things preparatory to Faith. Rather, Faith is to be resolved into the Scripture itself, a

Chapter 660

30. Hence, that principle from which Faith first begins, and into

which it is at last resolved, is that the Scripture is revealed from God for our salvation, as a sufficient rule of Faith and Practice. 2Pet 1.19- 20, If you first know that no prophecy of the Scripture is ἰδίας ἐπιλύσεω

Chapter 661

34. The one who believes that the Scripture is in every way true,

implicitly believes all things which are contained in the Scriptures, Psa 119.86, compared with verses 27 and 33. All your precepts are truth itself; open my eyes, that I may see the wonders of your Law. Teach me the way

Chapter 662

35. This implicit Faith is good and necessary, but it is not sufficient

in itself for salvation; nor indeed does it have in itself the true reason for faith if it subsists by itself: for the will cannot be effectually affected by, and embrace as good, what it does not distinctly know at all.

Chapter 663

37. Explicit Faith must necessarily be had of those things which are

propounded to our Faith as necessary means of salvation. Heb 6.1, The foundation of repentance from dead works and of Faith in God; 2Cor 4.3, If our Gospel is hidden, it is hidden to those who perish.

Chapter 664

38. A more explicit Faith is required now, after the coming of Christ,

than before, 2Cor 3.18;809 It is more required of those who are set over others in the Church, than of the common people, Heb 13.17.810 Lastly, it is more is required of those who have occasion to be more -- 252 of 1649

Chapter 665

39. The outward act of Faith is confession, profession, or the

manifestation of it, which in its order and in its place, is necessary to salvation, Rom 10.9-10.811 — namely, in respect to the preparation and disposition of mind that is always necessary, 2Pet 3.18;812 and in respect

Chapter 666

40. Persisting in the confession of the Faith, with loss of temporal

life,814 testifies to the truth and brings great honour to God; and so by excellency it is called Martyrdom, and those who do so are called witnesses, μάρτυρες Martyrs. Rev 2.13.815 But this is as necessary in its place

Chapter 667

2. This Hope respects God, 1. As the object which it expects; for the

principal object of Hope is God himself, and those acts whereby he is joined to us, 1Pet 1.13.824 It is hope in the grace which is brought to you. Hence God himself is called the Hope of Israel, Jer 14.8, and in Rom 15.1

Chapter 668

3. But the proper reason why we may not trust in Creatures in the

same way we trust in God, is because the formal object of Hope is not found in the Creatures. Psa 146.3. Do not trust in Princes, nor in any son of man, in whom there is no salvation. For although some power to do us goo

Chapter 669

6. Yet Divine Hope not only respects God and eternal blessedness,

but in God and from God, it also respects all those things which faith -- 254 of 1649 -- apprehends in the promises of God, even though in their own nature they are temporal things, Heb 11.1; 2Cor 1.10,825 although it

Chapter 670

7. Those conditions which are usually required for the of

Hope — that it is good, to come, difficult, probable — are all found in the promises of God, who always promises as the greatest good, those things which cannot be had without his help; but by virtue of his promise, they

Chapter 671

8. The act with which Hope’s object is concerned is called

expectation, because it is not of uncertain or probable conjecture only, as with human Hope, but of most certain expectation. Rom 8.25, If we hope for what we do not see, we expect it with patience. Phi 1.20, According t

Chapter 672

11. Therefore that distinction which the Papists make is empty and

vain, who grant that the faithful may be certain of their salvation with certainty of Hope, and yet deny the faithful can ever be made certain of it by ordinary means with a certainty of Faith — when there is altogether

Chapter 673

12. Therefore, that expectation of good things to come, which is in

the Angels and the spirits of just men in Heaven, differs from our hope, not because one is certain, and the other uncertain, but because: 1. Our hope is grounded upon Faith which beholds God in the promises, as through

Chapter 674

13. Therefore, although Hope and Faith are usually said to be

abolished in the life to come, 1Cor 13.10,830 yet this should not be so understood as though they ceased in respect to their essence, but only in respect to the measure and degree of imperfection. So that only the imperf

Chapter 675

14. Hence Christian as it respects the good to come, is

nothing but Hope confirmed. For it must necessarily be referred to some one of those theological virtues which are reckoned by the Apostle in 1Cor 13.13. That is, it refers either to Faith, or to Charity, or to Hope. But

Chapter 676

15. Hence the natural fruit of Hope is Joy and delight in God. Heb

3.6, The hope of which we rejoice. 1Pet 1.3, 6, A lively hope in which you rejoice. This is because it respects the greatest good, things that are not only possible and probable, but also certainly to come; and so it mak

Chapter 677

16. The manner of this act834 depends on that respect of the object by

which it is said to be, and to come, and is promised. So that, in its formal reason, it is not about those things which are seen. Rom 8.24, Hope if it is seen, is not Hope; for why does a man hope for what he sees?

Chapter 678

17. Hence the fruit and companion of Hope is patience towards God,

whereby we constantly cling to him in seeking and expecting -- 256 of 1649 -- blessedness, even though in this present life we have conflict with diverse evils, and we are without that consolation we desire. Isa 8.17,

Chapter 679

21. Therefore, even though what the Papists say is most false, that

our hope is grounded partly on the grace of God, and partly on our own merits, it may be most truly affirmed that hope is strengthened, increased, and stirred up by Faith, repentance, works, and a good conscience. So tha

Chapter 680

25. But this fear, if it is moderate and tempered by Faith, even

though it is always materially opposed to Hope, yet in man that is a sinner, it is not so formally opposed to Hope and virtue that it is plainly a vice; rather it puts on the consideration and nature of a virtue. 2Chr 34

Chapter 681

26. Also, is more directly opposed to hope, in its defect,

which is a bare privation of hope, joined with a sense of that privation and an apprehension841 of the thing hoped for, as of an impossible thing, or at least as to come, as in Cain, Gen 4.13-14,842 and Judas, Mat 27.4-5

Chapter 682

27. This desperation is always a grievous sin. That is because it is not

a privation of that hope which men tend to have in themselves or in other Creatures, which is usually a laudable introduction to Divine hope; but it is a privation of Divine hope, always having its beginning from unbelie

Chapter 683

28. Yet desperation in the Devils and the damned is not from a

consideration of sin, but of punishment. For desperation may either be taken privatively,844 when one does not hope for what he ought to hope for,845 and when he ought to hope for it;846 or it may be taken negatively fro

Chapter 684

29. The reason for despairing may be diverse, either because the

grace of God is not considered sufficient to communicate that good to us; or because God will not communicate it. Because desperation is grounded on the former reason, it is always a sin; but in the latter sense, it is n

Chapter 685

32. This rash presumption in expectation of good, sometimes leans

upon the Creatures. Jer 17.5; 1Tim 6.17.849 Sometimes it also leans upon God in some way, but perversely so, without a promise and without Faith — as when anyone looks for pardon and salvation, even though he remains imp

Chapter 686

33. But one does not therefore sin in this presumption because he

hopes too much upon God — namely, with a true and religious hope — for there is no presumption unless he hopes too lightly and rashly without any ground, or he hopes for those things which are not to be hoped.

Chapter 687

1. Charity is a virtue, whereby we love God as the Chief Good. Psa

106.1; 118.1; 136.1, Praise the Lord, because he is good, for his mercy endures for ever. The joy of praising, which is an effect of Charity, has the same primary object that Charity has as its proper cause. Therefore th

Chapter 688

2. Charity follows Faith and Hope in order of nature, as the effect

follows its causes: for we love God out of Charity, because by Faith and hope we taste in some measure how good God is, and his love shed abroad in our hearts. 1Joh 4.16, 19. We have known and believed the love which God

Chapter 689

3. Therefore not love, but Faith is the first foundation of the spiritual

building in man: not only because then the building begins, but also because Faith sustains and contains all the parts of it — just as it also has the nature of a root, and therefore confers power to fructify.

Chapter 690

4. A confused and remote inclination towards God goes before Faith

(a certain shadow of which is found in all Creatures in a way): Act 17.27, That they might seek the Lord, if happily they might find him by seeking him. But it is an ineffectual Velleitas, a “woulding” (as they call it)

Chapter 691

5. The Schoolmen make a distinction between the natural and

supernatural love of God. They make one love of God as the beginning and end of nature, and another as the beginning and end of grace. This is an idle figment. Indeed, since the fall, a man can neither love God above all

Chapter 692

6. The love of Charity is the love of Union, Well-pleasedness, and

Good Will. For those are, as it were, the parts of Charity; and they are always contained in it if it is true: namely, if it is a desire for Union, for the well-pleasedness of enjoying, and an affection for good will. -

Chapter 693

8. There is also a love of Union in God towards us. Eph 2.4, 13. He

loved us with much love; You who were far off, are made near. But his love is out of an abundance of goodness, because he expects no profit out of us: for we are unprofitable servants to God, Luk 17.10. Job 22.2-3.851 Bu

Chapter 694

11. Love of W- is that affection whereby we approve

of all that that is in God, and rest in his most excellent goodness. Rev 7.12. Blessing and glory, and wisdom, and thanksgiving, and honour and power, and strength to our God for ever, and ever, Amen.

Chapter 695

13. Love of G W is that affection whereby we yield ourselves

wholly to God, and we will and endeavour that all things which pertain to his glory be given to him. Rev 4.10-11, They fell down and cast their crowns before the throne, saying, You are worthy, O Lord, to receive glory,

Chapter 696

14. God in bearing us good will, makes us good, by conferring that

good which he wills. But we cannot properly bestow any good upon him; we can only acknowledge with the heart, publish by our words, and declare in some measure by our deeds, that goodness which he has. -- 261 of 1649 --

Chapter 697

16. In this , although there is not found that equality

which exists among men who are friends, yet that equality which is possible does appear in a certain inward communion which is exercised between God and the faithful; in this respect, God is said to reveal his secrets to

Chapter 698

17. Charity implicitly contains in it the keeping and fulfilling of all the

Commandments of God. Rom 13.10; 1Joh 2.5, and 3.18.853 For one cannot truly love God if he does not study to please him in all things, and to be like him. 1Joh 4.17. Our Charity made perfect in this: that as he is, such

Chapter 699

18. The manner of our Charity towards God is that it be carried to

him as to that which is plainly the highest good and end; so that neither God nor the love of God is principally and lastly to be referred to anything else — because such love for anything else would be mercenary. Joh 6.

Chapter 700

20. The degree of Charity towards God ought to be the highest, 1.

First in respect to the object, or as they say, Objectively; i.e., willing a greater good to him than to any other. 2. In regard to esteem, or as some say, Appreciatively;856 i.e., preferring him and his will before all

Chapter 701

21. According to this description of Charity, it is rightly said by some

Divines that only God is to be loved: i.e., simply, by itself, and according to all the parts of Charity — namely with affection for good will, a desire for Union, and for the well-pleasedness of enjoying him in the high

Chapter 702

23. Hence Charity, being perfected, casts out fear, ibid, because fear

is a horror arising from the apprehension of evil, by reason of the presence of God: and so fear is opposed to Charity, which is carried to God as to that which is absolutely good.

Chapter 703

24. Secondly, Charity is opposed by an from God, which

some call the hatred of abomination. Psa 14.3, They have all gone out of the way.858 Joh 3.20, He hates the light.859 For as Charity consists in affection for union, so this estranging is in disjunction with that. Hatred

Chapter 704

25. For although God cannot be the object of hatred if he is

apprehended as he is in himself, yet if he is apprehended as the one who takes vengeance on sinners, he is often hated by those same sinners — because in that respect he is most contrary to them. Joh 3.20, Whoever does e

Chapter 705

26. But the degrees by which men ascend to this height of

ungodliness are these: 1. Sinners love themselves inordinately. 2. They will to do what pleases themselves, even though it is contrary to the Law of God. 3. They hate the Law because it is contrary to this desire. 4. The

Chapter 706

27. The also is opposed to Charity towards God,

because this world does not agree with God’s will. 1Joh 2.15-16, If anyone loves the world, the love of the Father is not in him. Because whatever is in the world is not of the Father.

Chapter 707

29. Charity is no more the form of other virtues,860 than any virtue

that commands or orders the acts of another, is the form of it. But because those acts which in their nature do not respect God, are referred to him by Charity,861 and because such acts are perfected in him by a metaphor

Chapter 708

37. The object of Charity is the very goodness of God, as it is in itself.

But Faith and Hope respect God as he is propounded to us, and as he is to be apprehended by us: therefore that inclination of the mind toward God which belongs to Charity, more evidently and constantly appears in weak be

Chapter 709

2. The reason or foundation for this distribution is in this: that we

affect God with religious worship when we yield him due honour, whether by receiving what he himself propounds to us, or by offering what may be received by him according to his perfection; for in both respects, we do wh

Chapter 710

5. Therefore hearing is here taken for any receiving of the words of

God, whether they are communicated to us by preaching, or by reading, or any other way, because God tends to work in a singular manner, and by his own institution, in the preaching and hearing of the Word.

Chapter 711

8. A is an applying of the understanding to perceive the

revealed will of God. Act 16.14, The Lord opened the heart of Lydia, that she might attend to the things which were spoken by Paul. It is often called in the Scripture, especially in the Old Testament, seeking the will o

Chapter 712

9. In this attention is needed that providence by which we may

discern what God wills. Rom 12.2. That you may prove what is that good, pleasing, and perfect Will of God: once it is perceived, we must not deliberate further — whether it is good, or to be observed or not — for the wil

Chapter 713

11. The purpose of the intention ought to be so strong and firm, that

without exception we are ready to observe whatever God commands. Jer 42.5-6, The Lord be a true and faithful witness between us, if we do not do according to all things for which the Lord your God shall send you to us: w

Chapter 714

14. But so that it may be truly religious, it is requisite First, that it

arise from Faith, whereby we believe what God reveals to us to be the word of truth; and we are accordingly affected toward it. Heb 4.2, The word being heard did not profit them, not being mingled with Faith in those who

Chapter 715

16. Secondly the same hearing must flow from that hope whereby we

embrace what God has promised as the word of life, also expecting -- 267 of 1649 -- life by it. Deu 32.47, It is your life. Joh 5.39, You look in them to find eternal life.

Chapter 716

18. In like manner, it must have love joined with it, whereby we cling

to the same word, or to God revealing himself to us in that word, as simply good. Psa 119.97, How I love your Law. 2Thes 2.10, They did not receive the love of the truth, that they might be saved.

Chapter 717

20. Such a hearing of the Word of God is the true and proper worship

of God: 1. Because it immediately and directly brings spiritual honour to God; for the act of hearing is most properly directed to receiving the Will of God. Yet because in the manner of receiving it, we subject our cons

Chapter 718

22. Most formally opposed to this hearing, is that P whereby one

is so affected by869 his own excellency, that he will not be subject to the Will of God. For although this pride is contrary to humility of religion, and obedience, or obedience in general, yet it seems to be most proper

Chapter 719

23. The proper act of this pride, as it were, is that contempt whereby

one dismisses870 either God, or the Will of God and the observance -- 268 of 1649 -- of it. 2Sam 12.9, Why have you despised the Word of the Lord, in doing what is evil in his Eyes?

Chapter 720

24. Hence pride is said to be the cause of all other sins for a double

reason: 1. Because all other sins in a certain way refer to that excellency which is seen in pride, as to an end.871 2. Because pride casts away from itself in contempt, the government of the word — by which power alone

Chapter 721

31. But although one does not have a direct intention to ask counsel

from the Devil, yet if he does that which either of its own nature, or by the use and application which it has, infers calling on the name of the Devil to receive his help or counsel, he is made a partaker of the same si

Chapter 722

35. Because the help of the Devil is sought by such courses of action,

they contain in themselves a certain invocation of the Devil; and so they are opposed to calling upon God. And as certain revelation is expected, or as a submission of mind is used to receive and execute his commands, so

Chapter 723

39. If he sometimes seems subject to the command of men by virtue

of certain enchantments, it is only a show of subjection, so that by that means the Devil may more easily rule over men. Therefore he does not hinder, but only colours876 that religious subjection which men perform to hi