,institutes of the ,christian ,religion by ,john ,calvin ,translated from the original ,latin1 and collated with the author's last edition in ,french1 by ,john ,allen ,sixth ,american ,edition1 ,revised and ,corrected4 ,in ,two ,volumes4 ,vol4 ,i4 ,philadelphia3 ,presbyterian ,board of ,publication #ahac ,,contents ,advertisement4 ,the ,translator's ,preface4 ,the ,author's ,preface to ,an ,edition ,published ,in ,the ,year #aeei1 ,with ,his ,last ,corrections ,and ,additions4 ,dedication4 ,general ,syllabus4 ,book ,i4 ,on ,the ,knowledge ,of ,god ,the ,creator4 ,argument4 ,chapter ,i4 ,the ,connection ,between ,the ,knowledge ,of ,god ,and ,the ,knowledge ,of ,ourselves4 ,chapter ,,ii4 ,the ,nature ,and ,tendency ,of ,the ,knowledge ,of ,god4 ,chapter ,,iii4 ,the ,human ,mind ,naturally ,endued ,with ,the ,knowledge ,of ,god4 ,chapter ,,iv4 ,this ,knowledge ,extinguished ,or ,corrupted1 ,partly ,by ,ignorance1 ,partly ,by ,wickedness4 ,chapter ,v4 ,the ,knowledge ,of ,god ,conspicuous ,in ,the ,formation ,and ,continual ,government ,of ,the ,world4 ,chapter ,,vi4 ,the ,guidance ,and ,teaching ,of ,the ,scripture ,necessary ,to ,lead ,to ,the ,knowledge ,of ,god ,the ,creator4 ,chapter ,,vii4 ,the ,testimony ,of ,the ,spirit ,necessary ,to ,confirm ,the ,scripture1 ,in ,order ,to ,the ,complete ,establishment ,of ,its ,authority4 ,the ,suspension ,of ,its ,authority ,on ,the ,judgment ,of ,the ,church1 ,an ,impious ,fiction4 ,chapter ,,viii4 ,rational ,proofs ,to ,establish ,the ,belief ,of ,the ,scripture4 ,chapter ,,ix4 ,the ,fanaticism ,which ,discards ,the ,scripture1 ,under ,the ,pretence ,of ,resorting ,to ,immediate ,revelations1 ,subversive ,of ,every ,principle ,of ,piety4 ,chapter ,x4 ,all ,idolatrous ,worship ,discountenanced ,in ,the ,scripture1 ,by ,its ,exclusive ,opposition ,of ,the ,true ,god ,to ,all ,the ,fictitious ,deities ,of ,the ,heathen4 ,chapter ,,xi4 ,unlawfulness ,of ,ascribing ,to ,god ,a ,visible ,form4 ,all ,idolatry ,a ,defection ,from ,the ,true ,god4 ,chapter ,,xii4 ,god ,contradistinguished ,from ,idols1 ,that ,he ,may ,be ,solely ,and ,supremely ,worshipped4 ,chapter ,,xiii4 ,one ,divine ,essence1 ,containing ,three ,persons2 ,taught ,in ,the ,scriptures ,from ,the ,beginning4 ,chapter ,,xiv4 ,the ,true ,god ,clearly ,distinguished ,in ,the ,scripture ,from ,all ,fictitious ,ones ,by ,the ,creation ,of ,the ,world4 ,chapter ,,xv4 ,the ,state ,of ,man ,at ,his ,creation1 ,the ,faculties ,of ,the ,soul1 ,the ,divine ,image1 ,free ,will1 ,and ,the ,original ,purity ,of ,his ,nature4 ,chapter ,,xvi4 ,god's ,preservation ,and ,support ,of ,the ,world ,by ,his ,power1 ,and ,his ,government ,of ,every ,part ,of ,it ,by ,his ,providence4 ,chapter ,,xvii4 ,the ,proper ,application ,of ,this ,doctrine ,to ,render ,it ,useful ,to ,us4 ,chapter ,,xviii4 ,god ,uses ,the ,agency ,of ,the ,impious1 ,and ,inclines ,their ,minds ,to ,execute ,his ,judgments1 ,yet ,without ,the ,least ,stain ,of ,his ,perfect ,purity4 ,book ,,ii4 ,on ,the ,knowledge ,of ,god ,the ,redeemer ,in ,christ1 ,which ,was ,revealed ,first ,to ,the ,fathers ,under ,the ,law1 ,and ,since ,to ,us ,in ,the ,gospel4 ,argument4 ,chapter ,i4 ,the ,fall ,and ,defection ,of ,adam ,the ,cause ,of ,the ,curse ,inflicted ,on ,all ,mankind1 ,and ,of ,their ,degeneracy ,from ,their ,primitive ,condition4 ,the ,doctrine ,of ,original ,sin4 ,chapter ,,ii4 ,man1 ,in ,his ,present ,state1 ,despoiled ,of ,freedom ,of ,will1 ,and ,subjected ,to ,a ,miserable ,slavery4 ,chapter ,,iii4 ,every ,thing ,that ,proceeds ,from ,the ,corrupt ,nature ,of ,man ,worthy ,of ,condemnation4 ,chapter ,,iv4 ,the ,operation ,of ,god ,in ,the ,hearts ,of ,men4 ,chapter ,v4 ,a ,refutation ,of ,the ,objections ,commonly ,urged ,in ,support ,of ,free ,will4 ,chapter ,,vi4 ,redemption ,for ,lost ,man ,to ,be ,sought ,in ,christ4 ,chapter ,,vii4 ,the ,law ,given1 ,not ,to ,confine ,the ,ancient ,people ,to ,itself1 ,but ,to ,encourage ,their ,hope ,of ,salvation ,in ,christ1 ,till ,the ,time ,of ,his ,coming4 ,chapter ,,viii4 ,an ,exposition ,of ,the ,moral ,law ,the ,first ,commandment4 ,the ,second ,commandment4 ,the ,third ,commandment4 ,the ,fourth ,commandment4 ,the ,fifth ,commandment4 ,the ,sixth ,commandment4 ,the ,seventh ,commandment4 ,the ,eighth ,commandment4 ,the ,ninth ,commandment4 ,the ,tenth ,commandment4 ,chapter ,,ix4 ,christ1 ,though ,known ,to ,the ,jews ,under ,the ,law1 ,yet ,clearly ,revealed ,only ,in ,the ,gospel4 ,chapter ,x4 ,the ,similarity ,of ,the ,old ,and ,new ,testaments4 ,chapter ,,xi4 ,the ,difference ,of ,the ,two ,testaments4 ,chapter ,,xii4 ,the ,necessity ,of ,christ ,becoming ,man ,in ,order ,to ,fulfil ,the ,office ,of ,mediator4 ,chapter ,,xiii4 ,christ's ,assumption ,of ,real ,humanity4 ,chapter ,,xiv4 ,the ,union ,of ,the ,two ,natures ,constituting ,the ,person ,of ,the ,mediator4 ,chapter ,,xv4 ,the ,consideration ,of ,christ's ,three ,offices1 ,prophetical1 ,regal1 ,and ,sacerdotal1 ,necessary ,to ,our ,knowing ,the ,end ,of ,his ,mission ,from ,the ,father1 ,and ,the ,benefits ,which ,he ,confers ,on ,us4 ,chapter ,,xvi4 ,christ's ,execution ,of ,the ,office ,of ,a ,redeemer ,to ,procure ,our ,salvation4 ,his ,death1 ,resurrection1 ,and ,ascension ,to ,heaven4 ,chapter ,,xvii4 ,christ ,truly ,and ,properly ,said ,to ,have ,merited ,the ,grace ,of ,god ,and ,salvation ,for ,us4 ,book ,,iii4 ,on ,the ,manner ,of ,receiving ,the ,grace ,of ,christ1 ,the ,benefits ,which ,we ,derive ,from ,it1 ,and ,the ,effects ,which ,follow ,it4 ,argument4 ,chapter ,i4 ,what ,is ,declared ,concerning ,christ ,rendered ,profitable ,to ,us ,by ,the ,secret ,operation ,of ,the ,spirit4 ,chapter ,,ii4 ,faith ,defined1 ,and ,its ,properties ,described4 ,chapter ,,iii4 ,on ,repentance4 ,chapter ,,iv4 ,the ,sophistry ,and ,jargon ,of ,the ,schools ,concerning ,repentance1 ,very ,remote ,from ,the ,purity ,of ,the ,gospel4 ,on ,confession ,and ,satisfaction4 ,chapter ,v4 ,indulgences ,and ,purgatory4 ,the ,supplements ,to ,their ,doctrine ,of ,satisfactions4 ,chapter ,,vi4 ,the ,life ,of ,a ,christian4 ,scriptural ,arguments ,and ,exhortations ,to ,it4 ,chapter ,,vii4 ,summary ,of ,the ,christian ,life4 ,self,denial4 ,chapter ,,viii4 ,bearing ,the ,cross1 ,which ,is ,a ,branch ,of ,self,denial4 ,chapter ,,ix4 ,meditation ,on ,the ,future ,life4 ,chapter ,x4 ,the ,right ,use ,of ,the ,present ,life ,and ,its ,supports4 ,chapter ,,xi4 ,justification ,by ,faith4 ,the ,name ,and ,thing ,defined4 ,chapter ,,xii4 ,a ,consideration ,of ,the ,divine ,tribunal1 ,necessary ,to ,a ,serious ,conviction ,of ,gratuitous ,justification4 ,chapter ,,xiii4 ,two ,things ,necessary ,to ,be ,observed ,in ,gratuitous ,justification4 ,footnotes ,cover ,art ,transcriber's ,note3 ,the above cover image was produced by the submitter at ,distributed ,proofreaders1 and is being placed into the public domain4 ,,advertisement4 ,the ,presbyterian ,board of ,publication1 in introducing to the public a new edition of the inimitable 8,institutes of the ,christian ,religion10 do not wish to be regarded as adopting all the sentiments and forms of expression of the venerated writer2 although they agree with him in his general views1 and admire the skill and learning with which he has pointed out the relative positions and bearings of the great doctrines of revelation4 ,calvin was better qualified than any of his contemporaries1 to present revealed truth in a connected and systematic form4 ,his great natural abilities1 his profound erudition1 his well balanced and discriminating judgment1 and his habits of diligent investigation1 eminently fitted him to prepare such a work as the 8,institutes10 in which the doctrines of the gospel are so clearly developed and harmonized1 that the system has been closely associated with his name1 from the period of its publication until the present time4 ,the honour of ,calvin consisted1 not in suggesting ingenious theories and speculations1 but in his general accuracy in interpreting the ,holy ,scriptures1 and in detecting and pointing out the connection of ,scripture doctrines1 which1 instead of being insulated1 were shown to occupy their respective places in forming a complete and perfect system of ,divine truth4 ,the doctrines embraced in the formularies of the ,presbyterian ,church are termed ,calvinistic1 from their general accordance with ,calvin's interpretation of scriptural truth2 but the admission of this term1 as explanatory of their general character1 is not understood as by any means implying an entire coincidence in the views of ,calvin1 or a submission to his authority as an umpire in theological controversies4 ,although a learned and pious1 he was a fallible man2 and his opinions1 although deserving of profound respect1 are not to be blindly followed4 ,while admitting that the 8,institutes10 considering the times and circumstances in which they were written1 form an invaluable body of divinity1 still it must be acknowledged1 that some of the doctrines therein maintained have been more luminously set forth in modern times4 ,we would especially mention as an instance the doctrine of justification through the imputed righteousness of ,christ4 ,some of the expressions of ,calvin on the subject of reprobation may be regarded as too unqualified1 and we can no further endorse them than as they are incorporated in the ,presbyterian ,confession of ,faith4 ,the most decidedly objectionable feature in the 8,christian ,institutes10 is to be found in the explanation of the ,fourth ,commandment1 where the author asserts the abrogation of the ,sabbath4 ,in ,calvin's view1 this ordinance was a mere type of better blessings1 and1 with the types and ceremonies of the old dispensation1 was done away by the introduction of a new and better dispensation4 ,in this opinion there can be no doubt that he greatly erred2 and so universal is the conviction of the ,church on the perpetual obligation of the ,sabbath as a moral institution1 that no danger is to be apprehended from a contrary view1 even under the sanction of so great a name as that of ,calvin4 ,in justice to his opinion on this subject1 however1 it should be stated1 that he distinctly recognized not only the propriety but the necessity of a consecration of stated days for public religious services1 without which regulation1 he declares that 8it is so far from being possible to preserve order and decorum1 that if it were abolished1 the ,church would be in imminent danger of immediate convulsion and ruin40 ,it is much to be lamented that so great a mind should have been led astray on so important a point by attempting to avoid an opposite extreme4 ,the ,board of ,publication have been induced to undertake this edition1 by the very generous offer of the ,first and ,second ,presbyterian ,churches in ,baltimore1 of which the ,rev4 ,john ,backus and the ,rev4 ,dr4 ,r4 ,j4 ,breckinridge are respectively ,pastors1 to defray the expense of stereotyping the work4 ,under the direction of the ,executive ,committee of the ,board1 the translation has been diligently compared throughout with the original ,latin and ,french1 and various corrections have been made to convey the meaning of the author more distinctly and accurately4 ,this laborious duty has been performed by a member of the ,publishing ,committee4 ,the intrinsic excellence of the work1 taken in connection with the attractive style1 and comparative cheapness1 of the present edition1 induces the ,committee to hope1 that it may be widely circulated and carefully studied1 both by the clergy and laymen of the ,presbyterian ,church4 ,in behalf of the ,executive ,committee1 ,william ,m4 ,engles1 ,,editor4 ,,the ,,translator',s ,,preface4 ,the ,english ,reader is here presented with a translation of one of the principal theological productions of the sixteenth century4 ,few persons1 into whose hands this translation is likely to fall1 will require to be informed that the ,author of the original work was one of an illustrious triumvirate1 who acted a most conspicuous part in what has been generally and justly denominated ,,the ,,reformation4 ,of that important revolution in ecclesiastical affairs1 so necessary to the interests of true religion1 and productive of such immense advantages even to civil society1 ,,luther1 ,,zuingle1 and ,,calvin1 were honoured1 by the providence of ,god1 to be the most highly distinguished instruments4 ,it is no degradation to the memory of the many other ornaments of that age1 to consider them as brilliant satellites in the firmament of the ,church1 revolving round these primary luminaries1 to whom they were indebted for much of that lustre which they diffused over the earth2 while they were all together revolving around one and the same common centre1 though1 it must be confessed1 with considerable varieties of approximation1 velocity1 and obliquity in their courses2 yet all deriving more or less copious communications of light from the great ,sun of the moral system1 ,,the ,,true ,,light ,,of ,,the ,,world4 ,differing in the powers of their minds1 as well as in the temperament of their bodily constitutions1 placed in different circumstances1 and called to act in different scenes1 these leading ,reformers1 though engaged in the same common cause1 displayed their characteristic and peculiar excellences2 which1 it is no disparagement of that cause to admit1 were likewise accompanied by peculiar failings4 ,it is not the design of this preface to portray and discriminate their respective characters4 ,they alike devoted their lives and labours to rescue ,christianity from the absurdities1 superstitions1 and vices by which it had been so deplorably deformed1 mutilated1 and obscured1 and to recall the attention of mankind from the doubtful traditions of men to the unerring word of ,god4 ,but while they were all distinguished ,reformers1 ,calvin has been generally acknowledged to have been the most eminent theologian of the three4 ,such was the superiority of the talents and attainments of ,calvin to those of most other great men1 that the strictest truth is in danger of being taken for exaggeration4 ,it is impossible for any candid and intelligent person to have even a slight acquaintance with his writings1 without admiring his various knowledge1 extensive learning1 profound penetration1 solid judgment1 acute reasoning1 pure morality1 and fervent piety4 ,his ,,commentaries on the ,scriptures have been celebrated for a juster method of exposition than had been exhibited by any preceding writer4 ,above a hundred years after his death1 ,poole1 the author of the ,synopsis1 in the preface to that valuable work1 says1 8,calvin's ,commentaries abound in solid discussions of theological subjects1 and practical improvements of them4 ,subsequent writers have borrowed most of their materials from ,calvin1 and his interpretations adorn the books even of those who repay the obligation by reproaching their master40 ,and nothing can more satisfactorily evince the high estimation to which they are still entitled from the biblical student1 than the following testimony1 given1 after the lapse of another century1 by the late learned ,bishop ,horsley3 8,i hold the memory of ,calvin in high veneration3 his works have a place in my library2 and in the study of the ,holy ,scriptures1 he is one of the commentators whom ,i frequently consult40 ,but perhaps1 of all the writings of ,calvin1 none has excited so much attention as his ,,institutes ,,of ,,the ,,christian ,,religion4 ,his original design in commencing this work is stated by himself1 in the beginning of his dedication1 to have been to supply his countrymen1 the ,french1 with an elementary compendium for their instruction in the principles of true religion4 ,but we learn from ,beza that1 by the time of its completion1 existing circumstances furnished the ,author with an additional motive for sending it into the world1 during his residence at ,basil1 whither he had retired to avoid the persecution which was then raging in ,france against all the dissentients from the ,church of ,rome4 ,francis the ,first1 king of ,france1 courted the friendship of the ,protestant princes of ,germany2 and knowing their detestation of the cruelties which he employed against his subjects of the reformed religion1 he endeavoured to excuse his conduct by alleging that he caused none to be put to death except some few fanatics2 who1 so far from taking the word of ,god as the rule of their faith1 gave themselves up to the impulses of their disordered imaginations1 and even openly avowed a contempt of magistrates and sovereign princes4 ,unable to bear such foul aspersions of his brethren1 ,calvin determined on the immediate publication of this treatise1 which he thought would serve as an answer to the calumnies circulated by the enemies of the truth1 and as an apology for his pious and persecuted countrymen4 ,the ,dedication to ,francis is one of the most masterly compositions of modern times4 ,the purity1 elegance1 and energy of style2 the bold1 yet respectful1 freedom of address2 the firm attachment to the ,divine word2 the ,christian fortitude in the midst of persecution2 the triumphant refutation of the calumnies of detractors2 with other qualities which distinguish this celebrated remonstrance1 will surely permit no reader of taste or piety to withhold his concurrence from the general admiration which it has received4 ,the ,author composed this treatise in ,latin and ,french1 and though1 at its first appearance1 it was little more than an outline of what it afterwards became1 it was received with uncommon approbation1 and a second edition of it was soon required4 ,how many editions it passed through during his life1 it is difficult1 if not impossible1 now to ascertain2 but it obtained a very extensive circulation1 and was reprinted several times1 and every time was further improved and enlarged by him1 till1 in the year #aeei1 twentythree years after the first impression1 he put the finishing hand to his work1 and published it in ,latin and ,french1 with his last corrections and additions4 ,the circulation which it enjoyed was not confined to persons capable of reading it in the languages in which it was written4 ,it was translated into ,high ,dutch1 ,low ,dutch1 ,italian1 and ,spanish4 ,soon after the publication of the ,author's last edition1 it was translated from the ,latin into ,english4 ,in this language it appears to have reached six editions in the life of the ,translator4 ,a reflection on the small number of persons who may be supposed to have had inclination and ability to read such a book at that period1 compared with the number of readers in the present age1 may excite some wonder that there should have been a demand for so many editions4 ,but no surprise at this circumstance will be felt by any person acquainted with the high estimation in which the works of the ,author were held by the venerable ,reformers of the ,church of ,england1 and their immediate successors1 as well as by the great majority of religious people in this country4 ,this is not a question of opinion1 but an undeniable fact4 ,dr4 ,heylin1 the admirer and biographer of ,archbishop ,laud1 speaking of the early part of the seventeenth century1 says1 that ,calvin's 8,book of ,institutes was1 for the most part1 the foundation on which the young divines of those times did build their studies40 ,the great ,dr4 ,saunderson1 who was chaplain to ,king ,charles ,i41 and1 after the restoration of ,charles ,,ii41 was created ,bishop of ,lincoln1 says1 8,when ,i began to set myself to the study of divinity as my proper business1 ,calvin's ,institutions were recommended to me1 as they were generally to all young scholars in those times1 as the best and perfectest system of divinity1 and the fittest to be laid as a groundwork in the study of this profession4 ,and1 indeed1 my expectation was not at all deceived in the reading of those ,institutions407#a7 ,the great changes which have taken place in our language render it difficult to form a correct opinion of the merits of ,mr4 ,norton's translation1 which was first published about two hundred and fifty years ago4 ,it must give rather a favourable idea of its execution1 that it was carefully revised by the ,rev4 ,david ,whitehead1 a man of learning and piety1 who1 in the reign of ,henry ,,viii41 was nominated by ,archbishop ,cranmer to a bishopric in ,ireland1 and1 soon after the accession of ,queen ,elizabeth1 was solicited by that ,princess to fill the metropolitan see of ,canterbury1 but declined the preferment4 ,but1 whatever were the merits or defects of that translation at its first appearance1 it has long been too antiquated1 uncouth1 and obscure1 to convey any just idea of the original work1 and abounds with passages which1 to the modern ,english reader1 cannot but be altogether unintelligible4 ,the intrinsic excellence of the book1 its importance in the history of theological controversy1 the celebrity of the ,author1 the application of his name to designate the leading principles of the system he maintained1 and the frequent collision of sentiment respecting various parts of that system1 combine with other considerations to render it a matter of wonder1 that it has not long ago been given to the ,english public in a new dress4 ,the importance of it has also been much increased by the recent controversy respecting ,calvinism1 commenced by ,dr4 ,tomline1 the present ,bishop of ,lincoln1 in which such direct and copious reference has been made to the writings of this ,reformer1 and especially to his ,,christian ,,institutes4 ,these circumstances and considerations have led to the present translation and publication1 which1 from the very respectable encouragement it has received1 the ,translator trusts will be regarded as an acceptable service to the religious public4 ,among the different methods of translation which have been recommended1 he has adopted that which appeared to him best fitted to the present undertaking4 ,a servile adherence to the letter of the original1 the style of which is so very remote from the ,english idiom1 he thought would convey a very inadequate representation of the work2 such extreme fidelity1 to use an expression of ,cowper's1 being seldom successful1 even in a faithful transmission of the precise sentiments of the author to the mind of the reader4 ,a mere attention to the ideas and sentiments of the original1 to the neglect of its style and manner1 would expose the ,translator of a treatise of this nature to no small danger of misrepresenting the meaning of the ,author1 by too frequent and unnecessary deviations from his language4 ,he has1 therefore1 aimed at a medium between servility and looseness1 and endeavoured to follow the style of the original as far as the respective idioms of the ,latin and ,english would admit4 ,after the greater part of the work had been translated1 he had the happiness to meet with an edition in ,french of which he has availed himself in translating the remainder1 and in the revision of what he had translated before4 ,every person1 who understands any two languages1 will be aware that the ambiguity of one will sometimes be explained by the precision of another2 and1 notwithstanding the acknowledged superiority of the ,latin to the ,french in most of the qualities which constitute the excellence of a language1 the case of the article is not the only one in which ,calvin's ,french elucidates his ,latin4 ,the scriptural quotations which occur in the work1 the ,translator has given1 generally1 in the words of our common ,english version2 sometimes according to the readings in the margin of that version2 and1 in a few instances1 he has literally translated the version adopted by the ,author1 where the context required his peculiar reading to be preserved4 ,almost all the writers of that age1 writing chiefly in a dead language1 were accustomed to speak of their adversaries in language which the polished manners of the modern times have discarded1 and which would now be deemed illiberal and scurrilous4 ,where these cases occur1 the ,translator has not thought himself bound to a literal rendering of every word1 or at liberty to refine them entirely away1 but has adopted such expressions as he apprehends will give a faithful representation of the spirit of the ,author to modern readers4 ,intending this work as a complete system of theology1 the ,author has made it the repository of his sentiments on all points of faith and practice4 ,the whole being distributed into four parts1 in conformity to the ,apostles' ,creed1 and this plan being very different from that of most other bodies of divinity1 the ,translator has borrowed from the ,latin edition of ,amsterdam a very perspicuous general syllabus1 which will give the reader a clear view of the original design and plan of the treatise4 ,he would not be understood to represent these ,institutes as a perfect summary of ,christian doctrines and morals1 or to profess an unqualified approbation of all the sentiments they contain4 ,this is a homage to which no uninspired writings can ever be entitled4 ,but the simplicity of the method2 the freedom from the barbarous terms1 captious questions1 minute distinctions1 and intricate subtilties of many other ,divines2 the clearness and closeness of argument2 the complete refutation of the advocates of the ,romish ,church1 sometimes by obvious conclusions from their professed principles1 sometimes by clear proofs of the absurdities they involve2 the intimate knowledge of ecclesiastical history2 the intimate acquaintance with former theological controversies2 the perspicuity of scriptural interpretation2 and the uniform spirit of genuine piety1 which pervade the book1 cannot escape the observation of any judicious reader4 ,it has been advised by some persons that the translation should be accompanied by a few notes1 to elucidate and enforce some passages1 and to correct others2 but1 on all the consideration which the ,translator has been able to give to this subject1 he has thought it would be best to content himself with the humble office of placing the sentiments of ,calvin before the reader1 with all the fidelity in his power1 without any addition or limitation4 ,he hopes that the present publication will serve the cause of true religion1 and that the reputation of the work itself will sustain no diminution from the form in which it now appears4 ,,london1 ,may #ab1 #ahac4 ,,the ,,author',s ,,preface ,,to ,,an ,,edition ,,published ,,in ,,the ,,year #aeei1 ,,with ,,his ,,last ,,corrections ,,and ,,additions4 ,in the first edition of this work1 not expecting that success which the ,lord1 in his infinite goodness1 hath given1 ,i handled the subject for the most part in a superficial manner1 as is usual in small treatises4 ,but when ,i understood that it had obtained from almost all pious persons such a favourable acceptance as ,i never could have presumed to wish1 much less to hope2 while ,i was conscious of receiving far more attention than ,i had deserved1 ,i thought it would evince great ingratitude1 if ,i did not endeavour at least1 according to my humble ability1 to make some suitable return for the attentions paid to me--attentions of themselves calculated to stimulate my industry4 ,nor did ,i attempt this only in the second edition2 but in every succeeding one the work has been improved by some further enlargements4 ,but though ,i repented not the labour then devoted to it1 yet ,i never satisfied myself1 till it was arranged in the order in which it is now published2 and ,i trust ,i have here presented to my readers what their judgments will unite in approving4 ,of my diligent application to the accomplishment of this service for the ,church of ,god1 ,i can produce abundant proof4 ,for1 last winter1 when ,i thought that a quartan ague would speedily terminate in my death1 the more my disorder increased1 the less ,i spared myself1 till ,i had finished this book1 to leave it behind me1 as some grateful return to such kind solicitations of the religious public4 ,indeed1 ,i would rather it had been done sooner2 but it is soon enough1 if well enough4 ,i shall think it has appeared at the proper time1 when ,i shall find it to have been more beneficial than before to the ,church of ,god4 ,this is my only wish4 ,i should indeed be ill requited for my labour1 if ,i did not content myself with the approbation of ,god alone1 despising equally the foolish and perverse judgments of ignorant men1 and the calumnies and detractions of the wicked4 ,for though ,god hath wholly devoted my mind to study the enlargement of his kingdom1 and the promotion of general usefulness2 and ,i have the testimony of my own conscience1 of angels1 and of ,god himself1 that1 since ,i undertook the office of a teacher in the ,church1 ,i have had no other object in view than to profit the ,church by maintaining the pure doctrine of godliness2 yet ,i suppose there is no man more slandered or calumniated than myself4 ,when this ,preface was actually in the press1 ,i had certain information1 that at ,augsburg1 where the ,states of the ,empire were assembled1 a report had been circulated of my defection to popery1 and received with unbecoming eagerness in the courts of the princes4 ,this is the gratitude of those who cannot be unacquainted with the numerous proofs of my constancy1 which not only refute such a foul calumny1 but1 with all equitable and humane judges1 ought to preserve me from it4 ,but the devil1 with all his host1 is deceived1 if he think to overwhelm me with vile falsehoods1 or to render me more timid1 indolent1 or dilatory1 by such indignities4 ,for ,i trust that ,god1 in his infinite goodness1 will enable me to persevere with patient constancy in the career of his holy calling2 of which ,i afford my pious readers a fresh proof in this edition4 ,now1 my design in this work has been to prepare and qualify students of theology for the reading of the divine word1 that they may have an easy introduction to it1 and be enabled to proceed in it without any obstruction4 ,for ,i think ,i have given such a comprehensive summary1 and orderly arrangement of all the branches of religion1 that1 with proper attention1 no person will find any difficulty in determining what ought to be the principal objects of his research in the ,scripture1 and to what end he ought to refer any thing it contains4 ,this way1 therefore1 being prepared1 if ,i should hereafter publish any expositions of the ,scripture1 ,i shall have no need to introduce long discussions respecting doctrines1 or digressions on common topics1 and therefore shall always compress them within a narrow compass4 ,this will relieve the pious reader from great trouble and tediousness1 provided he come previously furnished with the necessary information1 by a knowledge of the present work4 ,but as the reason of this design is very evident in my numerous ,commentaries1 ,i would rather have it known from the fact itself1 than from my declaration4 ,farewell1 friendly reader2 and if you receive any benefit from my labours1 let me have the assistance of your prayers with ,god our ,father4 ,,geneva1 #ast ,august1 #aeei4 ,,dedication4 ,to ,his ,most ,christian ,majesty1 ,,francis1 ,king of the ,french1 and his ,sovereign1 ,john ,calvin wisheth peace and salvation in ,christ4 ,when ,i began this work1 ,sire1 nothing was further from my thoughts than writing a book which would afterwards be presented to your ,majesty4 ,my intention was only to lay down some elementary principles1 by which inquirers on the subject of religion might be instructed in the nature of true piety4 ,and this labour ,i undertook chiefly for my countrymen1 the ,french1 of whom ,i apprehended multitudes to be hungering and thirsting after ,christ1 but saw very few possessing any real knowledge of him4 ,that this was my design1 the book itself proves by its simple method and unadorned composition4 ,but when ,i perceived that the fury of certain wicked men in your kingdom had grown to such a height1 as to leave no room in the land for sound doctrine1 ,i thought ,i should be usefully employed1 if in the same work ,i delivered my instructions to them1 and exhibited my confession to you1 that you may know the nature of that doctrine1 which is the object of such unbounded rage to those madmen who are now disturbing the country with fire and sword4 ,for ,i shall not be afraid to acknowledge1 that this treatise contains a summary of that very doctrine1 which1 according to their clamours1 deserves to be punished with imprisonment1 banishment1 proscription1 and flames1 and to be exterminated from the face of the earth4 ,i well know with what atrocious insinuations your ears have been filled by them1 in order to render our cause most odious in your esteem2 but your clemency should lead you to consider that1 if accusation be accounted a sufficient evidence of guilt1 there will be an end of all innocence in words and actions4 ,if any one1 indeed1 with a view to bring an odium upon the doctrine which ,i am endeavouring to defend1 should allege that it has long ago been condemned by the general consent1 and suppressed by many judicial decisions1 this will be only equivalent to saying1 that it has been sometimes violently rejected through the influence and power of its adversaries1 and sometimes insidiously and fraudulently oppressed by falsehoods1 artifices1 and calumnies4 ,violence is displayed1 when sanguinary sentences are passed against it without the cause being heard2 and fraud1 when it is unjustly accused of sedition and mischief4 ,lest any one should suppose that these our complaints are unfounded1 you yourself1 ,sire1 can bear witness of the false calumnies with which you hear it daily traduced2 that its only tendency is to wrest the sceptres of kings out of their hands1 to overturn all the tribunals and judicial proceedings1 to subvert all order and governments1 to disturb the peace and tranquillity of the people1 to abrogate all laws1 to scatter all properties and possessions1 and1 in a word1 to involve every thing in total confusion4 ,and yet you hear the smallest portion of what is alleged against it2 for such horrible things are circulated amongst the vulgar1 that1 if they were true1 the whole world would justly pronounce it and its abettors worthy of a thousand fires and gibbets4 ,who1 then1 will wonder at its becoming the object of public odium1 where credit is given to such most iniquitous accusations8 ,this is the cause of the general consent and conspiracy to condemn us and our doctrine4 ,hurried away with this impulse1 those who sit in judgment pronounce for sentences the prejudices they brought from home with them2 and think their duty fully discharged if they condemn none to be punished but such as are convicted by their own confession1 or by sufficient proofs4 ,convicted of what crime8 ,of this condemned doctrine1 they say4 ,but with what justice is it condemned8 ,now1 the ground of defence was not to abjure the doctrine itself1 but to maintain its truth4 ,on this subject1 however1 not a word is allowed to be uttered4 ,wherefore ,i beseech you1 ,sire1--and surely it is not an unreasonable request1--to take upon yourself the entire cognizance of this cause1 which has hitherto been confusedly and carelessly agitated1 without any order of law1 and with outrageous passion rather than judicial gravity4 ,think not that ,i am now meditating my own individual defence1 in order to effect a safe return to my native country2 for1 though ,i feel the affection which every man ought to feel for it1 yet1 under the existing circumstances1 ,i regret not my removal from it4 ,but ,i plead the cause of all the godly1 and consequently of ,christ himself1 which1 having been in these times persecuted and trampled on in all ways in your kingdom1 now lies in a most deplorable state2 and this indeed rather through the tyranny of certain ,pharisees1 than with your knowledge4 ,how this comes to pass is foreign to my present purpose to say2 but it certainly lies in a most afflicted state4 ,for the ungodly have gone to such lengths1 that the truth of ,christ1 if not vanquished1 dissipated1 and entirely destroyed1 is buried1 as it were1 in ignoble obscurity1 while the poor1 despised church is either destroyed by cruel massacres1 or driven away into banishment1 or menaced and terrified into total silence4 ,and still they continue their wonted madness and ferocity1 pushing violently against the wall already bent1 and finishing the ruin they have begun4 ,in the mean time1 no one comes forward to plead the cause against such furies4 ,if there be any persons desirous of appearing most favourable to the truth1 they only venture an opinion1 that forgiveness should be extended to the error and imprudence of ignorant people4 ,for this is the language of these moderate men1 calling that error and imprudence which they know to be the certain truth of ,god1 and those ignorant people1 whose understanding they perceive not to have been so despicable to ,christ1 but that he has favoured them with the mysteries of his heavenly wisdom4 ,thus all are ashamed of the ,gospel4 ,but it shall be yours1 ,sire1 not to turn away your ears or thoughts from so just a defence1 especially in a cause of such importance as the maintenance of ,god's glory unimpaired in the world1 the preservation of the honour of divine truth1 and the continuance of the kingdom of ,christ uninjured among us4 ,this is a cause worthy of your attention1 worthy of your cognizance1 worthy of your throne4 ,this consideration constitutes true royalty1 to acknowledge yourself in the government of your kingdom to be the minister of ,god4 ,for where the glory of ,god is not made the end of the government1 it is not a legitimate sovereignty1 but a usurpation4 ,and he is deceived who expects lasting prosperity in that kingdom which is not ruled by the sceptre of ,god1 that is1 his holy word2 for that heavenly oracle cannot fail1 which declares that 8where there is no vision1 the people perish407#b7 ,nor should you be seduced from this pursuit by a contempt of our meanness4 ,we are fully conscious to ourselves how very mean and abject we are1 being miserable sinners before ,god1 and accounted most despicable by men2 being 7if you please7 the refuse of the world1 deserving of the vilest appellations that can be found2 so that nothing remains for us to glory in before ,god1 but his mercy alone1 by which1 without any merit of ours1 we have been admitted to the hope of eternal salvation1 and before men nothing but our weakness1 the slightest confession of which is esteemed by them as the greatest disgrace4 ,but our doctrine must stand1 exalted above all the glory1 and invincible by all the power of the world2 because it is not ours1 but the doctrine of the living ,god1 and of his ,christ1 whom the ,father hath constituted ,king1 that he may have dominion from sea to sea1 and from the river even to the ends of the earth1 and that he may rule in such a manner1 that the whole earth1 with its strength of iron and with its splendour of gold and silver1 smitten by the rod of his mouth1 may be broken to pieces like a potter's vessel27#c7 for thus do the prophets foretell the magnificence of his kingdom4 ,our adversaries reply1 that our pleading the word of ,god is a false pretence1 and that we are nefarious corrupters of it4 ,but that this is not only a malicious calumny1 but egregious impudence1 by reading our confession1 you will1 in your wisdom1 be able to judge4 ,yet something further is necessary to be said1 to excite your attention1 or at least to prepare your mind for this perusal4 ,paul's direction1 that every prophecy be framed 8according to the analogy of faith107#d7 has fixed an invariable standard by which all interpretation of ,scripture ought to be tried4 ,if our principles be examined by this rule of faith1 the victory is ours4 ,for what is more consistent with faith than to acknowledge ourselves naked of all virtue1 that we may be clothed by ,god2 empty of all good1 that we may be filled by him2 slaves to sin1 that we may be liberated by him2 blind1 that we may be enlightened by him2 lame1 that we may be guided2 weak1 that we may be supported by him2 to divest ourselves of all ground of glorying1 that he alone may be eminently glorious1 and that we may glory in him8 ,when we advance these and similar sentiments1 they interrupt us with complaints that this is the way to overturn1 ,i know not what blind light of nature1 pretended preparations1 free will1 and works meritorious of eternal salvation1 together with all their supererogations2 because they cannot bear that the praise and glory of all goodness1 strength1 righteousness1 and wisdom1 should remain entirely with ,god4 ,but we read of none being reproved for having drawn too freely from the fountain of living waters2 on the contrary1 they are severely upbraided who have 8hewed them out cisterns1 broken cisterns1 that can hold no water407#e7 ,again1 what is more consistent with faith1 than to assure ourselves of ,god being a propitious ,father1 where ,christ is acknowledged as a brother and ,mediator8 than securely to expect all prosperity and happiness from ,him1 whose unspeakable love towards us went so far1 that 8he spared not his own ,son1 but delivered him up for us807#f7 than to rest in the certain expectation of salvation and eternal life1 when we reflect upon the ,father's gift of ,christ1 in whom such treasures are hidden8 ,here they oppose us1 and complain that this certainty of confidence is chargeable with arrogance and presumption4 ,but as we ought to presume nothing of ourselves1 so we should presume every thing of ,god2 nor are we divested of vain glory for any other reason than that we may learn to glory in the ,lord4 ,what shall ,i say more8 ,review1 ,sire1 all the parts of our cause1 and consider us worse than the most abandoned of mankind1 unless you clearly discover that we thus 8both labour and suffer reproach1 because we trust in the living ,god107#g7 because we believe that 8this is life eternal1 to know the only true ,god1 and ,jesus ,christ whom he hath sent407#h7 ,for this hope some of us are bound in chains1 others are lashed with scourges1 others are carried about as laughingstocks1 others are outlawed1 others are cruelly tortured1 others escape by flight2 but we are all reduced to extreme perplexities1 execrated with dreadful curses1 cruelly slandered1 and treated with the greatest indignities4 ,now1 look at our adversaries1 7,i speak of the order of priests1 at whose will and directions others carry on these hostilities against us17 and consider a little with me by what principles they are actuated4 ,the true religion1 which is taught in the ,scriptures1 and ought to be universally maintained1 they readily permit both themselves and others to be ignorant of1 and to treat with neglect and contempt4 ,they think it unimportant what any one holds or denies concerning ,god and ,christ1 provided he submits his mind with an implicit faith 7as they call it7 to the judgment of the ,church4 ,nor are they much affected1 if the glory of ,god happens to be violated with open blasphemies1 provided no one lift a finger against the primacy of the ,apostolic ,see1 and the authority of their holy ,mother ,church4 ,why1 therefore1 do they contend with such extreme bitterness and cruelty for the mass1 purgatory1 pilgrimages1 and similar trifles1 and deny that any piety can be maintained without a most explicit faith1 so to speak1 in these things2 whereas they prove none of them from the ,word of ,god8 ,why1 but because their belly is their god1 their kitchen is their religion2 deprived of which they consider themselves no longer as ,christians1 or even as men4 ,for though some feast themselves in splendour1 and others subsist on slender fare1 yet all live on the same pot1 which1 without this fuel1 would not only cool1 but completely freeze4 ,every one of them1 therefore1 who is most solicitous for his belly1 is found to be a most strenuous champion for their faith4 ,indeed1 they universally exert themselves for the preservation of their kingdom1 and the repletion of their bellies2 but not one of them discovers the least indication of sincere zeal4 ,nor do their attacks on our doctrine cease here2 they urge every topic of accusation and abuse to render it an object of hatred or suspicion4 ,they call it novel1 and of recent origin1--they cavil at it as doubtful and uncertain1--they inquire by what miracles it is confirmed1--they ask whether it is right for it to be received contrary to the consent of so many holy fathers1 and the custom of the highest antiquity1--they urge us to confess that it is schismatical in stirring up opposition against the ,church1 or that the ,church was wholly extinct for many ages1 during which no such thing was known4--,lastly1 they say all arguments are unnecessary2 for that its nature may be determined by its fruits1 since it has produced such a multitude of sects1 so many factious tumults1 and such great licentiousness of vices4 ,it is indeed very easy for them to insult a deserted cause with the credulous and ignorant multitude2 but1 if we had also the liberty of speaking in our turn1 this acrimony1 which they now discover in violently foaming against us with equal licentiousness and impunity1 would presently cool4 ,in the first place1 their calling it novel is highly injurious to ,god1 whose holy word deserves not to be accused of novelty4 ,i have no doubt of its being new to them1 to whom ,jesus ,christ and the ,gospel are equally new4 ,but those who know the antiquity of this preaching of ,paul1 8that ,jesus ,christ died for our sins1 and rose again for our justification107#i7 will find no novelty among us4 ,that it has long been concealed1 buried1 and unknown1 is the crime of human impiety4 ,now that the goodness of ,god has restored it to us1 it ought at least to be allowed its just claim of antiquity4 ,from the same source of ignorance springs the notion of its being doubtful and uncertain4 ,this is the very thing which the ,lord complains of by his prophet2 that 8the ox knoweth his owner1 and the ass his master's crib107#aj7 but that his people know not him4 ,but however they may laugh at its uncertainty1 if they were called to seal their own doctrine with their blood and lives1 it would appear how much they value it4 ,very different is our confidence1 which dreads neither the terrors of death1 nor even the tribunal of ,god4 ,their requiring miracles of us is altogether unreasonable2 for we forge no new ,gospel1 but retain the very same whose truth was confirmed by all the miracles ever wrought by ,christ and the apostles4 ,but they have this peculiar advantage above us1 that they can confirm their faith by continual miracles even to this day4 ,but the truth is1 they allege miracles which are calculated to unsettle a mind otherwise well established1 they are so frivolous and ridiculous1 or vain and false4 ,nor1 if they were ever so preternatural1 ought they to have any weight in opposition to the truth of ,god1 since the name of ,god ought to be sanctified in all places and at all times1 whether by miraculous events1 or by the common order of nature4 ,this fallacy might perhaps be more specious1 if the ,scripture did not apprize us of the legitimate end and use of miracles4 ,for ,mark informs us1 that the miracles which followed the preaching of the apostles were wrought in confirmation7#aa7 of it1 and ,luke tells us1 that7#ab7 8the ,lord gave testimony to the word of his grace10 when 8signs and wonders0 were 8done by the hands0 of the apostles4 ,very similar to which is the assertion of the apostle1 that 8salvation was confirmed0 by the preaching of the ,gospel1 8,god also bearing witness with signs1 and wonders1 and divers miracles407#ac7 ,but those things which we are told were seals of the ,gospel1 shall we pervert to undermine the faith of the ,gospel8 ,those things which were designed to be testimonials of the truth1 shall we accommodate to the confirmation of falsehood8 ,it is right1 therefore1 that the doctrine1 which1 according to the evangelist1 claims the first attention1 be examined and tried in the first place2 and if it be approved1 then it ought to derive confirmation from miracles4 ,but it is the characteristic of sound doctrine1 given by ,christ1 that it tends to promote1 not the glory of men1 but the glory of ,god47#ad7 ,christ having laid down this proof of a doctrine1 it is wrong to esteem those as miracles which are directed to any other end than the glorification of the name of ,god alone4 ,and we should remember that ,satan has his wonders1 which1 though they are juggling tricks rather than real miracles1 are such as to delude the ignorant and inexperienced4 ,magicians and enchanters have always been famous for miracles2 idolatry has been supported by astonishing miracles2 and yet we admit them not as proofs of the superstition of magicians or idolaters4 ,with this engine also the simplicity of the vulgar was anciently assailed by the ,donatists1 who abounded in miracles4 ,we therefore give the same answer now to our adversaries as ,augustine7#ae7 gave to the ,donatists1 that our ,lord hath cautioned us against these miraclemongers by his prediction1 that there should arise false prophets1 who1 by various signs and lying wonders1 8should deceive 7if possible7 the very elect407#af7 ,and ,paul has told us1 that the kingdom of ,antichrist would be 8with all power1 and signs1 and lying wonders407#ag7 ,but these miracles 7they say7 are wrought1 not by idols1 or sorcerers1 or false prophets1 but by saints2 as if we were ignorant1 that it is a stratagem of ,satan to 8transform0 himself 8into an angel of light407#ah7 ,at the tomb of ,jeremiah17#ai7 who was buried in ,egypt1 the ,egyptians formerly offered sacrifices and other divine honours4 ,was not this abusing ,god's holy prophet to the purposes of idolatry8 ,yet they supposed this veneration of his sepulchre to be rewarded with a cure for the bite of serpents4 ,what shall we say1 but that it has been1 and ever will be1 the most righteous vengeance of ,god to 8send those who receive not the love of the truth strong delusions1 that they should believe a lie087#bj7 ,we are by no means without miracles1 and such as are certain1 and not liable to cavils4 ,but those under which they shelter themselves are mere illusions of ,satan1 seducing the people from the true worship of ,god to vanity4 ,another calumny is their charging us with opposition to the fathers1--,i mean the writers of the earlier and purer ages1--as if those writers were abettors of their impiety2 whereas1 if the contest were to be terminated by this authority1 the victory in most parts of the controversy--to speak in the most modest terms--would be on our side4 ,but though the writings of those fathers contain many wise and excellent things1 yet in some respects they have suffered the common fate of mankind2 these very dutiful children reverence only their errors and mistakes1 but their excellences they either overlook1 or conceal1 or corrupt2 so that it may be truly said to be their only study to collect dross from the midst of gold4 ,then they overwhelm us with senseless clamours1 as despisers and enemies of the fathers4 ,but we do not hold them in such contempt1 but that1 if it were consistent with my present design1 ,i could easily support by their suffrages most of the sentiments that we now maintain4 ,but while we make use of their writings1 we always remember that 8all things are ours10 to serve us1 not to have dominion over us1 and that 8we are ,christ's07#ba7 alone1 and owe him universal obedience4 ,he who neglects this distinction will have nothing decided in religion2 since those holy men were ignorant of many things1 frequently at variance with each other1 and sometimes even inconsistent with themselves4 ,there is great reason1 they say1 for the admonition of ,solomon1 8not to transgress or remove the ancient landmarks1 which our fathers have set407#bb7 ,but the same rule is not applicable to the bounding of fields1 and to the obedience of faith1 which ought to be ready to 8forget her own people and her father's house407#bc7 ,but if they are so fond of allegorizing1 why do they not explain the apostles1 rather than any others1 to be those fathers1 whose appointed landmarks it is so unlawful to remove8 ,for this is the interpretation of ,jerome1 whose works they have received into their canons4 ,but if they insist on preserving the landmarks of those whom they understand to be intended1 why do they at pleasure so freely transgress them themselves8 ,there were two fathers17#bd7 of whom one said1 that our ,god neither eats nor drinks1 and therefore needs neither cups nor dishes2 the other1 that sacred things require no gold1 and that gold is no recommendation of that which is not purchased with gold4 ,this landmark therefore is transgressed by those who in sacred things are so much delighted with gold1 silver1 ivory1 marble1 jewels1 and silks1 and suppose that ,god is not rightly worshipped1 unless all things abound in exquisite splendour1 or rather extravagant profusion4 ,there was a father7#be7 who said he freely partook of flesh on a day when others abstained from it1 because he was a ,christian4 ,they transgress the landmarks therefore when they curse the soul that tastes flesh in ,lent4 ,there were two fathers17#bf7 of whom one said1 that a monk who labours not with his hands is on a level with a cheat or a robber2 and the other1 that it is unlawful for monks to live on what is not their own1 notwithstanding their assiduity in contemplations1 studies1 and prayers2 and they have transgressed this landmark by placing the idle and distended carcasses of monks in cells and brothels1 to be pampered on the substance of others4 ,there was a father7#bg7 who said1 that to see a painted image of ,christ1 or of any saint1 in the temples of ,christians1 is a dreadful abomination4 ,nor was this merely the sentence of an individual2 it was also decreed by an ecclesiastical council1 that the object of worship should not be painted on the walls4 ,they are far from confining themselves within these landmarks1 for every corner is filled with images4 ,another father7#bh7 has advised that1 after having discharged the office of humanity towards the dead by the rites of sepulture1 we should leave them to their repose4 ,they break through these landmarks by inculcating a constant solicitude for the dead4 ,there was one of the fathers7#bi7 who asserted that the substance of bread and wine in the eucharist ceases not1 but remains1 just as the substance of the human nature remains in the ,lord ,christ united with the divine4 ,they transgress this landmark therefore by pretending that1 on the words of the ,lord being recited1 the substance of bread and wine ceases1 and is transubstantiated into his body and blood4 ,there were fathers7#cj7 who1 while they exhibited to the universal ,church only one eucharist1 and forbade all scandalous and immoral persons to approach it1 at the same time severely censured all who1 when present1 did not partake of it4 ,how far have they removed these landmarks1 when they fill not only the churches1 but even private houses1 with their masses1 admit all who choose to be spectators of them1 and every one the more readily in proportion to the magnitude of his contribution1 however chargeable with impurity and wickedness6 ,they invite none to faith in ,christ and a faithful participation of the sacraments2 but rather for purposes of gain bring forward their own work instead of the grace and merit of ,christ4 ,there were two fathers17#ca7 of whom one contended that the use of ,christ's sacred supper should be wholly forbidden to those who1 content with partaking of one kind1 abstained from the other2 the other strenuously maintained that ,christian people ought not to be refused the blood of their ,lord1 for the confession of whom they are required to shed their own4 ,these landmarks also they have removed1 in appointing1 by an inviolable law1 that very thing which the former punished with excommunication1 and the latter gave a powerful reason for disapproving4 ,there was a father7#cb7 who asserted the temerity of deciding on either side of an obscure subject1 without clear and evident testimonies of ,scripture4 ,this landmark they forgot when they made so many constitutions1 canons1 and judicial determinations1 without any authority from the word of ,god4 ,there was a father7#cc7 who upbraided ,montanus with having1 among other heresies1 been the first imposer of laws for the observance of fasts4 ,they have gone far beyond this landmark also1 in establishing fasts by the strictest laws4 ,there was a father7#cd7 who denied that marriage ought to be forbidden to the ministers of the ,church1 and pronounced cohabitation with a wife to be real chastity2 and there were fathers who assented to his judgment4 ,they have transgressed these landmarks by enjoining on their priests the strictest celibacy4 ,there was a father who thought that attention should be paid to ,christ only1 of whom it is said1 8,hear ye him10 and that no regard should be had to what others before us have either said or done1 only to what has been commanded by ,christ1 who is preminent over all4 ,this landmark they neither prescribe to themselves1 nor permit to be observed by others1 when they set up over themselves and others any masters rather than ,christ4 ,there was a father7#ce7 who contended that the ,church ought not to take the precedence of ,christ1 because his judgment is always according to truth2 but ecclesiastical judges1 like other men1 may generally be deceived4 ,breaking down this landmark also1 they scruple not to assert1 that all the authority of the ,scripture depends on the decision of the ,church4 ,all the fathers1 with one heart and voice1 have declared it execrable and detestable for the holy word of ,god to be contaminated with the subtleties of sophists1 and perplexed by the wrangles of logicians4 ,do they confine themselves within these landmarks1 when the whole business of their lives is to involve the simplicity of the ,scripture in endless controversies1 and worse than sophistical wrangles8 so that if the fathers were now restored to life1 and heard this art of wrangling1 which they call speculative divinity1 they would not suspect the dispute to have the least reference to ,god4 ,but if ,i would enumerate all the instances in which the authority of the fathers is insolently rejected by those who would be thought their dutiful children1 my address would exceed all reasonable bounds4 ,months and years would be insufficient for me4 ,and yet such is their consummate and incorrigible impudence1 they dare to censure us for presuming to transgress the ancient landmarks4 ,nor can they gain any advantage against us by their argument from custom2 for1 if we were compelled to submit to custom1 we should have to complain of the greatest injustice4 ,indeed1 if the judgments of men were correct1 custom should be sought among the good4 ,but the fact is often very different4 ,what appears to be practised by many soon obtains the force of a custom4 ,and human affairs have scarcely ever been in so good a state as for the majority to be pleased with things of real excellence4 ,from the private vices of multitudes1 therefore1 has arisen public error1 or rather a common agreement of vices1 which these good men would now have to be received as law4 ,it is evident to all who can see1 that the world is inundated with more than an ocean of evils1 that it is overrun with numerous destructive pests1 that every thing is fast verging to ruin1 so that we must altogether despair of human affairs1 or vigorously and even violently oppose such immense evils4 ,and the remedy is rejected for no other reason1 but because we have been accustomed to the evils so long4 ,but let public error be tolerated in human society2 in the kingdom of ,god nothing but his eternal truth should be heard and regarded1 which no succession of years1 no custom1 no confederacy1 can circumscribe4 ,thus ,isaiah once taught the chosen people of ,god3 8,say ye not1 ,a confederacy1 to all to whom this people shall say1 ,a confederacy20 that is1 that they should not unite in the wicked consent of the people2 8nor fear their fear1 nor be afraid10 but rather 8sanctify the ,lord of hosts10 that he might 8be their fear and their dread407#cf7,now1 therefore1 let them1 if they please1 object against us past ages and present examples2 if we 8sanctify the ,lord of hosts10 we shall not be much afraid4 ,for1 whether many ages agree in similar impiety1 he is mighty to take vengeance on the third and fourth generation2 or whether the whole world combine in the same iniquity1 he has given an example of the fatal end of those who sin with a multitude1 by destroying all men with a deluge1 and preserving ,noah and his small family1 in order that his individual faith might condemn the whole world4 ,lastly1 a corrupt custom is nothing but an epidemical pestilence1 which is equally fatal to its objects1 though they fall with a multitude4 ,besides1 they ought to consider a remark1 somewhere made by ,cyprian17#cg7 that persons who sin through ignorance1 though they cannot be wholly exculpated1 may yet be considered in some degree excusable2 but those who obstinately reject the truth offered by the ,divine goodness1 are without any excuse at all4 ,nor are we so embarrassed by their dilemma as to be obliged to confess1 either that the ,church was for some time extinct1 or that we have now a controversy with the ,church4 ,the ,church of ,christ has lived1 and will continue to live1 as long as ,christ shall reign at the right hand of the ,father1 by whose hand she is sustained1 by whose protection she is defended1 by whose power she is preserved in safety4 ,for he will undoubtedly perform what he once promised1 to be with his people 8even to the end of the world407#ch7 ,we have no quarrel against the ,church1 for with one consent we unite with all the company of the faithful in worshipping and adoring the one ,god and ,christ the ,lord1 as he has been adored by all the pious in all ages4 ,but our opponents deviate widely from the truth when they acknowledge no ,church but what is visible to the corporeal eye1 and endeavour to circumscribe it by those limits within which it is far from being included4 ,our controversy turns on the two following points3--first1 they contend that the form of the ,church is always apparent and visible2 secondly1 they place that form in the see of the ,roman ,church and her order of prelates4 ,we assert1 on the contrary1 first1 that the ,church may exist without any visible form2 secondly1 that its form is not contained in that external splendour which they foolishly admire1 but is distinguished by a very different criterion1 viz4 the pure preaching of ,god's word1 and the legitimate administration of the sacraments4 ,they are not satisfied unless the ,church can always be pointed out with the finger4 ,but how often among the ,jewish people was it so disorganized1 as to have no visible form left8 ,what splendid form do we suppose could be seen1 when ,elias deplored his being left alone87#ci7 ,how long1 after the coming of ,christ1 did it remain without any external form8 ,how often1 since that time1 have wars1 seditions1 and heresies1 oppressed and totally obscured it8 ,if they had lived at that period1 would they have believed that any ,church existed8 ,yet ,elias was informed that there were 8left seven thousand0 who had 8not bowed the knee to ,baal40 ,nor should we entertain any doubt of ,christ's having always reigned on earth ever since his ascension to heaven4 ,but if the pious at such periods had sought for any form evident to their senses1 must not their hearts have been quite discouraged8 ,indeed it was already considered by ,hilary in his day as a grievous error1 that people were absorbed in foolish admiration of the episcopal dignity1 and did not perceive the dreadful mischiefs concealed under that disguise4 ,for this is his language37#dj7 8,one thing ,i advise you--beware of ,antichrist1 for you have an improper attachment to walls2 your veneration for the ,church of ,god is misplaced on houses and buildings2 you wrongly introduce under them the name of peace4 ,is there any doubt that they will be seats of ,antichrist8 ,i think mountains1 woods1 and lakes1 prisons and whirlpools1 less dangerous2 for these were the scenes of retirement or banishment in which the prophets prophesied40 ,but what excites the veneration of the multitude in the present day for their horned bishops1 but the supposition that those are the holy prelates of religion whom they see presiding over great cities8 ,away1 then1 with such stupid admiration4 ,let us rather leave it to the ,lord1 since he alone 8knoweth them that are his107#da7 sometimes to remove from human observation all external knowledge of his ,church4 ,i admit this to be a dreadful judgment of ,god on the earth2 but if it be deserved by the impiety of men1 why do we attempt to resist the righteous vengeance of ,god8 ,thus the ,lord punished the ingratitude of men in former ages2 for1 in consequence of their resistance to his truth1 and extinction of the light he had given them1 he permitted them to be blinded by sense1 deluded by absurd falsehoods1 and immerged in profound darkness1 so that there was no appearance of the true ,church left2 yet1 at the same time1 in the midst of darkness and errors1 he preserved his scattered and concealed people from total destruction4 ,nor is this to be wondered at2 for he knew how to save in all the confusion of ,babylon1 and the flame of the fiery furnace4 ,but how dangerous it is to estimate the form of the ,church by ,i know not what vain pomp1 which they contend for2 ,i shall rather briefly suggest than state at large1 lest ,i should protract this discourse to an excessive length4 ,the ,pope1 they say1 who holds the ,apostolic see1 and the bishops anointed and consecrated by him1 provided they are equipped with mitres and crosiers1 represent the ,church1 and ought to be considered as the ,church4 ,therefore they cannot err4 ,how is this8--,because they are pastors of the ,church1 and consecrated to the ,lord4 ,and did not the pastoral character belong to ,aaron1 and the other rulers of ,israel8 ,yet ,aaron and his sons1 after their designation to the priesthood1 fell into error when they made the golden calf47#db7 ,according to this mode of reasoning1 why should not the four hundred prophets1 who lied to ,ahab1 have represented the ,church87#dc7 ,but the ,church remained on the side of ,micaiah1 solitary and despised as he was1 and out of his mouth proceeded the truth4 ,did not those prophets exhibit both the name and appearance of the ,church1 who with united violence rose up against ,jeremiah1 and threatened and boasted1 8the law shall not perish from the priest1 nor counsel from the wise1 nor the word from the prophet087#dd7 ,jeremiah is sent singly against the whole multitude of prophets1 with a denunciation from the ,lord1 that the 8law shall perish from the priest1 counsel from the wise1 and the word from the prophet407#de7 ,and was there not the like external respectability in the council convened by the chief priests1 scribes1 and ,pharisees1 to consult about putting ,christ to death87#df7 ,now1 let them go and adhere to the external appearance1 and thereby make ,christ and all the prophets schismatics1 and1 on the other hand1 make the ministers of ,satan instruments of the ,holy ,spirit4 ,but if they speak their real sentiments1 let them answer me sincerely1 what nation or place they consider as the seat of the ,church1 from the time when1 by a decree of the council of ,basil1 ,eugenius was deposed and degraded from the pontificate1 and ,amadeus substituted in his place4 ,they cannot deny that the council1 as far as relates to external forms1 was a lawful one1 and summoned not only by one pope1 but by two4 ,there ,eugenius was pronounced guilty of schism1 rebellion1 and obstinacy1 together with all the host of cardinals and bishops who had joined him in attempting a dissolution of the council4 ,yet afterwards1 assisted by the favour of princes1 he regained the quiet possession of his former dignity4 ,that election of ,amadeus1 though formally made by the authority of a general and holy synod1 vanished into smoke2 and he was appeased with a cardinal's hat1 like a barking dog with a morsel4 ,from the bosom of those heretics and rebels have proceeded all the popes1 cardinals1 bishops1 abbots1 and priests1 ever since4 ,here they must stop4 ,for to which party will they give the title of the ,church8 ,will they deny that this was a general council1 which wanted nothing to complete its external majesty1 being solemnly convened by two papal bulls1 consecrated by a presiding legate of the ,roman see1 and well regulated in every point of order1 and invariably preserving the same dignity to the last8 ,will they acknowledge ,eugenius to be a schismatic1 with all his adherents1 by whom they have all been consecrated8 ,either1 therefore1 let them give a different definition of the form of the ,church1 or1 whatever be their number1 we shall account them all schismatics1 as having been knowingly and voluntarily ordained by heretics4 ,but if it had never been ascertained before1 that the ,church is not confined to external pomps1 they would themselves afford us abundant proof of it1 who have so long superciliously exhibited themselves to the world under the title of the ,church1 though they were at the same time the deadly plagues of it4 ,i speak not of their morals1 and those tragical exploits with which all their lives abound1 since they profess themselves to be ,pharisees1 who are to be heard and not imitated4 ,i refer to the very doctrine itself1 on which they found their claim to be considered as the ,church4 ,if you devote a portion of your leisure1 ,sire1 to the perusal of our writings1 you will clearly discover that doctrine to be a fatal pestilence of souls1 the firebrand1 ruin1 and destruction of the ,church4 ,finally1 they betray great want of candour1 by invidiously repeating what great commotions1 tumults1 and contentions1 have attended the preaching of our doctrine1 and what effects it produces in many persons4 ,for it is unfair to charge it with those evils which ought to be attributed to the malice of ,satan4 ,it is the native property of the ,divine word1 never to make its appearance without disturbing ,satan1 and rousing his opposition4 ,this is the most certain and unequivocal criterion by which it is distinguished from false doctrines1 which are easily broached when they are heard with general attention1 and received with applauses by the world4 ,thus1 in some ages1 when all things were immerged in profound darkness1 the prince of this world amused and diverted himself with the generality of mankind1 and1 like another ,sardanapalus1 gave himself up to his ease and pleasures in perfect peace2 for what would he do but amuse and divert himself1 in the quiet and undisturbed possession of his kingdom8 ,but when the light shining from above dissipated a portion of his darkness--when that ,mighty ,one alarmed and assaulted his kingdom--then he began to shake off his wonted torpor1 and to hurry on his armour4 ,first1 indeed1 he stirred up the power of men to suppress the truth by violence at its first appearance2 and when this proved ineffectual1 he had recourse to subtlety4 ,he made the ,catabaptists1 and other infamous characters1 the instruments of exciting dissensions and doctrinal controversies1 with a view to obscure and finally to extinguish it4 ,and now he continues to attack it in both ways2 for he endeavours to root up this genuine seed by means of human force1 and at the same time tries every effort to choke it with his tares1 that it may not grow and produce fruit4 ,but all his attempts will be vain1 if we attend to the admonitions of the ,lord1 who hath long ago made us acquainted with his devices1 that we might not be caught by him unawares1 and has armed us with sufficient means of defence against all his assaults4 ,but to charge the word of ,god with the odium of seditions1 excited against it by wicked and rebellious men1 or of sects raised by impostors1--is not this extreme malignity8 ,yet it is not without example in former times4 ,elias was asked whether it was not he 8that troubled ,israel407#dg7 ,christ was represented by the ,jews as guilty of sedition47#dh7 ,the apostles were accused of stirring up popular commotions47#di7 ,wherein does this differ from the conduct of those who1 at the present day1 impute to us all the disturbances1 tumults1 and contentions1 that break out against us8 ,but the proper answer to such accusations has been taught us by ,elias1 that the dissemination of errors and the raising of tumults is not chargeable on us1 but on those who are resisting the power of ,god4 ,but as this one reply is sufficient to repress their temerity1 so1 on the other hand1 we must meet the weakness of some persons1 who are frequently disturbed with such offences1 and become unsettled and wavering in their minds4 ,now1 that they may not stumble and fall amidst this agitation and perplexity1 let them know that the apostles in their day experienced the same things that now befall us4 ,there were 8unlearned and unstable0 men1 ,peter says1 who 8wrested0 the inspired writings of ,paul 8to their own destruction407#ej7 ,there were despisers of ,god1 who1 when they heard that 8where sin abounded grace did much more abound10 immediately concluded1 ,let us 8continue in sin1 that grace may abound40 ,when they heard that the faithful were 8not under the law10 they immediately croaked1 8,we will sin1 because we are not under the law1 but under grace407#ea7 ,there were some who accused him as an encourager of sin4 ,many false apostles crept in1 to destroy the churches he had raised4 8,some preached0 the gospel 8of envy and strife1 not in sincerity10 maliciously 8supposing to add affliction to his bonds407#eb7 ,in some places the ,gospel was attended with little benefit4 8,all were seeking their own1 not the things of ,jesus ,christ407#ec7 ,others returned 8like dogs to their vomit1 and like swine to their wallowing in the mire407#ed7 ,many perverted the liberty of the spirit into the licentiousness of the flesh4 ,many insinuated themselves as brethren1 who afterwards brought the pious into dangers4 ,various contentions were excited among the brethren themselves4 ,what was to be done by the apostles in such circumstances8 ,should they not have dissembled for a time1 or rather have rejected and deserted that ,gospel which appeared to be the nursery of so many disputes1 the cause of so many dangers1 the occasion of so many offences8 ,but in such difficulties as these1 their minds were relieved by this reflection1 that ,christ is the 8stone of stumbling and rock of offence107#ee7 8set for the fall and rising again of many1 and for a sign which shall be spoken against207#ef7 and armed with this confidence1 they proceeded boldly through all the dangers of tumults and offences4 ,the same consideration should support us1 since ,paul declares it to be the perpetual character of the ,gospel1 that it is 8a savour of death unto death in them that perish107#eg7 although it was rather given us to be the 8savour of life unto life10 and 8the power of ,god to0 the 8salvation0 of the faithful27#eh7 which we also should certainly experience it to be1 if we did not corrupt this eminent gift of ,god by our ingratitude1 and pervert to our destruction what ought to be a principal instrument of our salvation4 ,but ,i return to you1 ,sire4 ,let not your ,majesty be at all moved by those groundless accusations with which our adversaries endeavour to terrify you2 as that the sole tendency and design of this new ,gospel--for so they call it--is to furnish a pretext for seditions1 and to gain impunity for all crimes4 8,for ,god is not the author of confusion1 but of peace207#ei7 nor is 8the ,son of ,god10 who came to 8destroy the works of the devil1 the minister of sin407#fj7 ,and it is unjust to charge us with such motives and designs1 of which we have never given cause for the least suspicion4 ,is it probable that we are meditating the subversion of kingdoms8--we1 who were never heard to utter a factious word1 whose lives were ever known to be peaceable and honest while we lived under your government1 and who1 even now in our exile1 cease not to pray for all prosperity to attend yourself and your kingdom6 ,is it probable that we are seeking an unlimited license to commit crimes with impunity8 in whose conduct1 though many things may be blamed1 yet there is nothing worthy of such severe reproach6 ,nor have we1 by ,divine ,grace1 profited so little in the ,gospel1 but that our life may be an example to our detractors of chastity1 liberality1 mercy1 temperance1 patience1 modesty1 and every other virtue4 ,it is an undeniable fact1 that we sincerely fear and worship ,god1 whose name we desire to be sanctified both by our life and by our death2 and envy itself is constrained to bear testimony to the innocence and civil integrity of some of us1 who have suffered the punishment of death for that very thing which ought to be accounted their highest praise4 ,but if the ,gospel be made a pretext for tumults1 which has not yet happened in your kingdom2 if any persons make the liberty of divine grace an excuse for the licentiousness of their vices1 of whom ,i have known many1--there are laws and legal penalties1 by which they may be punished according to their deserts2 only let not the ,gospel of ,god be reproached for the crimes of wicked men4 ,you have now1 ,sire1 the virulent iniquity of our calumniators laid before you in a sufficient number of instances1 that you may not receive their accusations with too credulous an ear4--,i fear ,i have gone too much into the detail1 as this preface already approaches the size of a full apology2 whereas ,i intended it not to contain our defence1 but only to prepare your mind to attend to the pleading of our cause2 for1 though you are now averse and alienated from us1 and even inflamed against us1 we despair not of regaining your favour1 if you will only once read with calmness and composure this our confession1 which we intend as our defence before your ,majesty4 ,but1 on the contrary1 if your ears are so preoccupied with the whispers of the malevolent1 as to leave no opportunity for the accused to speak for themselves1 and if those outrageous furies1 with your connivance1 continue to persecute with imprisonments1 scourges1 tortures1 confiscations1 and flames1 we shall indeed1 like sheep destined to the slaughter1 be reduced to the greatest extremities4 ,yet shall we in patience possess our souls1 and wait for the mighty hand of the ,lord1 which undoubtedly will in time appear1 and show itself armed for the deliverance of the poor from their affliction1 and for the punishment of their despisers1 who now exult in such perfect security4 ,may the ,lord1 the ,king of kings1 establish your throne with righteousness1 and your kingdom with equity4 ,,basil1 #ast ,august1 #aecf4 ,,general ,,syllabus4 ,the design of the ,author in these ,christian ,institutes is twofold1 relating1 ,first1 to the knowledge of ,god1 as the way to attain a blessed immortality2 and1 in connection with and subservience to this1 ,secondly1 to the knowledge of ourselves4 ,in the prosecution of this design1 he strictly follows the method of the ,apostles' ,creed1 as being most familiar to all ,christians4 ,for as the ,creed consists of four parts1 the first relating to ,god the ,father1 the second to the ,son1 the third to the ,holy ,spirit1 the fourth to the ,church2 so the ,author distributes the whole of this work into ,four ,books1 corresponding respectively to the four parts of the ,creed2 as will clearly appear from the following detail3-- ,i4 ,the first article of the ,creed relates to ,god the ,father1 and to the creation1 conservation1 and government of all things1 which are included in his omnipotence4 ,so the first book is on the knowledge of ,god1 considered as the ,creator1 ,preserver1 and ,governor of the universe at large1 and of every thing contained in it4 ,it shows both the nature and tendency of the true knowledge of the ,creator--that this is not learned in the schools1 but that every man from his birth is selftaught it--,yet that the depravity of men is so great as to corrupt and extinguish this knowledge1 partly by ignorance1 partly by wickedness2 so that it neither leads him to glorify ,god as he ought1 nor conducts him to the attainment of happiness--,and though this internal knowledge is assisted by all the creatures around1 which serve as a mirror to display the ,divine perfections1 yet that man does not profit by it--,therefore1 that to those1 whom it is ,god's will to bring to an intimate and saving knowledge of himself1 he gives his written word2 which introduces observations on the sacred ,scripture--,that he has therein revealed himself2 that not the ,father only1 but the ,father1 ,son1 and ,holy ,spirit1 united1 is the ,creator of heaven and earth2 whom neither the knowledge innate by nature1 nor the very beautiful mirror displayed to us in the world1 can1 in consequence of our depravity1 teach us to know so as to glorify him4 ,this gives occasion for treating of the revelation of ,god in the ,scripture1 of the unity of the ,divine ,essence1 and the trinity of ,persons4--,to prevent man from attributing to ,god the blame of his own voluntary blindness1 the ,author shows the state of man at his creation1 and treats of the image of ,god1 freewill1 and the primitive integrity of nature4--,having finished the subject of creation1 he proceeds to the conservation and government of all things1 concluding the first book with a full discussion of the doctrine of divine providence4 ,,ii4 ,but since man is fallen by sin from the state in which he was created1 it is necessary to come to ,christ4 ,therefore it follows in the ,creed1 8,and in ,jesus ,christ1 his only ,son our ,lord10 c4 ,so in the second book of the ,institutes our ,author treats of the knowledge of ,god as the ,redeemer in ,christ2 and having shown the fall of man1 leads him to ,christ the ,mediator4 ,here he states the doctrine of original sin--that man possesses no inherent strength to enable him to deliver himself from sin and the impending curse1 but that1 on the contrary1 nothing can proceed from him1 antecedently to reconciliation and renovation1 but what is deserving of condemnation--,therefore1 that1 man being utterly lost in himself1 and incapable of conceiving even a good thought by which he may restore himself1 or perform actions acceptable to ,god1 he must seek redemption out of himself1 in ,christ--,that the ,law was given for this purpose1 not to confine its observers to itself1 but to conduct them to ,christ2 which gives occasion to introduce an exposition of the ,moral ,law--,that he was known1 as the ,author of salvation1 to the ,jews under the ,law1 but more fully under the ,gospel1 in which he is manifested to the world4--,hence follows the doctrine of the similarity and difference of the ,old and ,new ,testament1 of the ,law and ,gospel4--,it is next stated1 that1 in order to the complete accomplishment of salvation1 it was necessary for the eternal ,son of ,god to become man1 and that he actually assumed a real human nature3--it is also shown how these two natures constitute one person--,that the office of ,christ1 appointed for the acquisition and application of complete salvation by his merit and efficacy1 is sacerdotal1 regal1 and prophetical4--,next follows the manner in which ,christ executed his office1 or actually performed the part of a ,mediator1 being an exposition of the ,articles respecting his death1 resurrection1 and ascension to heaven4--,lastly1 the ,author shows the truth and propriety of affirming that ,christ merited the grace of ,god and salvation for us4 ,,iii4 ,as long as ,christ is separate from us1 he profits us nothing4 ,hence the necessity of our being ingrafted into him1 as branches into a vine4 ,therefore the doctrine concerning ,christ is followed1 in the third part of the ,creed1 by this clause1 8,i believe in the ,holy ,spirit10 as being the bond of union between us and ,christ4 ,so in the third book our ,author treats of the ,holy ,spirit1 who unites us to ,christ--and consequently of faith1 by which we embrace ,christ1 with his twofold benefit1 free righteousness1 which he imputes to us1 and regeneration1 which he commences within us1 by bestowing repentance upon us4--,and to show that we have not the least room to glory in such faith as is unconnected with the pursuit of repentance1 before proceeding to the full discussion of justification1 he treats at large of repentance and the continual exercise of it1 which ,christ1 apprehended by faith1 produces in us by his ,spirit4--,he next fully discusses the first and chief benefit of ,christ when united to us by the ,holy ,spirit1 that is1 justification--and then treats of prayer1 which resembles the hand that actually receives those blessings to be enjoyed1 which faith knows1 from the word of promise1 to be laid up with ,god for our use4--,but as all men are not united to ,christ1 the sole ,author of salvation1 by the ,holy ,spirit1 who creates and preserves faith in us1 he treats of ,god's eternal election2 which is the cause that we1 in whom he foresaw no good but what he intended freely to bestow1 have been favoured with the gift of ,christ1 and united to ,god by the effectual call of the ,gospel4--,lastly1 he treats of complete regeneration1 and the fruition of happiness2 that is1 the final resurrection1 towards which our eyes must be directed1 since in this world the felicity of the pious1 in respect of enjoyment1 is only begun4 ,,iv4 ,but as the ,holy ,spirit does not unite all men to ,christ1 or make them partakers of faith1 and on those to whom he imparts it he does not ordinarily bestow it without means1 but employs for this purpose the preaching of the ,gospel and the use of the sacraments1 with the administration of all discipline1 therefore it follows in the ,creed1 8,i believe in the ,holy ,catholic ,church10 whom1 though involved in eternal death1 yet1 in pursuance of the gratuitous election1 ,god has freely reconciled to himself in ,christ1 and made partakers of the ,holy ,spirit1 that1 being ingrafted into ,christ1 they may have communion with him as their head1 whence flows a perpetual remission of sins1 and a full restoration to eternal life4 ,so in the fourth book our ,author treats of the ,church--then of the means used by the ,holy ,spirit in effectually calling from spiritual death1 and preserving the church--the word and sacraments--baptism and the ,lord's supper--which are as it were ,christ's regal sceptre1 by which he commences his spiritual reign in the ,church by the energy of his ,spirit1 and carries it forwards from day to day during the present life1 after the close of which he perfects it without those means4 ,and as political institutions are the asylums of the ,church in this life1 though civil government is distinct from the spiritual kingdom of ,christ1 our ,author instructs us respecting it as a signal blessing of ,god1 which the ,church ought to acknowledge with gratitude of heart1 till we are called out of this transitory state to the heavenly inheritance1 where ,god will be all in all4 ,this is the plan of the ,institutes1 which may be comprised in the following brief summary3-- ,man1 created originally upright1 being afterwards ruined1 not partially1 but totally1 finds salvation out of himself1 wholly in ,christ2 to whom being united by the ,holy ,spirit1 freely bestowed1 without any regard of future works1 he enjoys in him a twofold benefit1 the perfect imputation of righteousness1 which attends him to the grave1 and the commencement of sanctification1 which he daily increases1 till at length he completes it at the day of regeneration or resurrection of the body1 so that in eternal life and the heavenly inheritance his praises are celebrated for such stupendous mercy4 ,,book ,i4 ,,on ,,the ,,knowledge ,,of ,,god ,,the ,,creator4 ,argument4 ,the first book treats of the knowledge of ,god the ,creator2 but1 this being chiefly manifested in the creation of man1 man also is made the subject of discussion4 ,thus the principal topics of the whole treatise are two--the knowledge of ,god1 and the knowledge of man4 ,in the first chapter1 they are considered together2 in the following chapters1 separately2 yet some things are introduced1 which may be referred to either or both4 ,what respects the ,scripture and images may belong to the knowledge of ,god2 what respects the formation of the world1 the holy angels1 and the devils1 to the knowledge of man2 and what respects the manner in which ,god governs the world1 to both4 ,on the first of these topics1 the knowledge of ,god1 this book shows1 ,first1 ,what kind of knowledge ,god himself requires--,chap4 ,,ii4 ,secondly1 ,where it must be sought--,chap4 ,,iii4,,ix41 as follows3 #a4 ,not in man2 because1 though the human mind is naturally endued with it1 yet it is extinguished1 partly by ignorance1 partly by wickedness--,chap4 ,,iii4 ,,iv4 #b4 ,nor in the structure of the world2 because1 though it shines there with the brightest evidence1 testimonies of that kind1 however plain1 are1 through our stupidity1 wholly useless to us--,chap4 ,v4 #c4 ,but in the ,scripture--,chap4 ,,vi4,,ix4 ,thirdly1 ,what kind of a being ,god is--,chap4 ,x4 ,fourthly1 ,the impiety of ascribing to ,god a visible form1 with observations on the adoration and origin of images--,chap4 ,,xi4 ,fifthly1 ,the reasonableness that ,god alone should be supremely worshipped--,chap4 ,,xii4 ,lastly1 ,the unity of the ,divine ,essence1 and the distinction of three ,persons--,chap4 ,,xiii4 ,on the other of these topics1 the knowledge of man1 it contains1 ,first1 ,a dissertation on the creation of the world1 and on the good and evil angels1 all which relate to man--,chap4 ,,xiv4 ,secondly1 ,proceeding to man himself1 an examination of his nature and powers--,chap4 ,,xv4 ,but1 in order to a clearer illustration of the knowledge of ,god and man1 the three remaining chapters treat of the government of all human actions and of the whole world1 in opposition to fortune and fate1 stating the pure doctrine1 and showing its use2 and conclude with proving that1 though ,god uses the agency of the wicked1 he is pure from all pollution1 and chargeable with no blame4 ,chapter ,i4 ,the ,connection ,between ,the ,knowledge ,of ,god ,and ,the ,knowledge ,of ,ourselves4 ,true and substantial wisdom principally consists of two parts1 the knowledge of ,god1 and the knowledge of ourselves4 ,but1 while these two branches of knowledge are so intimately connected1 which of them precedes and produces the other1 is not easy to discover4 ,for1 in the first place1 no man can take a survey of himself but he must immediately turn to the contemplation of ,god1 in whom he 8lives and moves207#fa7 since it is evident that the talents which we possess are not from ourselves1 and that our very existence is nothing but a subsistence in ,god alone4 ,these bounties1 distilling to us by drops from heaven1 form1 as it were1 so many streams conducting us to the fountainhead4 ,our poverty conduces to a clearer display of the infinite fulness of ,god4 ,especially1 the miserable ruin1 into which we have been plunged by the defection of the first man1 compels us to raise our eyes towards heaven1 not only as hungry and famished1 to seek thence a supply for our wants1 but1 aroused with fear1 to learn humility4 ,for1 since man is subject to a world of miseries1 and has been spoiled of his divine array1 this melancholy exposure discovers an immense mass of deformity3 every one1 therefore1 must be so impressed with a consciousness of his own infelicity1 as to arrive at some knowledge of ,god4 ,thus a sense of our ignorance1 vanity1 poverty1 infirmity1 depravity1 and corruption1 leads us to perceive and acknowledge that in the ,lord alone are to be found true wisdom1 solid strength1 perfect goodness1 and unspotted righteousness2 and so1 by our imperfections1 we are excited to a consideration of the perfections of ,god4 ,nor can we really aspire toward him1 till we have begun to be displeased with ourselves4 ,for who would not gladly rest satisfied with himself8 where is the man not actually absorbed in selfcomplacency1 while he remains unacquainted with his true situation1 or content with his own endowments1 and ignorant or forgetful of his own misery8 ,the knowledge of ourselves1 therefore1 is not only an incitement to seek after ,god1 but likewise a considerable assistance towards finding him4 ,,ii4 ,on the other hand1 it is plain that no man can arrive at the true knowledge of himself1 without having first contemplated the divine character1 and then descended to the consideration of his own4 ,for1 such is the native pride of us all1 we invariably esteem ourselves righteous1 innocent1 wise1 and holy1 till we are convinced1 by clear proofs1 of our unrighteousness1 turpitude1 folly1 and impurity4 ,but we are never thus convinced1 while we confine our attention to ourselves1 and regard not the ,lord1 who is the only standard by which this judgment ought to be formed4 ,because1 from our natural proneness to hypocrisy1 any vain appearance of righteousness abundantly contents us instead of the reality2 and1 every thing within and around us being exceedingly defiled1 we are delighted with what is least so1 as extremely pure1 while we confine our reflections within the limits of human corruption4 ,so the eye1 accustomed to see nothing but black1 judges that to be very white1 which is but whitish1 or perhaps brown4 ,indeed1 the senses of our bodies may assist us in discovering how grossly we err in estimating the powers of the soul4 ,for if at noonday we look either on the ground1 or at any surrounding objects1 we conclude our vision to be very strong and piercing2 but when we raise our eyes and steadily look at the sun1 they are at once dazzled and confounded with such a blaze of brightness1 and we are constrained to confess1 that our sight1 so piercing in viewing terrestrial things1 when directed to the sun1 is dimness itself4 ,thus also it happens in the consideration of our spiritual endowments4 ,for as long as our views are bounded by the earth1 perfectly content with our own righteousness1 wisdom1 and strength1 we fondly flatter ourselves1 and fancy we are little less than demigods4 ,but1 if we once elevate our thoughts to ,god1 and consider his nature1 and the consummate perfection of his righteousness1 wisdom1 and strength1 to which we ought to be conformed1--what before charmed us in ourselves under the false pretext of righteousness1 will soon be loathed as the greatest iniquity2 what strangely deceived us under the title of wisdom1 will be despised as extreme folly2 and what wore the appearance of strength1 will be proved to be most wretched impotence4 ,so very remote from the divine purity is what seems in us the highest perfection4 ,,iii4 ,hence that horror and amazement with which the ,scripture always represents the saints to have been impressed and disturbed1 on every discovery of the presence of ,god4 ,for when we see those1 who before his appearance stood secure and firm1 so astonished and affrighted at the manifestation of his glory1 as to faint and almost expire through fear1--we must infer that man is never sufficiently affected with a knowledge of his own meanness1 till he has compared himself with the ,divine ,majesty4 ,of this consternation we have frequent examples in the ,judges and ,prophets2 so that it was a common expression among the ,lord's people--8,we shall die1 because we have seen ,god407#fb7 ,therefore the history of ,job1 to humble men with a consciousness of their pollution1 impotence1 and folly1 derives its principal argument from a description of the ,divine purity1 power1 and wisdom4 ,and not without reason4 ,for we see how ,abraham1 the nearer he approached to behold the glory of the ,lord1 the more fully acknowledged himself to be but 8dust and ashes207#fc7 and how ,elias7#fd7 could not bear his approach without covering his face1 his appearance is so formidable4 ,and what can man do1 all vile and corrupt1 when fear constrains even the cherubim themselves to veil their faces8 ,this is what the prophet ,isaiah speaks of--8the moon shall be confounded1 and the sun ashamed1 when the ,lord of hosts shall reign307#fe7 that is1 when he shall make a fuller and nearer exhibition of his splendour1 it shall eclipse the splendour of the brightest object besides4 ,but1 though the knowledge of ,god and the knowledge of ourselves be intimately connected1 the proper order of instruction requires us first to treat of the former1 and then to proceed to the discussion of the latter4 ,chapter ,,ii4 ,the ,nature ,and ,tendency ,of ,the ,knowledge ,of ,god4 ,by the knowledge of ,god1 ,i intend not merely a notion that there is such a ,being1 but also an acquaintance with whatever we ought to know concerning ,him1 conducing to his glory and our benefit4 ,for we cannot with propriety say1 there is any knowledge of ,god where there is no religion or piety4 ,i have no reference here to that species of knowledge by which men1 lost and condemned in themselves1 apprehend ,god the ,redeemer in ,christ the ,mediator2 but only to that first and simple knowledge1 to which the genuine order of nature would lead us1 if ,adam had retained his innocence4 ,for though1 in the present ruined state of human nature1 no man will ever perceive ,god to be a ,father1 or the ,author of salvation1 or in any respect propitious1 but as pacified by the mediation of ,christ2 yet it is one thing to understand1 that ,god our ,maker supports us by his power1 governs us by his providence1 nourishes us by his goodness1 and follows us with blessings of every kind1 and another to embrace the grace of reconciliation proposed to us in ,christ4 ,therefore1 since ,god is first manifested1 both in the structure of the world and in the general tenor of ,scripture1 simply as the ,creator1 and afterwards reveals himself in the person of ,christ as a ,redeemer1 hence arises a twofold knowledge of him2 of which the former is first to be considered1 and the other will follow in its proper place4 ,for though our mind cannot conceive of ,god1 without ascribing some worship to him1 it will not be sufficient merely to apprehend that he is the only proper object of universal worship and adoration1 unless we are also persuaded that he is the fountain of all good1 and seek for none but in him4 ,this ,i maintain1 not only because he sustains the universe1 as he once made it1 by his infinite power1 governs it by his wisdom1 preserves it by his goodness1 and especially reigns over the human race in righteousness and judgment1 exercising a merciful forbearance1 and defending them by his protection2 but because there cannot be found the least particle of wisdom1 light1 righteousness1 power1 rectitude1 or sincere truth which does not proceed from him1 and claim him for its author3 we should therefore learn to expect and supplicate all these things from him1 and thankfully to acknowledge what he gives us4 ,for this sense of the divine perfections is calculated to teach us piety1 which produces religion4 ,by piety1 ,i mean a reverence and love of ,god1 arising from a knowledge of his benefits4 ,for1 till men are sensible that they owe every thing to ,god1 that they are supported by his paternal care1 that he is the ,author of all the blessings they enjoy1 and that nothing should be sought independently of him1 they will never voluntarily submit to his authority2 they will never truly and cordially devote themselves to his service1 unless they rely upon him alone for true felicity4 ,,ii4 ,cold and frivolous1 then1 are the speculations of those who employ themselves in disquisitions on the essence of ,god1 when it would be more interesting to us to become acquainted with his character1 and to know what is agreeable to his nature4 ,for what end is answered by professing1 with ,epicurus1 that there is a ,god1 who1 discarding all concern about the world1 indulges himself in perpetual inactivity8 ,what benefit arises from the knowledge of a ,god with whom we have no concern8 ,our knowledge of ,god should rather tend1 first1 to teach us fear and reverence2 and1 secondly1 to instruct us to implore all good at his hand1 and to render him the praise of all that we receive4 ,for how can you entertain a thought of ,god without immediately reflecting1 that1 being a creature of his formation1 you must1 by right of creation1 be subject to his authority8 that you are indebted to him for your life1 and that all your actions should be done with reference to him8 ,if this be true1 it certainly follows that your life is miserably corrupt1 unless it be regulated by a desire of obeying him1 since his will ought to be the rule of our conduct4 ,nor can you have a clear view of him without discovering him to be the fountain and origin of all good4 ,this would produce a desire of union to him1 and confidence in him1 if the human mind were not seduced by its own depravity from the right path of investigation4 ,for1 even at the first1 the pious mind dreams not of any imaginary deity1 but contemplates only the one true ,god2 and1 concerning him1 indulges not the fictions of fancy1 but1 content with believing him to be such as he reveals himself1 uses the most diligent and unremitting caution1 lest it should fall into error by a rash and presumptuous transgression of his will4 ,he who thus knows him1 sensible that all things are subject to his control1 confides in him as his ,guardian and ,protector1 and unreservedly commits himself to his care4 ,assured that he is the author of all blessings1 in distress or want he immediately flies to his protection1 and expects his aid4 ,persuaded of his goodness and mercy1 he relies on him with unlimited confidence1 nor doubts of finding in his clemency a remedy provided for all his evils4 ,knowing him to be his ,lord and ,father1 he concludes that he ought to mark his government in all things1 revere his majesty1 endeavour to promote his glory1 and obey his commands4 ,perceiving him to be a just ,judge1 armed with severity for the punishment of crimes1 he keeps his tribunal always in view1 and is restrained by fear from provoking his wrath4 ,yet he is not so terrified at the apprehension of his justice1 as to wish to evade it1 even if escape were possible2 but loves him as much in punishing the wicked as in blessing the pious1 because he believes it as necessary to his glory to punish the impious and abandoned1 as to reward the righteous with eternal life4 ,besides1 he restrains himself from sin1 not merely from a dread of vengeance1 but because he loves and reveres ,god as his ,father1 honours and worships him as his ,lord1 and1 even though there were no hell1 would shudder at the thought of offending him4 ,see1 then1 the nature of pure and genuine religion4 ,it consists in faith1 united with a serious fear of ,god1 comprehending a voluntary reverence1 and producing legitimate worship agreeable to the injunctions of the law4 ,and this requires to be the more carefully remarked1 because men in general render to ,god a formal worship1 but very few truly reverence him2 while great ostentation in ceremonies is universally displayed1 but sincerity of heart is rarely to be found4 ,chapter ,,iii4 ,the ,human ,mind ,naturally ,endued ,with ,the ,knowledge ,of ,god4 ,we lay it down as a position not to be controverted1 that the human mind1 even by natural instinct1 possesses some sense of a ,deity4 ,for that no man might shelter himself under the pretext of ignorance1 ,god hath given to all some apprehension of his existence17#ff7 the memory of which he frequently and insensibly renews2 so that1 as men universally know that there is a ,god1 and that he is their ,maker1 they must be condemned by their own testimony1 for not having worshipped him and consecrated their lives to his service4 ,if we seek for ignorance of a ,deity1 it is nowhere more likely to be found1 than among tribes the most stupid and furthest from civilization4 ,but1 as the celebrated ,cicero observes1 there is no nation so barbarous1 no race so savage1 as not to be firmly persuaded of the being of a ,god47#fg7 ,even those who in other respects appear to differ but little from brutes1 always retain some sense of religion2 so fully are the minds of men possessed with this common principle1 which is closely interwoven with their original composition4 ,now1 since there has never been a country or family1 from the beginning of the world1 totally destitute of religion1 it is a tacit confession1 that some sense of the ,divinity is inscribed on every heart4 ,of this opinion1 idolatry itself furnishes ample proof4 ,for we know how reluctantly man would degrade himself to exalt other creatures above him4 ,his preference of worshipping a piece of wood or stone1 to being thought to have no god1 evinces the impression of a ,deity on the human mind to be very strong1 the obliteration of which is more difficult than a total change of the natural disposition2 and this is certainly changed1 whenever man leaves his natural pride1 and voluntarily descends to such meannesses under the notion of worshipping ,god4 ,,ii4 ,it is most absurd1 then1 to pretend1 as is asserted by some1 that religion was the contrivance of a few subtle and designing men1 a political machine to confine the simple multitude to their duty1 while those who inculcated the worship of ,god on others1 were themselves far from believing that any god existed4 ,i confess1 indeed1 that artful men have introduced many inventions into religion1 to fill the vulgar with reverence1 and strike them with terror1 in order to obtain the greater command over their minds4 ,but this they never could have accomplished1 if the minds of men had not previously been possessed of a firm persuasion of the existence of ,god1 from which the propensity to religion proceeds4 ,and that they who cunningly imposed on the illiterate1 under the pretext of religion1 were themselves wholly destitute of any knowledge of ,god1 is quite incredible4 ,for though there were some in ancient times1 and many arise in the present age1 who deny the existence of ,god1 yet1 in spite of their reluctance1 they are continually receiving proofs of what they desire to disbelieve4 ,we read of no one guilty of more audacious or unbridled contempt of the ,deity than ,caligula2 yet no man ever trembled with greater distress at any instance of ,divine wrath1 so that he was constrained to dread the ,divinity whom he professed to despise4 ,this you may always see exemplified in persons of similar character4 ,for the most audacious contemners of ,god are most alarmed1 even at the noise of a falling leaf4 ,whence arises this1 but from the vengeance of the ,divine ,majesty1 smiting their consciences the more powerfully in proportion to their efforts to fly from it8 ,they try every refuge to hide themselves from the ,lord's presence1 and to efface it from their minds2 but their attempts to elude it are all in vain4 ,though it may seem to disappear for a moment1 it presently returns with increased violence2 so that1 if they have any remission of the anguish of conscience1 it resembles the sleep of persons intoxicated1 or subject to frenzy1 who enjoy no placid rest while sleeping1 being continually harassed with horrible and tremendous dreams4 ,the impious themselves1 therefore1 exemplify the observation1 that the idea of a ,god is never lost in the human mind4 ,,iii4 ,it will always be evident to persons of correct judgment1 that the idea of a ,deity impressed on the mind of man is indelible4 ,that all have by nature an innate persuasion of the ,divine existence1 a persuasion inseparable from their very constitution1 we have abundant evidence in the contumacy of the wicked1 whose furious struggles to extricate themselves from the fear of ,god are unavailing4 ,though ,diagoras1 and others like him1 turn to ridicule what all ages have believed of religion27#fh7 though ,dionysius scoff at the judgment of ,heaven1--it is but a forced laughter1 for the worm of a guilty conscience torments them within1 worse than if they were seared with hot irons4 ,i agree not with ,cicero1 that errors in process of time become obsolete1 and that religion is increased and ameliorated daily4 ,for the world1 as will shortly be observed1 uses its utmost endeavours to banish all knowledge of ,god1 and tries every method of corrupting his worship4 ,i only maintain1 that while the stupid insensibility which the wicked wish to acquire1 to promote their contempt of ,god1 preys upon their minds1 yet the sense of a ,deity1 which they ardently desire to extinguish1 is still strong1 and frequently discovers itself4 ,whence we infer1 that this is a doctrine1 not first to be learned in the schools1 but which every man from his birth is selftaught1 and which1 though many strain every nerve to banish it from them1 yet nature itself permits none to forget4 ,now1 if the end for which all men are born and live1 be to know ,god1--and unless the knowledge of ,god have reached this point1 it is uncertain and vain1--it is evident1 that all who direct not every thought and action of life to this end1 are degenerated from the law of their creation4 ,of this the heathen philosophers themselves were not ignorant4 ,this was ,plato's meaning1 when he taught that the chief good of the soul consists in similitude to ,god1 when the soul1 having a clear knowledge of him1 is wholly transformed into his likeness47#fi7 ,the reasoning also of ,gryllus1 in ,plutarch1 is very accurate1 when he affirms1 that men entirely destitute of religion1 not only do not excel the brutes1 but are in many respects far more wretched1 being obnoxious to evil under so many forms1 and always dragging on a tumultuous and restless life4 ,the worship of ,god is therefore the only thing which renders men superior to brutes1 and makes them aspire to immortality4 ,chapter ,,iv4 ,this ,knowledge ,extinguished ,or ,corrupted1 ,partly ,by ,ignorance1 ,partly ,by ,wickedness4 ,while experience testifies that the seeds of religion are sown by ,god in every heart1 we scarcely find one man in a hundred who cherishes what he has received1 and not one in whom they grow to maturity1 much less bear fruit in due season4 ,some perhaps grow vain in their own superstitions1 while others revolt from ,god with intentional wickedness2 but all degenerate from the true knowledge of him4 ,the fact is1 that no genuine piety remains in the world4 ,but1 in saying that some fall into superstition through error1 ,i would not insinuate that their ignorance excuses them from guilt2 because their blindness is always connected with pride1 vanity1 and contumacy4 ,pride and vanity are discovered1 when miserable men1 in seeking after ,god1 rise not1 as they ought1 above their own level1 but judge of him according to their carnal stupidity1 and leave the proper path of investigation in pursuit of speculations as vain as they are curious4 ,their conceptions of him are formed1 not according to the representations he gives of himself1 but by the inventions of their own presumptuous imaginations4 ,this gulf being opened1 whatever course they take1 they must be rushing forwards to destruction4 ,none of their subsequent attempts for the worship or service of ,god can be considered as rendered to him2 because they worship not him1 but a figment of their own brains in his stead4 ,this depravity ,paul expressly remarks3 8,professing themselves to be wise1 they became fools407#gj7 ,he had before said1 8they became vain in their imaginations40 ,but lest any should exculpate them1 he adds that they were deservedly blinded1 because1 not content within the bounds of sobriety1 but arrogating to themselves more than was right1 they wilfully darkened1 and even infatuated themselves with pride1 vanity1 and perverseness4 ,whence it follows1 that their folly is inexcusable1 which originates not only in a vain curiosity1 but in false confidence1 and an immoderate desire to exceed the limits of human knowledge4 ,,ii4 ,david's assertion1 that 8the fool hath said in his heart1 ,there is no ,god107#ga7 is primarily1 as we shall soon see in another place1 to be restricted to those who extinguish the light of nature1 and wilfully stupefy themselves4 ,for we see many1 become hardened by bold and habitual transgressions1 striving to banish all remembrance of ,god1 which the instinct of nature is still suggesting to their minds4 ,to render their madness more detestable1 he introduces them as expressly denying the existence of ,god2 not that they deprive him of his being1 but because they rob him of his justice and providence1 shutting him up as an idler in heaven4 ,now1 as nothing would be more inconsistent with ,deity1 than to abandon the government of the world1 leave it to fortune1 and connive at the crimes of men1 that they might wanton with impunity1--whoever extinguishes all fear of the heavenly judgment1 and indulges himself in security1 denies that there is any ,god4 ,after the impious have wilfully shut their own eyes1 it is the righteous vengeance of ,god upon them1 to darken their understandings1 so that1 seeing1 they may not perceive47#gb7 ,david is the best interpreter of his own meaning1 in another place1 where he says1 8,the wicked have no fear of ,god before their eyes207#gc7 and again1 that they encourage themselves in their iniquities with the flattering persuasion that ,god doth not see them47#gd7 ,though they are constrained to acknowledge the existence of ,god1 yet they rob him of his glory1 by detracting from his power4 ,for as ,god1 according to the testimony of ,paul1 8cannot deny himself107#ge7 because he perpetually remains like himself1--those who feign him to be a vain and lifeless image1 are truly said to deny ,god4 ,it must also be remarked1 that1 though they strive against their own natural understanding1 and desire not only to banish him thence1 but even to annihilate him in heaven1 their insensibility can never prevail1 so as to prevent ,god from sometimes recalling them to his tribunal4 ,but as no dread restrains them from violent opposition to the divine will1 it is evident1 as long as they are carried away with such a blind impetuosity1 that they are governed by a brutish forgetfulness of ,god4 ,,iii4 ,thus is overthrown the vain excuse pleaded by many for their superstition2 for they satisfy themselves with any attention to religion1 however preposterous1 not considering that the ,divine ,will is the perpetual rule to which true religion ought to be conformed2 that ,god ever continues like himself2 that he is no spectre or phantasm1 to be metamorphosed according to the fancy of every individual4 ,it is easy to see how superstition mocks ,god with hypocritical services1 while it attempts to please him4 ,for1 embracing only those things which he declares he disregards1 it either contemptuously practises1 or even openly rejects1 what he prescribes and declares to be pleasing in his sight4 ,persons who introduce newlyinvented methods of worshipping ,god1 really worship and adore the creature of their distempered imaginations2 for they would never have dared to trifle in such a manner with ,god1 if they had not first feigned a god conformable to their own false and foolish notions4 ,wherefore the apostle pronounces a vague and unsettled notion concerning the ,deity to be ignorance of ,god4 8,when ye knew not ,god1 7says he17 ye did service unto them which by nature were no gods407#gf7 ,and in another place he speaks of the ,ephesians as having been 8without ,god107#gg7 while they were strangers to a right knowledge of the only true ,god4 ,nor1 in this respect1 is it of much importance1 whether you imagine to yourself one god or more2 for in either case you depart and revolt from the true ,god1 and1 forsaking him1 you have nothing left you but an execrable idol4 ,we must therefore decide1 with ,lactantius1 that there is no legitimate religion unconnected with truth4 ,,iv4 ,another sin is1 that they never think of ,god but against their inclinations1 nor approach him till their reluctance is overcome by constraint2 and then they are influenced1 not by a voluntary fear1 proceeding from reverence of the ,divine ,majesty1 but by a servile and constrained fear1 extorted by the divine judgment1 which they dread because it is inevitable1 at the same time that they hate it4 ,now1 to impiety1 and to this species of it alone1 is applicable that assertion of ,statius1 that fear first made gods in the world47#gh7 ,they1 whose minds are alienated from the righteousness of ,god1 earnestly desire the subversion of that tribunal1 which they know to be established for the punishment of transgressions against it4 ,with this disposition1 they wage war against the ,lord1 who cannot be deprived of his judgment2 but when they apprehend his irresistible arm to be impending over their heads1 unable to avert or evade it1 they tremble with fear4 ,that they may not seem altogether to despise him1 whose majesty troubles them1 they practise some form of religion2 at the same time not ceasing to pollute themselves with vices of every kind1 and to add one flagitious act to another1 till they have violated every part of ,god's holy law1 and dissipated all its righteousness4 ,it is certain1 at least1 that they are not prevented by that pretended fear of ,god from enjoying pleasure and satisfaction in their sins1 practising selfadulation1 and preferring the indulgence of their own carnal intemperance to the salutary restraints of the ,holy ,spirit4 ,but that being a false and vain shadow of religion1 and scarcely worthy even to be called its shadow1--it is easy to infer the wide difference between such a confused notion of ,god1 and the piety which is instilled only into the minds of the faithful1 and is the source of religion4 ,yet hypocrites1 who are flying from ,god1 resort to the artifices of superstition1 for the sake of appearing devoted to him4 ,for whereas the whole tenor of their life ought to be a perpetual course of obedience to him1 they make no scruple of rebelling against him in almost all their actions1 only endeavouring to appease him with a few paltry sacrifices4 ,whereas he ought to be served with sanctity of life and integrity of heart1 they invent frivolous trifles and worthless observances1 to conciliate his favour4 ,they abandon themselves to their impurities with the greater licentiousness1 because they confide in being able to discharge all their duty to him by ridiculous expiations4 ,in a word1 whereas their confidence ought to be placed on him1 they neglect him1 and depend upon themselves or on other creatures4 ,at length they involve themselves in such a vast accumulation of errors1 that those sparks which enable them to discover the glory of ,god are smothered1 and at last extinguished by the criminal darkness of iniquity4 ,that seed1 which it is impossible to eradicate1 a sense of the existence of a ,deity1 yet remains2 but so corrupted as to produce only the worst of fruits4 ,yet this is a further proof of what ,i now contend for1 that an idea of ,god is naturally engraved on the hearts of men1 since necessity extorts a confession of it1 even from reprobates themselves4 ,in the moment of tranquillity1 they facetiously mock the ,divine ,being1 and with loquacious impertinence derogate from his power4 ,but if any despair oppress them1 it stimulates them to seek him1 and dictates concise prayers1 which prove that they are not altogether ignorant of ,god1 but that what ought to have appeared before had been suppressed by obstinacy4 ,chapter ,v4 ,the ,knowledge ,of ,god ,conspicuous ,in ,the ,formation ,and ,continual ,government ,of ,the ,world4 ,as the perfection of a happy life consists in the knowledge of ,god1 that no man might be precluded from attaining felicity1 ,god hath not only sown in the minds of men the seed of religion1 already mentioned1 but hath manifested himself in the formation of every part of the world1 and daily presents himself to public view1 in such a manner1 that they cannot open their eyes without being constrained to behold him4 ,his essence indeed is incomprehensible1 so that his ,majesty is not to be perceived by the human senses2 but on all his works he hath inscribed his glory in characters so clear1 unequivocal1 and striking1 that the most illiterate and stupid cannot exculpate themselves by the plea of ignorance4 ,the ,psalmist therefore1 with great propriety1 exclaims1 8,he covereth himself with light as with a garment207#gi7 as if he had said1 that his first appearance in visible apparel was at the creation of the world1 when he displayed those glories which are still conspicuous on every side4 ,in the same place1 the ,psalmist compares the expanded heavens to a royal pavilion2--he says that 8he layeth the beams of his chambers in the waters2 maketh the clouds his chariot2 walketh upon the wings of the wind20 and maketh the winds and the lightnings his swift messengers4 ,and because the glory of his power and wisdom is more refulgently displayed above1 heaven is generally called his palace4 ,and1 in the first place1 whithersoever you turn your eyes1 there is not an atom of the world in which you cannot behold some brilliant sparks at least of his glory4 ,but you cannot at one view take a survey of this most ample and beautiful machine in all its vast extent1 without being completely overwhelmed with its infinite splendour4 ,wherefore the author of the ,epistle to the ,hebrews elegantly represents the worlds as the manifestations of invisible things27#hj7 for the exact symmetry of the universe is a mirror1 in which we may contemplate the otherwise invisible ,god4 ,for which reason the ,psalmist7#ha7 attributes to the celestial bodies a language universally known2 for they afford a testimony of the ,deity too evident to escape the observation even of the most ignorant people in the world4 ,but the ,apostle more distinctly asserts this manifestation to men of what was useful to be known concerning ,god2 8for the invisible things of him from the creation of the world are clearly seen1 being understood by the things that are made1 even his eternal power and godhead407#hb7 ,,ii4 ,of his wonderful wisdom1 both heaven and earth contain innumerable proofs2 not only those more abstruse things1 which are the subjects of astronomy1 medicine1 and the whole science of physics1 but those things which force themselves on the view of the most illiterate of mankind1 so that they cannot open their eyes without being constrained to witness them4 ,adepts1 indeed1 in those liberal arts1 or persons just initiated into them1 are thereby enabled to proceed much further in investigating the secrets of ,divine ,wisdom4 ,yet ignorance of those sciences prevents no man from such a survey of the workmanship of ,god1 as is more than sufficient to excite his admiration of the ,divine ,architect4 ,in disquisitions concerning the motions of the stars1 in fixing their situations1 measuring their distances1 and distinguishing their peculiar properties1 there is need of skill1 exactness1 and industry2 and the providence of ,god being more clearly revealed by these discoveries1 the mind ought to rise to a sublimer elevation for the contemplation of his glory4 ,but since the meanest and most illiterate of mankind1 who are furnished with no other assistance than their own eyes1 cannot be ignorant of the excellence of the ,divine skill1 exhibiting itself in that endless1 yet regular variety of the innumerable celestial host1--it is evident1 that the ,lord abundantly manifests his wisdom to every individual on earth4 ,thus it belongs to a man of preminent ingenuity to examine1 with the critical exactness of ,galen1 the connection1 the symmetry1 the beauty1 and the use of the various parts of the human body4 ,but the composition of the human body is universally acknowledged to be so ingenious1 as to render its ,maker the object of deserved admiration4 ,,iii4 ,and therefore some of the philosophers7#hc7 of antiquity have justly called man a microcosm1 or world in miniature2 because he is an eminent specimen of the power1 goodness1 and wisdom of ,god1 and contains in him wonders enough to occupy the attention of our minds1 if we are not indisposed to such a study4 ,for this reason1 ,paul1 having remarked that the blind 8might feel after ,god and find him10 immediately adds1 that 8he is not far from every one of us207#hd7 because every man has undoubtedly an inward perception of the celestial goodness1 by which he is quickened4 ,but if1 to attain some ideas of ,god1 it be not necessary for us to go beyond ourselves1 what an unpardonable indolence is it in those who will not descend into themselves that they may find him6 ,for the same reason1 ,david1 having briefly celebrated the wonderful name and honour of ,god1 which are universally conspicuous1 immediately exclaims1 8,what is man1 that thou art mindful of him807#he7 ,again1 8,out of the mouths of babes and sucklings thou hast ordained strength40 ,thus declaring not only that the human race is a clear mirror of the works of ,god1 but that even infants at the breast have tongues so eloquent for the publication of his glory1 that there is no necessity for other orators2 whence he hesitates not to produce them as fully capable of confuting the madness of those whose diabolical pride would wish to extinguish the name of ,god4 ,hence also what ,paul quotes from ,aratus1 that 8we are the offspring of ,god207#hf7 since his adorning us with such great excellence has proved him to be our ,father4 ,so1 from the dictates of common sense and experience1 the heathen poets called him the ,father of men4 ,nor will any man freely devote himself to the service of ,god1 unless he have been allured to love and reverence him1 by first experiencing his paternal love4 ,,iv4 ,but herein appears the vile ingratitude of men--that1 while they ought to be proclaiming the praises of ,god for the wonderful skill displayed in their formation1 and the inestimable bounties he bestows on them1 they are only inflated with the greater pride4 ,they perceive how wonderfully ,god works within them1 and experience teaches them what a variety of blessings they receive from his liberality4 ,they are constrained to know1 whether willingly or not1 that these are proofs of his divinity3 yet they suppress this knowledge in their hearts4 ,indeed1 they need not go out of themselves1 provided they do not1 by arrogating to themselves what is given from heaven1 smother the light which illuminates their minds to a clearer discovery of ,god4 ,even in the present day1 there are many men of monstrous dispositions1 who hesitate not to pervert all the seeds of divinity sown in the nature of man1 in order to bury in oblivion the name of ,god4 ,how detestable is this frenzy1 that man1 discovering in his body and soul a hundred vestiges of ,god1 should make this very excellence a pretext for the denial of his being6 ,they will not say that they are distinguished from the brutes by chance2 but they ascribe it to nature1 which they consider as the author of all things1 and remove ,god out of sight4 ,they perceive most exquisite workmanship in all their members1 from the head to the feet4 ,here also they substitute nature in the place of ,god4 ,but above all1 the rapid motions of the soul1 its noble faculties1 and excellent talents1 discover a ,divinity not easily concealed2 unless the ,epicureans1 like the ,cyclops1 from this eminence should audaciously wage war against ,god4 ,do all the treasures of heavenly wisdom concur in the government of a worm five feet in length8 and shall the universe be destitute of this privilege8 ,to state that there is in the soul a certain machinery corresponding to every part of the body1 is so far from obscuring the divine glory1 that it is rather an illustration of it4 ,let ,epicurus answer2 what concourse of atoms in the concoction of food and drink distributes part into excrements and part into blood1 and causes the several members to perform their different offices with as much diligence as if so many souls by common consent governed one body8 ,v4 ,but my present concern is not with that sty of swines3 ,i rather address those who1 influenced by preposterous subtilties1 would indirectly employ that frigid dogma of ,aristotle to destroy the immortality of the soul1 and deprive ,god of his rights4 ,for1 because the organs of the body are directed by the faculties of the soul1 they pretend the soul to be so united to the body as to be incapable of subsisting without it2 and by their eulogies of nature do all they can to suppress the name of ,god4 ,but the powers of the soul are far from being limited to functions subservient to the body4 ,for what concern has the body in measuring the heavens1 counting the number of the stars1 computing their several magnitudes1 and acquiring a knowledge of their respective distances1 of the celerity or tardiness of their courses1 and of the degrees of their various declinations8 ,i grant1 indeed1 the usefulness of astronomy1 but only remark that1 in these profound researches relating to the celestial orbs1 there is no corporeal coperation1 but that the soul has its functions distinct from the body4 ,i have proposed one example1 whence inferences may readily be drawn by the readers4 ,the manifold agility of the soul1 which enables it to take a survey of heaven and earth2 to join the past and the present2 to retain the memory of things heard long ago2 to conceive of whatever it chooses by the help of imagination2 its ingenuity also in the invention of such admirable arts1--are certain proofs of the divinity in man4 ,besides1 in sleep1 it not only turns and moves itself round1 but conceives many useful ideas1 reasons on various subjects1 and even divines future events4 ,what shall we say1 but that the vestiges of immortality impressed upon man are absolutely indelible8 ,now1 what reason can be given1 why man1 who is of divine original1 should not acknowledge his ,creator8 ,shall we indeed1 by the judgment with which we are endued1 discern right from wrong1 and shall there be no judge in heaven8 ,shall we1 even in our sleep1 have some remains of intelligence1 and shall there be no ,god to govern the world8 ,shall we be esteemed the inventers of so many useful arts1 that ,god may be defrauded of his praise8 ,whereas experience abundantly teaches1 that all we have is variously distributed to us by some superior ,being4 ,the clamour of some1 about a secret inspiration animating the whole world1 is not only weak1 but altogether profane4 ,they are pleased with the celebrated passage of ,virgil-- 8,know1 first1 a spirit1 with an active flame1 ,fills1 feeds1 and animates this mighty frame2 ,runs through the watery worlds1 the fields of air1 ,the ponderous earth1 the depths of heaven2 and there ,glows in the sun and moon1 and burns in every star4 ,thus1 mingling with the mass1 the general soul ,lives in the parts1 and agitates the whole4 ,from that celestial energy began ,the lowbrowed brute1 th' imperial race of man1 ,the painted birds who wing th' arial plain1 ,and all the mighty monsters of the main2 ,their souls at first from high ,olympus came10 c47#hg7 ,just as if the world1 which is a theatre erected for displaying the glory of ,god1 were its own creator6 ,for thus writes the same poet in another place1 following the common opinion of the ,greeks and ,latins-- 8,led by such wonders1 sages have opined1 ,that bees have portions of a heavenly mind2 ,that ,god pervades1 and1 like one common soul1 ,fills1 feeds1 and animates the world's great whole2 ,that flocks1 herds1 beasts1 and men1 from him receive ,their vital breath2 in him all move and live2 ,that souls discerpt from him shall never die1 ,but back resolved to ,god and heaven shall fly1 ,and live for ever in the starry sky407#hh7 ,see the efficacy of that jejune speculation concerning a universal mind animating and actuating the world1 in the production and encouragement of piety in the human heart4 ,this more fully appears also from the profane expressions of the filthy ,lucretius1 which are deductions from the same principle47#hi7 ,its true tendency is to set up a shadowy deity1 and to banish all ideas of the true ,god1 the proper object of fear and worship4 ,i confess1 indeed1 that the expression1 that nature is ,god1 may be used in a pious sense by a pious mind2 but1 as it is harsh and inconsistent with strict propriety of speech1 nature being rather an order prescribed by ,god1 it is dangerous in matters so momentous1 and demanding peculiar caution1 to confound the ,deity with the inferior course of his works4 ,,vi4 ,let us remember1 then1 in every consideration of our own nature1 that there is one ,god1 who governs all natures1 and who expects us to regard him1 to direct our faith to him1 to worship and invoke him4 ,for nothing is more preposterous than to enjoy such splendid advantages1 which proclaim within us their divine origin1 and to neglect the ,author who bountifully bestows them4 ,now1 what illustrious specimens of his power have we to arrest our attention6 unless it be possible for us not to know what strength is required to sustain with his word this immense fabric of heaven and earth2 now by his mere nod to shake the heaven with roaring peals of thunder1 to consume whatever he choose with lightnings1 and set the atmosphere on fire with the flame2 now to disturb it with tempests in various forms1 and immediately1 if he please1 to compose all to instantaneous serenity2 to restrain1 suspended as it were in air1 the sea1 which1 by its elevation1 seems to threaten the earth with continual devastation2 now raising it in a tremendous manner1 by the tumultuous violence of the winds1 and now appeasing the waves to render it calm4 ,to this purpose are the numerous praises of the power of ,god1 drawn from the testimonies of nature1 particularly in the book of ,job1 and in the prophecies of ,isaiah2 which ,i now purposely omit1 as they will be more suitably introduced1 when ,i discuss the scriptural account of the creation of the world4 ,only ,i wished at present to hint1 that this way of seeking ,god1 by tracing the lineaments which1 both above and below us1 exhibit such a lively adumbration of him1 is common to aliens1 and to those who belong to his family4 ,his power leads us to the consideration of his eternity2 because he1 from whom all things derive their origin1 must necessarily be eternal and selfexistent4 ,but if we inquire the reason that induced him first to create all things1 and now to preserve them1 we shall find the sole cause to be his own goodness4 ,but though this be the only cause1 it should be more than sufficient to attract us to love him2 since1 according to the ,psalmist17#ij7 there is no creature that does not participate in the effusions of his mercy4 ,,vii4 ,in the second species of his works1 such as happen out of the ordinary course of nature1 the proofs of his perfections are equally clear4 ,for he so regulates his providence in the government of human society1 that1 while he exhibits1 in innumerable ways1 his benignity and beneficence to all1 he likewise declares1 by evident and daily indications1 his clemency to the pious1 and his severity to the wicked and ungodly4 ,for no doubt can be entertained respecting his punishment of flagitious crimes2 inasmuch as he clearly demonstrates himself to be the guardian and avenger of innocence1 in prospering with his blessing the life of good men1 in assisting their necessities1 assuaging and comforting their sorrows1 alleviating their calamities1 and providing in all things for their safety4 ,nor should it perplex or eclipse his perpetual rule of righteousness1 that he frequently permits the wicked and guilty for a time to exult in impunity2 but suffers good men to be undeservedly harassed with much adversity1 and even to be oppressed by the iniquitous malice of the ungodly4 ,we ought rather to make a very different reflection2 that1 when he clearly manifests his wrath in the punishment of one sin1 he hates all sins2 and that1 since he now passes by many sins unpunished1 there will be a judgment hereafter1 till which the punishment is deferred4 ,so1 also1 what ample occasion he supplies us for the consideration of his mercy1 while1 with unwearied benignity1 he pursues the miserable1 calling them back to himself with more than paternal indulgence1 till his beneficence overcomes their depravity6 ,,viii4 ,to this end the ,psalmist17#ia7 mentioning that ,god1 in desperate cases1 suddenly and wonderfully succors1 beyond all expectation1 those who are miserable and ready to perish1 either protecting from beasts of prey such as are wandering in deserts1 and1 at length1 reconducting them into the right way1 or supplying with food the needy and hungry1 or delivering captives from dreary dungeons and iron chains1 or bringing the shipwrecked safe into port1 or healing the diseases of some who are almost dead1 or scorching the earth with excessive heat and drought1 or fertilizing it with the secret showers of his mercy1 or elevating the meanest of the vulgar1 or degrading nobles from their dignified stations1--the ,psalmist1 ,i say1 having proposed such examples as these1 infers from them that what are accounted fortuitous accidents1 are so many proofs of his heavenly providence1 especially of his paternal clemency2 and that hence the pious have cause to rejoice1 while the mouths of the impious and reprobate are stopped4 ,but1 since the majority of men1 immersed in their errors1 are blind amidst the greatest opportunities of seeing1 he accounts it a rare instance of singular wisdom discreetly to consider these works of ,god27#ib7 from the sight of which1 some1 who1 in other instances1 discover the greatest acuteness1 receive no benefit4 ,and1 notwithstanding all the displays of the glory of ,god1 scarcely one man in a hundred1 is really a spectator of it4 ,his power and wisdom are equally conspicuous4 ,his power is illustriously manifested1 when the ferocity of the impious1 universally deemed insuperable1 is quelled in an instant1 their arrogance subdued1 their strongest fortresses demolished1 their weapons and armour broken in pieces1 their strength diminished1 their machinations confounded1 and they fall by their own exertions2 when the audacity1 which exalted itself above the heavens1 is thrown down to the centre of the earth2 when1 on the contrary1 8the poor are raised out of the dust1 and the needy out of the dunghill207#ic7 the oppressed and afflicted extricated from distressing extremities1 and the desperate restored to a good hope2 when the unarmed are victorious over those who are armed1 the few over the many1 the weak over the strong4 ,but his wisdom is eminently displayed in ordering every dispensation at the best possible time1 confounding the greatest worldly sagacity1 8taking the wise in their own craftiness107#id7 and finally disposing all things according to the dictates of the highest reason4 ,,ix4 ,we see that there is no need of any long or laborious argumentation1 to obtain and produce testimonies for illustrating and asserting the ,divine ,majesty2 since1 from the few which we have selected and cursorily mentioned1 it appears that they are every where so evident and obvious1 as easily to be distinguished by the eyes1 and pointed out with the fingers4 ,and here it must again be observed1 that we are invited to a knowledge of ,god2 not such as1 content with empty speculation1 merely floats in the brain1 but such as will be solid and fruitful1 if rightly received and rooted in our hearts4 ,for the ,lord is manifested by his perfections3 perceiving the influence and enjoying the benefits of which1 we must necessarily be more acutely impressed with such a knowledge1 than if we imagined a ,deity of whose influence we had no perception4 ,whence we conclude this to be the right way1 and the best method of seeking ,god2 not with presumptuous curiosity to attempt an examination of his essence1 which is rather to be adored than too curiously investigated2 but to contemplate him in his works1 in which he approaches and familiarizes1 and1 in some measure1 communicates himself to us4 ,to this the ,apostle referred1 when he said1 that he is not to be sought far off1 since1 by his attribute of omnipresence1 he dwells in every one of us47#ie7 ,therefore ,david1 having before confessed his greatness ineffable1 after he descends to the mention of his works1 adds1 that he will 8declare this greatness407#if7 ,wherefore it becomes us also to apply ourselves to such an investigation of ,god1 as may fill our understanding with admiration1 and powerfully interest our feelings4 ,and1 as ,augustine somewhere teaches1 being incapable of comprehending him1 and fainting1 as it were1 under his immensity1 we must take a view of his works1 that we may be refreshed with his goodness47#ig7 ,x4 ,now1 such a knowledge ought not only to excite us to the worship of ,god1 but likewise to awaken and arouse us to the hope of a future life4 ,for when we consider1 that the specimens given by the ,lord1 both of his clemency and of his severity1 are only begun1 and not completed1 we certainly should esteem these as preludes to greater things1 of which the manifestation and full exhibition are deferred to another life4 ,when we see that pious men are loaded with afflictions by the impious1 harassed with injuries1 oppressed with calumnies1 and vexed with contumelious and opprobrious treatment2 that the wicked1 on the contrary1 flourish1 prosper1 obtain ease and dignity1 and all with impunity1--we should immediately conclude1 that there is another life1 to which is reserved the vengeance due to iniquity1 and the reward of righteousness4 ,moreover1 when we observe the faithful frequently chastised by the ,lord's rod1 we may conclude1 with great certainty1 that the impious shall not always escape his vengeance4 ,for that is a wise observation of ,augustine--8,if open punishment were now inflicted for every sin1 it would be supposed that nothing would be reserved till the last judgment4 ,again1 if ,god now did not openly punish any sin1 it would be presumed that there was no divine providence407#ih7 ,it must therefore be confessed1 that in each of the works of ,god1 but more especially in the whole considered together1 there is a bright exhibition of the divine perfections2 by which the whole human race is invited and allured to the knowledge of ,god1 and thence to true and complete felicity4 ,but1 though those perfections are most luminously portrayed around us1 we only discover their principal tendency1 their use1 and the end of our contemplation of them1 when we descend into our own selves1 and consider by what means ,god displays in us his life1 wisdom1 and power1 and exercises towards us his righteousness1 goodness1 and mercy4 ,for1 though ,david justly complains that unbelievers are fools1 because they consider not the profound designs of ,god in the government of mankind17#ii7 yet there is much truth in what he says in another place--that the wonders of ,divine ,wisdom in this respect exceed in number the hairs of our head47#ajj7 ,but as this argument must be treated more at large in due course1 ,i at present omit it4 ,,xi4 ,but1 notwithstanding the clear representations given by ,god in the mirror of his works1 both of himself and of his everlasting dominion1 such is our stupidity1 that1 always inattentive to these obvious testimonies1 we derive no advantage from them4 ,for1 with regard to the structure and very beautiful organization of the world1 how few of us are there1 who1 when lifting up their eyes to heaven1 or looking round on the various regions of the earth1 direct their minds to the remembrance of the ,creator1 and do not rather content themselves with a view of his works1 to the total neglect of their ,author6 ,and with respect to those things that daily happen out of the ordinary course of nature1 is it not the general opinion1 that men are rolled and whirled about by the blind temerity of fortune1 rather than governed by the providence of ,god8 ,or if1 by the guidance and direction of these things1 we are ever driven 7as all men must sometimes be7 to the consideration of a ,god1 yet1 when we have rashly conceived an idea of some deity1 we soon slide into our own carnal dreams1 or depraved inventions1 corrupting by our vanity the purity of divine truth4 ,we differ from one another1 in that each individual imbibes some peculiarity of error2 but we perfectly agree in a universal departure from the one true ,god1 to preposterous trifles4 ,this disease affects1 not only the vulgar and ignorant1 but the most eminent1 and those who1 in other things1 discover peculiar sagacity4 ,how abundantly have all the philosophers1 in this respect1 betrayed their stupidity and folly6 ,for1 to spare others1 chargeable with greater absurdities1 ,plato himself1 the most religious and judicious of them all1 loses himself in his round globe47#aja7 ,and what would not befall others1 when their principal men1 whose place it was to enlighten the rest1 stumble upon such gross errors6 ,so also1 while the government of human actions proves a providence too plainly to admit of a denial1 men derive no more advantage from it1 than if they believed all things to be agitated forwards and backwards by the uncertain caprice of fortune2 so great is our propensity to vanity and error6 ,i speak exclusively of the excellent of mankind1 not of the vulgar1 whose madness in the profanation of divine truth has known no bounds4 ,,xii4 ,hence that immense flood of errors1 which has deluged the whole world4 ,for every man's understanding is like a labyrinth to him2 so that it is not to be wondered at1 that the different nations were drawn aside into various inventions1 and even that almost every individual had his own particular deity4 ,for1 amidst the union of temerity and wantonness with ignorance and darkness1 scarcely a man could be found who did not frame to himself some idol or phantasm instead of ,god4 ,indeed1 the immense multitude of gods proceeding from the mind of man1 resembles the ebullition of waters from a vast and ample spring1 while every one1 with an extreme licentiousness of error1 invents one thing or another concerning ,god himself4 ,it is not necessary here to compose a catalogue of the superstitions which have perplexed the world2 for it would be an endless task2 and1 without a word more being said1 the horrible blindness of the human mind sufficiently appears from such a multiplicity of corruptions4 ,i pass over the rude and unlearned vulgar4 ,but among the philosophers17#ajb7 who attempted with reason and learning to penetrate heaven1 how shameful is the diversity6 ,in proportion to the vigour of his natural genius1 and the polish acquired by art and science1 each of them seemed to give the more specious colouring to his own opinion2 but1 on a close inspection1 you will find them all fading colours4 ,the ,stoics said1 in their own opinion very shrewdly1 that from all the parts of nature may be collected various names of ,god1 but yet that the one ,god is not therefore divided27#ajc7 as if we were not already too much inclined to vanity1 without being further and more violently seduced into error1 by the notion of such a various abundance of gods4 ,the mystical theology of the ,egyptians also shows that they all sedulously endeavoured to preserve the appearance of reason in the midst of their folly47#ajd7 ,and any thing apparently probable might at first sight1 perhaps1 deceive the simple and incautious2 but there never was any human invention by which religion was not basely corrupted4 ,and this confused diversity imboldened the ,epicureans1 and other gross despisers of piety1 to reject all idea of ,god4 ,for1 seeing the wisest of men contending with each other for contrary opinions1 they hesitated not1 from their dissensions1 and from the frivolous and absurd doctrines maintained by the different parties1 to infer1 that it was vain and foolish for men to torment themselves with investigations concerning ,god1 who does not exist4 ,and this they thought they might do with impunity1 supposing that a compendious denial of any ,god at all would be better than feigning uncertain gods1 and thereby occasioning endless controversies4 ,they reason very ignorantly1 or rather endeavour to conceal their own impiety behind the ignorance of men1 which not at all justifies any encroachment on ,god4 ,but from the general confession1 that there is no subject productive of so many dissensions among the learned as well as the unlearned1 it is inferred1 that the minds of men1 which err so much in investigations concerning ,god1 are extremely blind and stupid in celestial mysteries4 ,others commend the answer of ,simonides17#aje7 who1 being asked by ,hiero the ,tyrant what ,god was1 requested a day to consider it4 ,when the tyrant1 the next day1 repeated the inquiry1 he begged to be allowed two days longer2 and1 having often doubled the number of days1 at length answered1 8,the longer ,i consider the subject1 the more obscure it appears to me40 ,he prudently suspended his opinion on a subject so obscure to him2 yet this shows that men1 who are taught only by nature1 have no certain1 sound1 or distinct knowledge1 but are confined to confused principles2 so that they worship an unknown ,god4 ,,xiii4 ,now1 it must also be maintained1 that whoever adulterates the pure religion1 7which must necessarily be the case of all who are influenced by their own imagination17 he is guilty of a departure from the one ,god4 ,they will profess1 indeed1 a different intention2 but what they intend1 or what they persuade themselves1 is of little importance2 since the ,holy ,spirit pronounces all to be apostates1 who1 in the darkness of their minds1 substitute demons in the place of ,god4 ,for this reason ,paul declares the ,ephesians to have been 8without ,god07#ajf7--till they had learned from the gospel the worship of the true ,god4 ,nor should this be restricted to one nation only1 since1 in another place1 he asserts of men in general1 that they 8became vain in their imaginations107#ajg7 after the majesty of the ,creator had been discovered to them in the structure of the world4 ,and therefore the ,scripture1 to make room for the only true ,god1 condemns1 as false and lying1 whatever was formerly worshipped as divine among the ,gentiles17#ajh7 and leaves no ,deity but in ,mount ,sion1 where flourished the peculiar knowledge of ,god4 ,indeed1 among the ,gentiles1 the ,samaritans1 in the days of ,christ1 seemed to approach very nearly to true piety2 yet we hear1 from the mouth of ,christ1 that they 8worshipped they knew not what207#aji7 whence it follows1 that they were under a vain and erroneous delusion4 ,in fine1 though they were not all the subjects of gross vices1 or open idolaters1 there was no pure and approved religion1 their notions being founded only in common sense4 ,for1 though there were a few uninfected with the madness of the vulgar1 this assertion of ,paul remains unshaken1 that 8none of the princes of this world knew the wisdom of ,god407#aaj7 ,but if the most exalted have been involved in the darkness of error1 what must be said of the dregs of the people6 ,wherefore it is not surprising if the ,holy ,spirit reject1 as spurious1 every form of worship which is of human contrivance2 because1 in the mysteries of heaven1 an opinion acquired by human means1 though it may not always produce an immense mass of errors1 yet always produces some4 ,and though no worse consequence follow1 it is no trivial fault to worship1 at an uncertainty1 an unknown god2 of which1 however1 ,christ pronounces all to be guilty who have not been taught by the law what god they ought to worship4 ,and indeed the best legislators have proceeded no further than to declare religion to be founded upon common consent4 ,and even ,socrates1 in ,xenophon17#aaa7 praises the answer of ,apollo1 which directed that every man should worship the gods according to the rites of his country1 and the custom of his own city4 ,but whence had mortals this right of determining1 by their own authority1 what far exceeds all the world8 or who could so acquiesce in the decrees of the rulers or the ordinances of the people1 as without hesitation to receive a god delivered to him by the authority of man8 ,every man will rather abide by his own judgment1 than be subject to the will of another4 ,since1 then1 the following of the custom of a city1 or the consent of antiquity1 in divine worship1 is too weak and frail a bond of piety1 it remains for ,god himself to give a revelation concerning himself from heaven4 ,,xiv4 ,vain1 therefore1 is the light afforded us in the formation of the world to illustrate the glory of its ,author2 which1 though its rays be diffused all around us1 is insufficient to conduct us into the right way4 ,some sparks1 indeed1 are kindled1 but smothered before they have emitted any great degree of light4 ,wherefore the ,apostle1 in the place before cited1 says1 8,by faith we understand that the worlds were framed by the word of ,god207#aab7 thus intimating1 that the invisible ,deity was represented by such visible objects1 yet that we have no eyes to discern him1 unless they be illuminated through faith by an internal revelation of ,god4 ,nor does ,paul1 where he observes1 that 8that which may be known of ,god is manifest07#aac7 in the creation of the world1 design such a manifestation as human sagacity may comprehend2 but rather shows1 that its utmost extent is to render men inexcusable4 ,the same writer also1 though in one place7#aad7 he denies that ,god is to be traced far off1 seeing he dwells within us1 yet teaches1 in another place17#aae7 the consequences of such a proximity4 ,god1 says he1 8in times past suffered all nations to walk in their own ways4 ,nevertheless he left not himself without witness1 in that he did good1 and gave us rain from heaven1 and fruitful seasons1 filling our hearts with food and gladness407#aaf7 ,though the ,lord1 then1 is not destitute of a testimony concerning himself1 while with various and most abundant benignity he sweetly allures mankind to a knowledge of him1 yet they persist in following their own ways1 their pernicious and fatal errors4 ,,xv4 ,but whatever deficiency of natural ability prevents us from attaining the pure and clear knowledge of ,god1 yet1 since that deficiency arises from our own fault1 we are left without any excuse4 ,nor indeed can we set up any pretence of ignorance1 that will prevent our own consciences from perpetually accusing us of indolence and ingratitude4 ,truly it would be a defence worthy to be admitted1 if a man should plead that he wanted ears to hear the truth1 for the publication of which even the mute creatures are supplied with most melodious voices2 if he should allege that his eyes are not capable of seeing what is demonstrated by the creatures without the help of the eyes2 if he should plead mental imbecility1 while all the irrational creatures instruct us4 ,wherefore we are justly excluded from all excuse for our uncertain and extravagant deviations1 since all things conspire to show us the right way4 ,but1 however men are chargeable with sinfully corrupting the seeds of divine knowledge1 which1 by the wonderful operation of nature1 are sown in their hearts1 so that they produce no good and fair crop1 yet it is beyond a doubt1 that the simple testimony magnificently borne by the creatures to the glory of ,god1 is very insufficient for our instruction4 ,for as soon as a survey of the world has just shown us a deity1 neglecting the true ,god1 we set up in his stead the dreams and phantasms of our own brains2 and confer on them the praise of righteousness1 wisdom1 goodness1 and power1 due to him4 ,we either obscure his daily acts1 or pervert them by an erroneous estimate2 thereby depriving the acts themselves of their glory1 and their ,author of his deserved praise4 ,chapter ,,vi4 ,the ,guidance ,and ,teaching ,of ,the ,scripture ,necessary ,to ,lead ,to ,the ,knowledge ,of ,god ,the ,creator4 ,though the light which presents itself to all eyes1 both in heaven and in earth1 is more than sufficient to deprive the ingratitude of men of every excuse1 since ,god1 in order to involve all mankind in the same guilt1 sets before them all1 without exception1 an exhibition of his majesty1 delineated in the creatures1--yet we need another and better assistance1 properly to direct us to the ,creator of the world4 ,therefore he hath not unnecessarily added the light of his word1 to make himself known unto salvation1 and hath honoured with this privilege those whom he intended to unite in a more close and familiar connection with himself4 ,for1 seeing the minds of all men to be agitated with unstable dispositions1 when he had chosen the ,jews as his peculiar flock1 he enclosed them as in a fold1 that they might not wander after the vanities of other nations4 ,and it is not without cause that he preserves us in the pure knowledge of himself by the same means2 for1 otherwise1 they who seem comparatively to stand firm1 would soon fall4 ,for1 as persons who are old1 or whose eyes are by any means become dim1 if you show them the most beautiful book1 though they perceive something written1 but can scarcely read two words together1 yet1 by the assistance of spectacles1 will begin to read distinctly1--so the ,scripture1 collecting in our minds the otherwise confused notions of ,deity1 dispels the darkness1 and gives us a clear view of the true ,god4 ,this1 then1 is a singular favour1 that1 in the instruction of the ,church1 ,god not only uses mute teachers1 but even opens his own sacred mouth2 not only proclaims that some god ought to be worshipped1 but at the same time pronounces himself to be the ,being to whom this worship is due2 and not only teaches the elect to raise their view to a ,deity1 but also exhibits himself as the object of their contemplation4 ,this method he hath observed toward his ,church from the beginning2 beside those common lessons of instruction1 to afford them also his word2 which furnishes a more correct and certain criterion to distinguish him from all fictitious deities4 ,and it was undoubtedly by this assistance that ,adam1 ,noah1 ,abraham1 and the rest of the patriarchs1 attained to that familiar knowledge which distinguished them from unbelievers4 ,i speak not yet of the peculiar doctrine of faith which illuminated them into the hope of eternal life4 ,for1 to pass from death to life1 they must have known ,god1 not only as the ,creator1 but also as the ,redeemer2 as they certainly obtained both from his word4 ,for that species of knowledge1 which related to him as the ,creator and ,governor of the world1 in order1 preceded the other4 ,to this was afterwards added the other internal knowledge1 which alone vivifies dead souls1 and apprehends ,god1 not only as the ,creator of the world1 and as the sole ,author and ,arbiter of all events1 but also as the ,redeemer in the person of the ,mediator4 ,but1 being not yet come to the fall of man and the corruption of nature1 ,i also forbear to treat of the remedy4 ,let the reader remember1 therefore1 that ,i am not yet treating of that covenant by which ,god adopted the children of ,abraham1 and of that point of doctrine by which believers have always been particularly separated from the profane nations1 since that is founded on ,christ2 but am only showing how we ought to learn from the ,scripture1 that ,god1 who created the world1 may be certainly distinguished from the whole multitude of fictitious deities4 ,the series of subjects will1 in due time1 lead us to redemption4 ,but1 though we shall adduce many testimonies from the ,new ,testament1 and some also from the ,law and the ,prophets1 in which ,christ is expressly mentioned1 yet they will all tend to prove1 that the ,scripture discovers ,god to us as the ,creator of the world1 and declares what sentiments we should form of him1 that we may not be seeking after a deity in a labyrinth of uncertainty4 ,,ii4 ,but1 whether ,god revealed himself to the patriarchs by oracles and visions1 or suggested1 by means of the ministry of men1 what should be handed down by tradition to their posterity1 it is beyond a doubt that their minds were impressed with a firm assurance of the doctrine1 so that they were persuaded and convinced that the information they had received came from ,god4 ,for ,god always secured to his word an undoubted credit1 superior to all human opinion4 ,at length1 that the truth might remain in the world in a continual course of instruction to all ages1 he determined that the same oracles which he had deposited with the patriarchs should be committed to public records4 ,with this design the ,law was promulgated1 to which the ,prophets were afterwards annexed1 as its interpreters4--,for1 though the uses of the law were many1 as will be better seen in the proper place2 and particularly the intention of ,moses1 and of all the prophets1 was to teach the mode of reconciliation between ,god and man1 7whence also ,paul calls ,christ 8the end of the law1077#aag7--yet ,i repeat again1 that1 beside the peculiar doctrine of faith and repentance1 which proposes ,christ as the ,mediator1 the ,scripture distinguishes the only true ,god by certain characters and titles1 as the ,creator and ,governor of the world1 that he may not be confounded with the multitude of false gods4 ,therefore1 though every man should seriously apply himself to a consideration of the works of ,god1 being placed in this very splendid theatre to be a spectator of them1 yet he ought principally to attend to the word1 that he may attain superior advantages4 ,and1 therefore1 it is not surprising1 that they who are born in darkness grow more and more hardened in their stupidity2 since very few attend to the word of ,god with teachable dispositions1 to restrain themselves within the limits which it prescribes1 but rather exult in their own vanity4 ,this1 then1 must be considered as a fixed principle1 that1 in order to enjoy the light of true religion1 we ought to begin with the doctrine of heaven2 and that no man can have the least knowledge of true and sound doctrine1 without having been a disciple of the ,scripture4 ,hence originates all true wisdom1 when we embrace with reverence the testimony which ,god hath been pleased therein to deliver concerning himself4 ,for obedience is the source1 not only of an absolutely perfect and complete faith1 but of all right knowledge of ,god4 ,and truly in this instance ,god hath1 in his providence1 particularly consulted the true interests of mankind in all ages4 ,,iii4 ,for1 if we consider the mutability of the human mind1--how easy its lapse into forgetfulness of ,god2 how great its propensity to errors of every kind2 how violent its rage for the perpetual fabrication of new and false religions1--it will be easy to perceive the necessity of the heavenly doctrine being thus committed to writing1 that it might not be lost in oblivion1 or evaporate in error1 or be corrupted by the presumption of men4 ,since it is evident1 therefore1 that ,god1 foreseeing the inefficacy of his manifestation of himself in the exquisite structure of the world1 hath afforded the assistance of his word to all those to whom he determined to make his instructions effectual1--if we seriously aspire to a sincere contemplation of ,god1 it is necessary for us to pursue this right way4 ,we must come1 ,i say1 to the word1 which contains a just and lively description of ,god as he appears in his works1 when those works are estimated1 not according to our depraved judgment1 but by the rule of eternal truth4 ,if we deviate from it1 as ,i have just observed1 though we run with the utmost celerity1 yet1 being out of the course1 we shall never reach the goal4 ,for it must be concluded1 that the light of the ,divine countenance1 which even the ,apostle says 8no man can approach unto107#aah7 is like an inexplicable labyrinth to us1 unless we are directed by the line of the word2 so that it were better to halt in this way1 than to run with the greatest rapidity out of it4 ,therefore ,david1 inculcating the necessity of the removal of superstitions out of the world1 that pure religion may flourish1 frequently introduces ,god as 8reigning207#aai7 by the word 8reigning10 intending1 not the power which he possesses1 and which he exercises in the universal government of nature1 but the doctrine in which he asserts his legitimate sovereignty2 because errors can never be eradicated from the human heart1 till the true knowledge of ,god is implanted in it4 ,,iv4 ,therefore the same ,psalmist1 having said1 that 8the heavens declare the glory of ,god1 and the firmament showeth his handywork2 day unto day uttereth speech1 and night unto night showeth knowledge107#abj7 afterwards proceeds to the mention of the word3 8,the law of the ,lord is perfect1 converting the soul3 the testimony of the ,lord is sure1 making wise the simple3 the statutes of the ,lord are right1 rejoicing the heart3 the commandment of the ,lord is pure1 enlightening the eyes40 ,for1 though he also comprehends other uses of the law1 yet he suggests1 in general1 that1 since ,god's invitation of all nations to him by the view of heaven and earth is ineffectual1 this is the peculiar school of the children of ,god4 ,the same is adverted to in the twentyninth ,psalm1 where the ,psalmist1 having preached the terrors of the ,divine voice1 which in thunders1 in winds1 in showers1 in whirlwinds1 and in tempests1 shakes the earth1 makes the mountains tremble1 and breaks the cedars1 adds1 at length1 towards the close1 8in his temple doth every one speak of his glory20 because unbelievers are deaf to all the voices of ,god1 which resound in the air4 ,so1 in another ,psalm1 after describing the terrible waves of the sea1 he concludes thus3 8,thy testimonies are very sure3 holiness becometh thine house1 ,o ,lord1 for ever407#aba7 ,hence also proceeds the observation of ,christ to the ,samaritan woman1 that her nation and all others worshipped they knew not what2 and that the ,jews were the only worshippers of the true ,god47#abb7 ,for1 since the human mind is unable1 through its imbecility1 to attain any knowledge of ,god without the assistance of his sacred word1 all mankind1 except the ,jews1 as they sought ,god without the word1 must necessarily have been wandering in vanity and error4 ,chapter ,,vii4 ,the ,testimony ,of ,the ,spirit ,necessary ,to ,confirm ,the ,scripture1 ,in ,order ,to ,the ,complete ,establishment ,of ,its ,authority4 ,the ,suspension ,of ,its ,authority ,on ,the ,judgment ,of ,the ,church1 ,an ,impious ,fiction4 ,before ,i proceed any further1 it is proper to introduce some remarks on the authority of the ,scripture1 not only to prepare the mind to regard it with due reverence1 but also to remove every doubt4 ,for1 when it is admitted to be a declaration of the word of ,god1 no man can be so deplorably presumptuous1 unless he be also destitute of common sense and of the common feelings of men1 as to dare to derogate from the credit due to the speaker4 ,but since we are not favoured with daily oracles from heaven1 and since it is only in the ,scriptures that the ,lord hath been pleased to preserve his truth in perpetual remembrance1 it obtains the same complete credit and authority with believers1 when they are satisfied of its divine origin1 as if they heard the very words pronounced by ,god himself4 ,the subject1 indeed1 merits a diffuse discussion1 and a most accurate examination4 ,but the reader will pardon me1 if ,i attend rather to what the design of this work admits1 than to what the extensive nature of the present subject requires4 ,but there has very generally prevailed a most pernicious error1 that the ,scriptures have only so much weight as is conceded to them by the suffrages of the ,church2 as though the eternal and inviolable truth of ,god depended on the arbitrary will of men4 ,for thus1 with great contempt of the ,holy ,spirit1 they inquire1 ,who can assure us that ,god is the author of them8 ,who can with certainty affirm1 that they have been preserved safe and uncorrupted to the present age8 ,who can persuade us that this book ought to be received with reverence1 and that expunged from the sacred number1 unless all these things were regulated by the decisions of the ,church8 ,it depends1 therefore1 7say they17 on the determination of the ,church1 to decide both what reverence is due to the ,scripture1 and what books are to be comprised in its canon4 ,thus sacrilegious men1 while they wish to introduce an unlimited tyranny1 under the name of the ,church1 are totally unconcerned with what absurdities they embarrass themselves and others1 provided they can extort from the ignorant this one admission1 that the ,church can do every thing4 ,but1 if this be true1 what will be the condition of those wretched consciences1 which are seeking a solid assurance of eternal life1 if all the promises extant concerning it rest only on the judgment of men8 ,will the reception of such an answer cause their fluctuations to subside1 and their terrors to vanish8 ,again1 how will the impious ridicule our faith1 and all men call it in question1 if it be understood to possess only a precarious authority depending on the favour of men6 ,,ii4 ,but such cavillers are completely refuted even by one word of the ,apostle4 ,he testifies that the church is 8built upon the foundation of the apostles and prophets407#abc7 ,if the doctrine of the prophets and apostles be the foundation of the ,church1 it must have been certain1 antecedently to the existence of the ,church4 ,nor is there any foundation for this cavil1 that though the ,church derive its origin from the ,scriptures1 yet it remains doubtful what writings are to be ascribed to the prophets and apostles1 unless it be determined by the ,church4 ,for if the ,christian ,church has been from the beginning founded on the writings of the prophets and the preaching of the apostles1 wherever that doctrine is found1 the approbation of it has certainly preceded the formation of the ,church2 since without it the ,church itself had never existed4 ,it is a very false notion1 therefore1 that the power of judging of the ,scripture belongs to the ,church1 so as to make the certainty of it dependent on the ,church's will4 ,wherefore1 when the ,church receives it1 and seals it with her suffrage1 she does not authenticate a thing otherwise dubious or controvertible2 but1 knowing it to be the truth of her ,god1 performs a duty of piety1 by treating it with immediate veneration4 ,but1 with regard to the question1 ,how shall we be persuaded of its divine original1 unless we have recourse to the decree of the ,church8 this is just as if any one should inquire1 ,how shall we learn to distinguish light from darkness1 white from black1 sweet from bitter8 ,for the ,scripture exhibits as clear evidence of its truth1 as white and black things do of their colour1 or sweet and bitter things of their taste4 ,,iii4 ,i know1 indeed1 that they commonly cite the opinion of ,augustine1 where he says1 8that he would not believe the ,gospel unless he were influenced by the authority of the ,church407#abd7 ,but how falsely and unfairly this is cited in support of such a notion1 it is easy to discover from the context4 ,he was in that contending with the ,manichees1 who wished to be credited1 without any controversy1 when they affirmed the truth to be on their side1 but never proved it4 ,now1 as they made the authority of the ,gospel a pretext in order to establish the credit of their ,manichus1 he inquires what they would do if they met with a man who did not believe the ,gospel2 with what kind of persuasion they would convert him to their opinion4 ,he afterwards adds1 8,indeed1 ,i would not give credit to the ,gospel10 c41 intending1 that he himself1 when an alien from the faith1 could not be prevailed on to embrace the ,gospel as the certain truth of ,god1 till he was convinced by the authority of the ,church4 ,and is it surprising that any one1 yet destitute of the knowledge of ,christ1 should pay a respect to men8 ,augustine1 therefore1 does not there maintain that the faith of the pious is founded on the authority of the ,church1 nor does he mean that the certainty of the ,gospel depends on it2 but simply1 that unbelievers would have no assurance of the truth of the ,gospel1 that would win them to ,christ1 unless they were influenced by the consent of the ,church4 ,and a little before1 he clearly confirms it in these words3 8,when ,i shall have commended my own creed1 and derided yours1 what judgment1 think you1 ought we to form1 what conduct ought we to pursue1 but to forsake those who invite us to acknowledge things that are certain1 and afterwards command us to believe things that are uncertain2 and to follow those who invite us first to believe what we cannot yet clearly see1 that1 being strengthened by faith1 we may acquire an understanding of what we believe2 our mind being now internally strengthened and illuminated1 not by men1 but by ,god himself80 ,these are the express words of ,augustine2 whence the inference is obvious to every one1 that this holy man did not design to suspend our faith in the ,scriptures on the arbitrary decision of the ,church1 but only to show 7what we all confess to be true7 that they who are yet unilluminated by the ,spirit of ,god1 are1 by a reverence for the ,church1 brought to such a docility as to submit to learn the faith of ,christ from the ,gospel2 and that thus the authority of the ,church is an introduction to prepare us for the faith of the ,gospel4 ,for we see that he will have the certainty of the pious to rest on a very different foundation4 ,otherwise ,i do not deny his frequently urging on the ,manichees the universal consent of the ,church1 with a view to prove the truth of the ,scripture1 which they rejected4 ,whence his rebuke of ,faustus1 8for not submitting to the truth of the ,gospel1 so founded1 so established1 so gloriously celebrated1 and delivered through certain successions from the apostolic age40 ,but he nowhere insinuates that the authority which we attribute to the ,scripture depends on the definitions or decrees of men3 he only produces the universal judgment of the ,church1 which was very useful to his argument1 and gave him an advantage over his adversaries4 ,if any one desire a fuller proof of this1 let him read his treatise 8,of the ,advantage of ,believing20 where he will find1 that he recommends no other facility of believing1 than such as may afford us an introduction1 and be a proper beginning of inquiry1 as he expresses himself2 yet that we should not be satisfied with mere opinion1 but rest upon certain and solid truth4 ,,iv4 ,it must be maintained1 as ,i have before asserted1 that we are not established in the belief of the doctrine till we are indubitably persuaded that ,god is its ,author4 ,the principal proof1 therefore1 of the ,scriptures is every where derived from the character of the ,divine ,speaker4 ,the prophets and apostles boast not of their own genius1 or any of those talents which conciliate the faith of the hearers2 nor do they insist on arguments from reason2 but bring forward the sacred name of ,god1 to compel the submission of the whole world4 ,we must now see how it appears1 not from probable supposition1 but from clear demonstration1 that this use of the divine name is neither rash nor fallacious4 ,now1 if we wish to consult the true interest of our consciences2 that they may not be unstable and wavering1 the subjects of perpetual doubt2 that they may not hesitate at the smallest scruples1--this persuasion must be sought from a higher source than human reasons1 or judgments1 or conjectures--even from the secret testimony of the ,spirit4 ,it is true that1 if we were inclined to argue the point1 many things might be adduced which certainly evince1 if there be any ,god in heaven1 that he is the ,author of the ,law1 and the ,prophecies1 and the ,gospel4 ,even though men of learning and deep judgment rise up in opposition1 and exert and display all the powers of their minds in this dispute1 yet1 unless they are wholly lost to all sense of shame1 this confession will be extorted from them1 that the ,scripture exhibits the plainest evidences that it is ,god who speaks in it1 which manifests its doctrine to be divine4 ,and we shall soon see1 that all the books of the sacred ,scripture very far excel all other writings4 ,if we read it with pure eyes and sound minds1 we shall immediately perceive the majesty of ,god1 which will subdue our audacious contradictions1 and compel us to obey him4 ,yet it is acting a preposterous part1 to endeavour to produce sound faith in the ,scripture by disputations4 ,though1 indeed1 ,i am far from excelling in peculiar dexterity or eloquence1 yet1 if ,i were to contend with the most subtle despisers of ,god1 who are ambitious to display their wit and their skill in weakening the authority of ,scripture1 ,i trust ,i should be able1 without difficulty1 to silence their obstreperous clamour4 ,and1 if it were of any use to attempt a refutation of their cavils1 ,i would easily demolish the boasts which they mutter in secret corners4 ,but though any one vindicates the sacred word of ,god from the aspersions of men1 yet this will not fix in their hearts that assurance which is essential to true piety4 ,religion appearing1 to profane men1 to consist wholly in opinion1 in order that they may not believe any thing on foolish or slight grounds1 they wish and expect it to be proved by rational arguments1 that ,moses and the prophets spake by divine inspiration4 ,but ,i reply1 that the testimony of the ,spirit is superior to all reason4 ,for1 as ,god alone is a sufficient witness of himself in his own word1 so also the word will never gain credit in the hearts of men1 till it be confirmed by the internal testimony of the ,spirit4 ,it is necessary1 therefore1 that the same ,spirit1 who spake by the mouths of the prophets1 should penetrate into our hearts1 to convince us that they faithfully delivered the oracles which were divinely intrusted to them4 ,and this connection is very suitably expressed in these words3 8,my ,spirit that is upon thee1 and my word which ,i have put in thy mouth1 shall not depart out of thy mouth1 nor out of the mouth of thy seed1 nor out of the mouth of thy seed's seed1 for ever407#abe7 ,some good men are troubled that they are not always prepared with clear proof to oppose the impious1 when they murmur with impunity against the divine word2 as though the ,spirit were not therefore denominated a 8seal10 and 8an earnest10 for the confirmation of the faith of the pious2 because1 till he illuminate their minds1 they are perpetually fluctuating amidst a multitude of doubts4 ,v4 ,let it be considered1 then1 as an undeniable truth1 that they who have been inwardly taught by the ,spirit1 feel an entire acquiescence in the ,scripture1 and that it is selfauthenticated1 carrying with it its own evidence1 and ought not to be made the subject of demonstration and arguments from reason2 but it obtains the credit which it deserves with us by the testimony of the ,spirit4 ,for though it conciliate our reverence by its internal majesty1 it never seriously affects us till it is confirmed by the ,spirit in our hearts4 ,therefore1 being illuminated by him1 we now believe the divine original of the ,scripture1 not from our own judgment or that of others1 but we esteem the certainty1 that we have received it from ,god's own mouth by the ministry of men1 to be superior to that of any human judgment1 and equal to that of an intuitive perception of ,god himself in it4 ,we seek not arguments or probabilities to support our judgment1 but submit our judgments and understandings as to a thing concerning which it is impossible for us to judge2 and that not like some persons1 who are in the habit of hastily embracing what they do not understand1 which displeases them as soon as they examine it1 but because we feel the firmest conviction that we hold an invincible truth2 nor like those unhappy men who surrender their minds captives to superstitions1 but because we perceive in it the undoubted energies of the ,divine power1 by which we are attracted and inflamed to an understanding and voluntary obedience1 but with a vigour and efficacy superior to the power of any human will or knowledge4 ,with the greatest justice1 therefore1 ,god exclaims by ,isaiah17#abf7 that the prophets and all the people were his witnesses2 because1 being taught by prophecies1 they were certain that ,god had spoken without the least fallacy or ambiguity4 ,it is such a persuasion1 therefore1 as requires no reasons2 such a knowledge as is supported by the highest reason1 in which1 indeed1 the mind rests with greater security and constancy than in any reasons2 it is1 finally1 such a sentiment as cannot be produced but by a revelation from heaven4 ,i speak of nothing but what every believer experiences in his heart1 except that my language falls far short of a just explication of the subject4 ,i pass over many things at present1 because this subject will present itself for discussion again in another place4 ,only let it be known here1 that that alone is true faith which the ,spirit of ,god seals in our hearts4 ,and with this one reason every reader of modesty and docility will be satisfied3 ,isaiah predicts that 8all the children0 of the renovated ,church 8shall be taught of ,god407#abg7 ,herein ,god deigns to confer a singular privilege on his elect1 whom he distinguishes from the rest of mankind4 ,for what is the beginning of true learning but a prompt alacrity to hear the voice of ,god8 ,by the mouth of ,moses he demands our attention in these terms3 8,say not in thine heart1 ,who shall ascend into heaven8 or1 ,who shall descend into the deep8 ,the word is even in thy mouth407#abh7 ,if ,god hath determined that this treasury of wisdom shall be reserved for his children1 it is neither surprising nor absurd1 that we see so much ignorance and stupidity among the vulgar herd of mankind4 ,by this appellation ,i designate even those of the greatest talents and highest rank1 till they are incorporated into the ,church4 ,moreover1 ,isaiah1 observing that the prophetical doctrine would be incredible1 not only to aliens1 but also to the ,jews1 who wished to be esteemed members of the family1 adds1 at the same time1 the reason--,because the arm of the ,lord will not be revealed to all47#abi7 ,whenever1 therefore1 we are disturbed at the paucity of believers1 let us1 on the other hand1 remember that none1 but those to whom it was given1 have any apprehension of the mysteries of ,god4 ,chapter ,,viii4 ,rational ,proofs ,to ,establish ,the ,belief ,of ,the ,scripture4 ,without this certainty1 better and stronger than any human judgment1 in vain will the authority of the ,scripture be either defended by arguments1 or established by the consent of the ,church1 or confirmed by any other supports2 since1 unless the foundation be laid1 it remains in perpetual suspense4 ,whilst1 on the contrary1 when1 regarding it in a different point of view from common things1 we have once religiously received it in a manner worthy of its excellence1 we shall then derive great assistance from things which before were not sufficient to establish the certainty of it in our minds4 ,for it is admirable to observe how much it conduces to our confirmation1 attentively to study the order and disposition of the ,divine ,wisdom dispensed in it1 the heavenly nature of its doctrine1 which never savours of any thing terrestrial1 the beautiful agreement of all the parts with each other1 and other similar characters adapted to conciliate respect to any writings4 ,but our hearts are more strongly confirmed1 when we reflect that we are constrained to admire it more by the dignity of the subjects than by the beauties of the language4 ,for even this did not happen without the particular providence of ,god1 that the sublime mysteries of the kingdom of heaven should be communicated1 for the most part1 in a humble and contemptible style2 lest1 if they had been illustrated with more of the splendour of eloquence1 the impious might cavil that their triumph is only the triumph of eloquence4 ,now1 since that uncultivated and almost rude simplicity procures itself more reverence than all the graces of rhetoric1 what opinion can we form1 but that the force of truth in the sacred ,scripture is too powerful to need the assistance of verbal art8 ,justly1 therefore1 does the apostle argue that the faith of the ,corinthians was founded1 8not in the wisdom of men1 but in the power of ,god10 because his preaching among them was1 8not with enticing words of man's wisdom1 but in demonstration of the ,spirit and of power407#acj7 ,for the truth is vindicated from every doubt1 when1 unassisted by foreign aid1 it is sufficient for its own support4 ,but that this is the peculiar property of the ,scripture1 appears from the insufficiency of any human compositions1 however artificially polished1 to make an equal impression on our minds4 ,read ,demosthenes or ,cicero2 read ,plato1 ,aristotle1 or any others of that class2 ,i grant that you will be attracted1 delighted1 moved1 and enraptured by them in a surprising manner2 but if1 after reading them1 you turn to the perusal of the sacred volume1 whether you are willing or unwilling1 it will affect you so powerfully1 it will so penetrate your heart1 and impress itself so strongly on your mind1 that1 compared with its energetic influence1 the beauties of rhetoricians and philosophers will almost entirely disappear2 so that it is easy to perceive something divine in the sacred ,scriptures1 which far surpasses the highest attainments and ornaments of human industry4 ,,ii4 ,i grant1 indeed1 that the diction of some of the prophets is neat and elegant1 and even splendid2 so that they are not inferior in eloquence to the heathen writers4 ,and by such examples the ,holy ,spirit hath been pleased to show1 that he was not deficient in eloquence1 though elsewhere he hath used a rude and homely style4 ,but whether we read ,david1 ,isaiah1 and others that resemble them1 who have a sweet and pleasant flow of words1 or ,amos the herdsman1 ,jeremiah1 and ,zechariah1 whose rougher language savours of rusticity1--that majesty of the ,spirit1 which ,i have mentioned1 is every where conspicuous4 ,i am not ignorant that ,satan in many things imitates ,god1 in order that1 by the fallacious resemblance1 he may more easily insinuate himself into the minds of the simple2 and has therefore craftily disseminated1 in unpolished and even barbarous language1 the most impious errors1 by which multitudes have been miserably deceived1 and has often used obsolete forms of speech as a mask to conceal his impostures4 ,but the vanity and fraud of such affectation are visible to all men of moderate understanding4 ,with respect to the sacred ,scripture1 though presumptuous men try to cavil at various passages1 yet it is evidently replete with sentences which are beyond the powers of human conception4 ,let all the prophets be examined2 not one will be found1 who has not far surpassed the ability of men2 so that those to whom their doctrine is insipid must be accounted utterly destitute of all true taste4 ,,iii4 ,this argument has been copiously treated by other writers2 wherefore it may suffice at present merely to hint at a few things which chiefly relate to the subject in a general view4 ,beside what ,i have already treated on1 the antiquity of the ,scripture is of no small weight4 ,for1 notwithstanding the fabulous accounts of the ,greek writers concerning the ,egyptian theology1 yet there remains no monument of any religion1 but what is much lower than the age of ,moses4 ,nor does ,moses invent a new deity2 he only makes a declaration of what the ,israelites had1 through a long series of years1 received by tradition from their forefathers concerning the eternal ,god4 ,for what does he aim at1 but to recall them to the covenant made with ,abraham8 ,if he had advanced a thing till then unheard of1 it would not have been received2 but their liberation from the servitude in which they were detained must have been a thing well known to them all2 so that the mention of it immediately excited universal attention4 ,it is probable also that they had been informed of the number of four hundred years4 ,now1 we must consider1 if ,moses 7who himself preceded all other writers by such a long distance of time7 derives the tradition of his doctrine from so remote a beginning1 how much the sacred ,scripture exceeds in antiquity all other books4 ,,iv4 ,unless any would choose to credit the ,egyptians1 who extend their antiquity to six thousand years before the creation of the world4 ,but since their garrulity has been ridiculed even by all the profane writers1 ,i need not trouble myself with refuting it4 ,josephus1 in his book against ,appion1 cites from the most ancient writers testimonies worthy of being remembered2 whence we may gather1 that the doctrine contained in the law has1 according to the consent of all nations1 been renowned from the remotest ages1 although it was neither read nor truly understood4 ,now1 that the malicious might have no room for suspicion1 nor even the wicked any pretence for cavilling1 ,god hath provided the most excellent remedies for both these dangers4 ,when ,moses relates what ,jacob had1 almost three hundred years before1 by the spirit of inspiration pronounced concerning his posterity1 how does he disgrace his own tribe6 ,he even brands it1 in the person of ,levi1 with perpetual infamy4 8,simeon10 says he1 8and ,levi1 instruments of cruelty are in their habitations4 ,o my soul1 come not thou into their secret3 unto their assembly1 mine honour1 be not thou united407#aca7 ,he certainly might have been silent on that disgraceful circumstance1 not only to spare his father1 but also to avoid aspersing himself1 as well as all his family1 with part of the same ignominy4 ,how can any suspicion be entertained of him1 who1 voluntarily publishing1 from the inspiration of the ,holy ,spirit1 that the first of the family from which he was descended was guilty of detestable conduct1 neither consults his own personal honours1 nor refuses to incur the resentment of his relations1 to whom this must undoubtedly have given offence8 ,when he mentions also the impious murmurings of ,aaron1 his brother1 and ,miriam1 his sister17#acb7 shall we say that he spake according to the dictates of the flesh1 or obeyed the command of the ,holy ,spirit8 ,besides1 as he enjoyed the supreme authority1 why did he not leave to his own sons1 at least1 the office of the highpriesthood1 but place them in the lowest station8 ,i only hint at a few things out of many4 ,but in the law itself many arguments will every where occur1 which challenge a full belief1 that1 without controversy1 the legation of ,moses was truly divine4 ,v4 ,moreover1 the miracles which he relates1 and which are so numerous and remarkable1 are so many confirmations of the law which he delivered1 and of the doctrine which he published4 ,for that he was carried up into the mountain in a cloud2 that he continued there forty days1 deprived of all human intercourse2 that1 in the act of proclaiming the law1 his face shone as with the rays of the sun2 that lightnings flashed all around2 that thunders and various noises were heard through the whole atmosphere2 that a trumpet sounded1 but a trumpet not blown by human breath2 that the entrance of the tabernacle was concealed from the view of the people by an intervening cloud2 that his authority was so miraculously vindicated by the horrible destruction of ,korah1 ,dathan1 and ,abiram1 and all their impious faction2 that a rock smitten with a rod immediately emitted a river2 that manna rained from heaven at his request27#acc7--;are not all these so many testimonies from heaven of his being a true prophet8 ,if any one object that ,i assume1 as granted1 things which are the subjects of controversy1 this cavil is easily answered4 ,for1 as ,moses published all these things in an assembly of the people1 what room was there for fiction among those who had been eyewitnesses of the events8 ,is it probable that he would make his appearance in public1 and1 accusing the people of infidelity1 contumacy1 ingratitude1 and other crimes1 boast that his doctrine had been confirmed in their sight by miracles which they had never seen8 ,,vi4 ,for this also is worthy of being remarked1 that all his accounts of miracles are connected with such unpleasant circumstances1 as were calculated to stimulate all the people1 if there had been but the smallest occasion1 to a public and positive contradiction2 whence it appears1 that they were induced to coincide with him only by the ample conviction of their own experience4 ,but since the matter was too evident for profane writers to take the liberty of denying the performance of miracles by ,moses1 the father of lies has suggested the calumny of ascribing them to magical arts4 ,but by what kind of conjecture can they pretend to charge him with having been a magician1 who had so great an abhorrence of that superstition1 as to command1 that he who merely consulted magicians and soothsayers should be stoned87#acd7 ,certainly no impostor practises such juggling tricks1 who does not make it his study1 for the sake of acquiring fame1 to astonish the minds of the vulgar4 ,but what is the practice of ,moses8 ,openly avowing that himself and his brother ,aaron are nothing17#ace7 but that they only execute the commands of ,god1 he sufficiently clears his character from every unfavourable aspersion4 ,now1 if the events themselves be considered1 what incantation could cause manna to rain daily from heaven sufficient to support the people1 and1 if any one laid up more than the proper quantity1 cause it to putrefy1 as a punishment from ,god for his unbelief8 ,add also the many serious examinations which ,god permitted his servant to undergo1 so that the clamour of the wicked can now be of no avail4 ,for as often as this holy servant of ,god was in danger of being destroyed1 at one time by proud and petulant insurrections of all the people1 at another by the secret conspiracies of a few1--how was it possible for him to elude their inveterate rage by any arts of deception8 ,and the event evidently proves1 that by these circumstances his doctrine was confirmed to all succeeding ages4 ,,vii4 ,moreover1 who can deny that his assigning1 in the person of the patriarch ,jacob1 the supreme power to the tribe of ,judah1 proceeded from a spirit of prophecy17#acf7 especially if we consider the eventual accomplishment of this prediction8 ,suppose ,moses to have been the first author of it2 yet after he committed it to writing1 there elapsed four hundred years in which we have no mention of the sceptre in the tribe of ,judah4 ,after the inauguration of ,saul1 the regal power seemed to be fixed in the tribe of ,benjamin4 ,when ,samuel anointed ,david1 what reason appeared for transferring it8 ,who would have expected a king to arise out of the plebeian family of a herdsman8 ,and of seven brothers1 who would have conjectured that such an honour was destined for the youngest8 ,and by what means did he attain a hope of the kingdom8 ,who can assert that this unction was directed by human art1 or industry1 or prudence1 and was not rather a completion of the prediction of heaven8 ,and in like manner do not his predictions1 although obscure1 concerning the admission of the ,gentiles into the covenant of ,god1 which were accomplished almost two thousand years after1 clearly prove him to have spoken under a divine inspiration8 ,i omit other predictions1 which so strongly savour of a divine inspiration1 that all who have the use of their reason must perceive that it is ,god who speaks4 ,in short1 one song of his is a clear mirror in which ,god evidently appears47#acg7 ,,viii4 ,but in the other prophets this is yet far more conspicuous4 ,i shall only select a few examples2 for to collect all would be too laborious4 ,when1 in the time of ,isaiah1 the kingdom of ,judah was in peace1 and even when they thought themselves safe in the alliance of the ,chaldeans1 ,isaiah publicly spake of the destruction of the city and the banishment of the people47#ach7 ,now1 even if to predict long before things which then seemed false1 but have since appeared to be true1 were not a sufficiently clear proof of a divine inspiration1 to whom but ,god shall we ascribe the prophecies which he uttered concerning their deliverance8 ,he mentions the name of ,cyrus1 by whom the ,chaldeans were to be subdued1 and the people restored to liberty47#aci7 ,more than a century elapsed after this prophecy before the birth of ,cyrus2 for he was not born till about the hundredth year after the prophet's death4 ,no man could then divine1 that there would be one ,cyrus1 who would engage in a war with the ,babylonians1 who would subjugate such a powerful monarchy1 and release the people of ,israel from exile4 ,does not this bare narration1 without any ornaments of diction1 plainly demonstrate that ,isaiah delivered the undoubted oracles of ,god1 and not the conjectures of men8 ,again1 when ,jeremiah1 just before the people were carried away1 limited the duration of their captivity to seventy years1 and predicted their liberation and return1 must not his tongue have been under the direction of the ,spirit of ,god87#adj7 ,what impudence must it be to deny that the authority of the prophets has been confirmed by such proofs1 or that what they themselves assert1 in order to vindicate the credit due to their declarations1 has been actually fulfilled6 8,behold1 the former things are come to pass1 and new things do ,i declare3 before they spring forth1 ,i tell you of them407#ada7 ,i shall not speak of ,jeremiah and ,ezekiel1 who1 living in distant countries1 but prophesying at the same time1 so exactly accord in their declarations1 as though they had mutually dictated the words to each other4 ,what shall we say of ,daniel8 ,has not he prophesied of the events of nearly six hundred years in such a connected series1 as if he were composing a history of transactions already past and universally known8 ,if pious men properly consider these things1 they will be sufficiently prepared to curb the petulance of the wicked2 for the demonstration is too clear to be liable to any cavils4 ,,ix4 ,i know what is objected by some clamorous men1 who would ostentatiously display the force of their understanding in opposing divine truth4 ,for they inquire1 ,who has assured us that ,moses and the prophets actually wrote those books which bear their names8 ,they even dare to question whether such a man as ,moses ever existed4 ,but if any man should call in question the existence of ,plato1 or ,aristotle1 or ,cicero1 who would deny that such madness ought to receive corporal punishment8 ,the law of ,moses has been wonderfully preserved1 rather by the providence of heaven than by the endeavours of men4 ,and though1 through the negligence of the priests1 it lay for a short time concealed1 since it was found by the pious king ,josiah1 it has continued in the hands of men through every succeeding age47#adb7 ,nor1 indeed1 did ,josiah produce it as a thing unknown or new1 but as what had always been public1 and the memory of which was then famous4 ,the protograph had been appointed to be kept in the temple1 and a transcript of it to be deposited in the royal archives27#adc7 only the priests had discontinued their ancient custom of publishing the law1 and the people themselves had neglected their wonted reading of it3 yet there scarcely passed an age in which its sanction was not confirmed and renewed4 ,were they1 who had the writings of ,david1 ignorant of ,moses8 ,but1 to speak of all at once1 it is certain1 that their writings descended to posterity only from hand to hand1 7so to speak17 through a long series of years transmitted from the fathers1 who partly had heard them speak1 and partly learned from others who heard them1 while it was fresh in their memory1 that they had thus spoken4 ,x4 ,with regard to what they object from the history of the ,maccabees1 to diminish the credit of the ,scripture1 nothing could be conceived more adapted to establish it4 ,but first let us divest it of their artificial colouring1 and then retort upon them the weapon which they direct against us4 ,when ,antiochus1 say they1 commanded all the books to be burned1 whence proceeded the copies which we now have8 ,i1 on the contrary1 inquire1 where they could so speedily be fabricated4 ,for it is evident1 that1 as soon as the persecution subsided1 they immediately appeared1 and were1 without controversy1 acknowledged as the same by all pious men2 who1 having been educated in their doctrine1 had been familiarly acquainted with them4 ,nay1 even when all the impious1 as if by a general conspiracy1 so wantonly insulted the ,jews1 no man ever dared to charge them with forging their books4 ,for1 whatever be their opinion of the ,jewish religion1 yet they confess that ,moses was the author of it4 ,what1 then1 do these clamorous objectors1 but betray their own consummate impudence1 when they slander1 as supposititious1 books whose sacred antiquity is confirmed by the consent of all histories8 ,but1 to waste no more useless labour in refuting such stale calumnies1 let us rather consider how carefully the ,lord preserved his own word1 when1 beyond all hope1 he rescued it from the fury of the most cruel of tyrants1 as from a devouring fire2--that he endued the pious priests and others with so much constancy1 that they hesitated not to redeem this treasure1 if necessary1 with their lives1 to transmit it to posterity2 and that he frustrated the most diligent inquisition of so many governors and soldiers4 ,who is there but must acknowledge it to have been an eminent and wonderful work of ,god1 that those sacred monuments1 which the impious had flattered themselves were utterly destroyed1 were soon public again1 as it were1 fully restored to mankind1 and1 indeed1 with far greater honour8 ,for soon after followed the ,greek ,translation1 which published them throughout the world4 ,nor was ,god's preserving the tables of his covenant from the sanguinary edicts of ,antiochus1 the only instance of his wonderful operation1 but that1 amidst such various miseries1 with which the ,jewish nation was diminished and laid waste1 and at last nearly exterminated1 these records still remained entire4 ,the ,hebrew language lay not only despised1 but almost unknown2 and surely1 had not ,god consulted the interest of religion1 it had been totally lost4 ,for how much the ,jews1 after their return from captivity1 departed from the genuine use of their native language1 appears from the prophets of that age2 which it is therefore useful to observe1 because this comparison more clearly evinces the antiquity of the law and the prophets4 ,and by whom hath ,god preserved to us the doctrine of salvation contained in the law and the prophets1 that ,christ might be manifested in due time8 ,by his most inveterate enemies1 the ,jews2 whom ,augustine therefore justly denominates the librarians of the ,christian ,church1 because they have furnished us with a book of which themselves make no use4 ,,xi4 ,if we proceed to the ,new ,testament1 by what solid foundations is its truth supported8 ,three ,evangelists recite their history in a low and mean style4 ,many proud men are disgusted with that simplicity1 because they attend not to the principal points of doctrine2 whence it were easy to infer1 that they treat of heavenly mysteries which are above human capacity4 ,they who have a spark of ingenuous modesty will certainly be ashamed1 if they peruse the first chapter of ,luke4 ,now1 the discourses of ,christ1 a concise summary of which is comprised in these three ,evangelists1 easily exempt their writings from contempt4 ,but ,john1 thundering from his sublimity1 more powerfully than any thunderbolt1 levels to the dust the obstinacy of those whom he does not compel to the obedience of faith4 ,let all those censorious critics whose supreme pleasure consists in banishing all reverence for the ,scripture out of their own hearts and the hearts of others1 come forth to public view4 ,let them read the ,gospel of ,john3 whether they wish it or not1 they will there find numerous passages1 which1 at least1 arouse their indolence2 and which will even imprint a horrible brand on their consciences to restrain their ridicule4 ,similar is the method of ,paul and of ,peter1 in whose writings1 though the greater part be blind1 yet their heavenly majesty attracts universal attention4 ,but this one circumstance raises their doctrine sufficiently above the world1 that ,matthew1 who had before been confined to the profit of his table1 and ,peter and ,john1 who had been employed in fishingboats1--all plain1 unlettered men1--had learned nothing in any human school which they could communicate to others4 ,and ,paul1 from not only a professed1 but a cruel and sanguinary enemy1 being converted to a new man1 proves1 by his sudden and unhoped for change1 that he was constrained1 by a command from heaven1 to vindicate that doctrine which he had before opposed4 ,let these men deny that the ,holy ,spirit descended on the ,apostles2 or1 at least1 let them dispute the credibility of the history2 yet the fact itself loudly proclaims1 that they were taught by the ,spirit1 who1 though before despised as some of the meanest of the people1 suddenly began to discourse in such a magnificent manner on the mysteries of heaven4 ,,xii4 ,besides1 there are also other very substantial reasons why the consent of the ,church should have its weight4 ,for it is not an unimportant consideration1 that1 since the publication of the ,scripture1 so many generations of men should have agreed in voluntarily obeying it2 and that however ,satan1 together with the whole world1 has endeavoured by strange methods to suppress or destroy it1 or utterly to erase and obliterate it from the memory of man1 yet it has always1 like a palmtree1 risen superior to all opposition1 and remained invincible4 ,indeed1 there has scarcely ever been a sophist or orator of more than common abilities1 who has not tried his strength in opposing it2 yet they have all availed nothing4 ,all the powers of the earth have armed themselves for its destruction2 but their attempts have all evaporated into smoke4 ,how could it have so firmly resisted attacks on every quarter1 if it had been supported only by human power8 ,indeed1 an additional proof of its ,divine origin arises from this very circumstance1 that1 notwithstanding all the strenuous resistance of men1 it has1 by its own power1 risen superior to every danger4 ,moreover1 not one city1 or one nation1 only1 has conspired to receive and embrace it2 but1 as far as the world extends1 it has obtained its authority by the holy consent of various nations1 who agreed in nothing besides4 ,and as such an agreement of minds1 so widely distant in place1 and so completely dissimilar in manners and opinions1 ought to have great influence with us1 since it is plain that it was effected only by the power of heaven1 so it acquires no small weight from a consideration of the piety of those who unite in this agreement2 not indeed of all1 but of those1 who1 it hath pleased the ,lord1 should shine as luminaries in his ,church4 ,,xiii4 ,now1 with what unlimited confidence should we submit to that doctrine1 which we see confirmed and witnessed by the blood of so many saints6 ,having once received it1 they hesitated not1 with intrepid boldness1 and even with great alacrity1 to die in its defence3 transmitted to us with such a pledge1 how should we not receive it with a firm and unshaken conviction8 ,is it therefore no small confirmation of the ,scripture1 that it has been sealed with the blood of so many martyrs8 especially when we consider that they died to bear testimony to their faith1 not through intemperate fanaticism1 as is sometimes the case with men of erroneous minds1 but through a firm and constant1 yet sober zeal for ,god4 ,there are other reasons1 and those neither few nor weak1 by which the native dignity and authority of the ,scripture are not only maintained in the minds of the pious1 but also completely vindicated against the subtleties of calumniators2 but such as alone are not sufficient to produce firm faith in it1 till the heavenly ,father1 discovering his own power therein1 places its authority beyond all controversy4 ,wherefore the ,scripture will then only be effectual to produce the saving knowledge of ,god1 when the certainty of it shall be founded on the internal persuasion of the ,holy ,spirit4 ,thus those human testimonies1 which contribute to its confirmation1 will not be useless1 if they follow that first and principal proof1 as secondary aids to our imbecility4 ,but those persons betray great folly1 who wish it to be demonstrated to infidels that the ,scripture is the word of ,god1 which cannot be known without faith4 ,augustine therefore justly observes17#add7 that piety and peace of mind ought to precede1 in order that a man may understand somewhat of such great subjects4 ,chapter ,,ix4 ,the ,fanaticism ,which ,discards ,the ,scripture1 ,under ,the ,pretence ,of ,resorting ,to ,immediate ,revelations1 ,subversive ,of ,every ,principle ,of ,piety4 ,persons who1 abandoning the ,scripture1 imagine to themselves some other way of approaching to ,god1 must be considered as not so much misled by error as actuated by frenzy4 ,for there have lately arisen some unsteady men1 who1 haughtily pretending to be taught by the ,spirit1 reject all reading themselves1 and deride the simplicity of those who still attend to 7what they style7 the dead and killing letter4 ,but ,i would ask them1 what spirit that is1 by whose inspiration they are elevated to such a sublimity1 as to dare to despise the doctrine of the ,scripture1 as puerile and mean4 ,for1 if they answer that it is the ,spirit of ,christ1 how ridiculous is such an assurance6 for that the apostles of ,christ1 and other believers in the primitive ,church1 were illuminated by no other ,spirit1 ,i think they will concede4 ,but not one of them learned1 from his teaching1 to contemn the ,divine word2 they were rather filled with higher reverence for it1 as their writings abundantly testify4 ,this had been predicted by the mouth of ,isaiah4 ,for where he says1 8,my ,spirit that is upon thee1 and my words which ,i have put in thy mouth1 shall not depart out of thy mouth1 nor out of the mouth of thy seed1 for ever107#ade7 he does not confine people under the old dispensation to the external letter1 as though they were children learning to read1 but declares1 that it will be the true and complete felicity of the new ,church1 under the reign of ,christ1 to be governed by the word of ,god1 as well as by his ,spirit4 ,whence we infer1 that these persons are guilty of detestable sacrilege1 in disjoining these two things1 which the prophet has connected in an inviolable union4 ,again2 ,paul1 after he had been caught up into the third heaven1 did not cease to study the doctrine of the law and the prophets2 as he also exhorted ,timothy1 a teacher of more than common excellence1 to 8give attendance to reading407#adf7 ,and worthy of remembrance is his eulogium on the ,scripture1 that it 8is profitable for doctrine1 for reproof1 for correction1 for instruction in righteousness2 that the man of ,god may be perfect407#adg7 ,how diabolical1 then1 is that madness which pretends that the use of the ,scripture is only transient and temporary1 which guides the sons of ,god to the highest point of perfection6 ,i would also ask them another question--whether they have imbibed a different spirit from that which the ,lord promised to his disciples8 ,great as their infatuation is1 ,i do not think them fanatical enough to hazard such an avowal4 ,but what kind of ,spirit did he promise8 ,one1 truly1 who should 8not speak of himself107#adh7 but suggest and instil into their minds those things which he had orally delivered4 ,the office of the ,spirit1 then1 which is promised to us1 is not to feign new and unheard of revelations1 or to coin a new system of doctrine1 which would seduce us from the received doctrine of the ,gospel1 but to seal to our minds the same doctrine which the ,gospel delivers4 ,,ii4 ,hence we readily understand that it is incumbent on us diligently to read and attend to the ,scripture1 if we would receive any advantage or satisfaction from the ,spirit of ,god2 7thus also ,peter7#adi7 commends those who studiously attended to the doctrine of the prophets1 which yet might be supposed to have retired after the light of the ,gospel was risen27 but1 on the contrary1 that if any spirit1 neglecting the wisdom of the word of ,god1 obtrude on us another doctrine1 he ought justly to be suspected of vanity and falsehood4 ,for1 as ,satan transforms himself into an angel of light1 what authority will the ,spirit have with us1 unless we can distinguish him by the most certain criterion8 ,we find him clearly designated1 indeed1 in the word of the ,lord2 but these unhappy men are fondly bent on delusion1 even to their own destruction1 seeking a spirit rather from themselves than from him4 ,but they plead1 that it is unworthy of the ,spirit of ,god1 to whom all things ought to be subject1 to be made subject to the ,scripture2 as though it were ignominious to the ,holy ,spirit to be every where equal and uniform1 in all things invariably consistent with himself4 ,if he were to be conformed to the rules of men1 or of angels1 or of any other beings1 ,i grant he might then be considered as degraded1 or even reduced to a state of servitude2 but while he is compared with himself1 and considered in himself1 who will assert that he is thereby injured8 ,this is bringing him to the test of examination4 ,i confess it is4 ,but it is the way which he has chosen for the confirmation of his majesty among us4 ,we ought to be satisfied1 as soon as he communicates himself to us4 ,but1 lest the spirit of ,satan should insinuate himself under his name1 he chooses to be recognized by us from his image1 which he hath impressed in the ,scriptures4 ,he is the author of the ,scriptures3 he cannot be mutable and inconsistent with himself4 ,he must therefore perpetually remain such as he has there discovered himself to be4 ,this is not disgraceful to him2 unless we esteem it honourable for him to alter and degenerate from himself4 ,,iii4 ,but their cavilling objection1 that we depend on 8the letter that killeth10 shows1 that they have not escaped the punishment due to the despisers of the ,scripture4 ,for it is sufficiently evident1 that ,paul is there contending against the false apostles17#aej7 who1 recommending the law to the exclusion of ,christ1 were seducing the people from the blessings of the ,new ,covenant1 in which the ,lord engages to engrave his law in the minds of believers1 and to inscribe it on their hearts4 ,the letter therefore is dead1 and the law of the ,lord slays the readers of it1 where it is separated from the grace of ,christ1 and only sounds in the ears1 without affecting the heart4 ,but if it be efficaciously impressed on our hearts by the ,spirit1--if it exhibit ,christ1--it is the word of life1 8converting the soul1 making wise the simple10 c47#aea7 ,but in the same place the ,apostle also calls his preaching 8the ministration of the ,spirit207#aeb7 doubtless intending1 that the ,holy ,spirit so adheres to his own truth1 which he hath expressed in the ,scriptures1 that he only displays and exerts his power where the word is received with due reverence and honour4 ,nor is this repugnant to what ,i before asserted1 that the word itself has not much certainty with us1 unless when confirmed by the testimony of the ,spirit4 ,for the ,lord hath established a kind of mutual connection between the certainty of his word and of his ,spirit2 so that our minds are filled with a solid reverence for the word1 when by the light of the ,spirit we are enabled therein to behold the ,divine countenance2 and1 on the other hand1 without the least fear of mistake1 we gladly receive the ,spirit1 when we recognize him in his image1 that is1 in the word4 ,this is the true state of the case4 ,god did not publish his word to mankind for the sake of momentary ostentation1 with a design to destroy or annul it immediately on the advent of the ,spirit2 but he afterwards sent the same ,spirit1 by whose agency he had dispensed his word1 to complete his work by an efficacious confirmation of that word4 ,in this manner ,christ opened the understanding of his two disciples27#aec7 not that1 rejecting the ,scriptures1 they might be wise enough of themselves1 but that they might understand the ,scriptures4 ,so when ,paul exhorts the ,thessalonians to 8quench not the ,spirit107#aed7 he does not lead them to empty speculations independent of the word2 for he immediately adds1 8despise not prophesyings20 clearly intimating1 that the light of the ,spirit is extinguished when prophecies fall into contempt4 ,what answer can be given to these things1 by those proud fanatics1 who think themselves possessed of the only valuable illumination1 when1 securely neglecting and forsaking the ,divine word1 they1 with equal confidence and temerity1 greedily embrace every reverie which their distempered imaginations may have conceived8 ,a very different sobriety becomes the children of ,god2 who1 while they are sensible that1 exclusively of the ,spirit of ,god1 they are utterly destitute of the light of truth1 yet are not ignorant that the word is the instrument1 by which the ,lord dispenses to believers the illumination of his ,spirit4 ,for they know no other ,spirit than that who dwelt in and spake by the apostles2 by whose oracles they are continually called to the hearing of the word4 ,chapter ,x4 ,all ,idolatrous ,worship ,discountenanced ,in ,the ,scripture1 ,by ,its ,exclusive ,opposition ,of ,the ,true ,god ,to ,all ,the ,fictitious ,deities ,of ,the ,heathen4 ,but1 since we have shown that the knowledge of ,god1 which is otherwise exhibited without obscurity in the structure of the world1 and in all the creatures1 is yet more familiarly and clearly unfolded in the word1 it will be useful to examine1 whether the representation1 which the ,lord gives us of himself in the ,scripture1 agrees with the portraiture which he had before been pleased to delineate in his works4 ,this is indeed an extensive subject1 if we intended to dwell on a particular discussion of it4 ,but ,i shall content myself with suggesting some hints1 by which the minds of the pious may learn what ought to be their principal objects of investigation in ,scripture concerning ,god1 and may be directed to a certain end in that inquiry4 ,i do not yet allude to the peculiar covenant which distinguished the descendants of ,abraham from the rest of the nations4 ,for in receiving1 by gratuitous adoption1 those who were his enemies into the number of his children1 ,god even then manifested himself as a ,redeemer2 but we are still treating of that knowledge which relates to the creation of the world1 without ascending to ,christ the ,mediator4 ,but though it will be useful soon to cite some passages from the ,new ,testament1 7since that also demonstrates the power of ,god in the creation1 and his providence in the conservation of the world17 yet ,i wish the reader to be apprized of the point now intended to be discussed1 that he may not pass the limits which the subject prescribes4 ,at present1 then1 let it suffice to understand how ,god1 the former of heaven and earth1 governs the world which he hath made4 ,both his paternal goodness1 and the beneficent inclinations of his will1 are every where celebrated2 and examples are given of his severity1 which discover him to be the righteous punisher of iniquities1 especially where his forbearance produces no salutary effects upon the obstinate4 ,,ii4 ,in some places1 indeed1 we are favoured with more explicit descriptions1 which exhibit to our view an exact representation of his genuine countenance4 ,for ,moses1 in the description which he gives of it1 certainly appears to have intended a brief comprehension of all that it was possible for men to know concerning him--8,the ,lord1 the ,lord ,god1 merciful and gracious1 long suffering1 and abundant in goodness and truth1 keeping mercy for thousands1 forgiving iniquity1 and transgression1 and sin1 and that will by no means clear the guilty2 visiting the iniquity of the fathers upon the children1 and upon the children's children407#aee7 ,where we may observe1 first1 the assertion of his eternity and self existence1 in that magnificent name1 which is twice repeated2 and secondly1 the celebration of his attributes1 giving us a description1 not of what he is in himself1 but of what he is to us1 that our knowledge of him may consist rather in a lively perception1 than in vain and airy speculation4 ,here we find an enumeration of the same perfections which1 as we have remarked1 are illustriously displayed both in heaven and on earth--clemency1 goodness1 mercy1 justice1 judgment1 and truth4 ,for power is comprised in the word ,elohim1 ,god4 ,the prophets distinguish him by the same epithets1 when they intend a complete exhibition of his holy name4 ,but1 to avoid the necessity of quoting many passages1 let us content ourselves at present with referring to one ,psalm27#aef7 which contains such an accurate summary of all his perfections1 that nothing seems to be omitted4 ,and yet it contains nothing but what may be known from a contemplation of the creatures4 ,thus1 by the teaching of experience1 we perceive ,god to be just what he declares himself in his word4 ,in ,jeremiah1 where he announces in what characters he will be known by us1 he gives a description1 not so full1 but to the same effect--8,let him that glorieth glory in this1 that he understandeth and knoweth me1 that ,i am the ,lord1 which exercise lovingkindness1 judgment1 and righteousness in the earth407#aeg7 ,these three things it is certainly of the highest importance for us to know--mercy1 in which alone consists all our salvation2 judgment1 which is executed on the wicked every day1 and awaits them in a still heavier degree to eternal destruction2 righteousness1 by which the faithful are preserved1 and most graciously supported4 ,when you understand these things1 the prophecy declares that you have abundant reason for glorying in ,god4 ,nor is this representation chargeable with an omission of his truth1 or his power1 or his holiness1 or his goodness4 ,for how could we have that knowledge1 which is here required1 of his righteousness1 mercy1 and judgment1 unless it were supported by his inflexible veracity8 ,and how could we believe that he governed the world in judgment and justice1 if we were ignorant of his power8 ,and whence proceeds his mercy1 but from his goodness8 ,if all his ways1 then1 are mercy1 judgment1 and righteousness1 holiness also must be conspicuously displayed in them4 ,moreover1 the knowledge of ,god1 which is afforded us in the ,scriptures1 is designed for the same end as that which we derive from the creatures3 it invites us first to the fear of ,god1 and then to confidence in him2 that we may learn to honour him with perfect innocence of life1 and sincere obedience to his will1 and to place all our dependence on his goodness4 ,,iii4 ,but here ,i intend to comprise a summary of the general doctrine4 ,and1 first1 let the reader observe1 that the ,scripture1 in order to direct us to the true ,god1 expressly excludes and rejects all the gods of the heathen2 because1 in almost all ages1 religion has been generally corrupted4 ,it is true1 indeed1 that the name of one supreme ,god has been universally known and celebrated4 ,for those who used to worship a multitude of deities1 whenever they spake according to the genuine sense of nature1 used simply the name of ,god1 in the singular number1 as though they were contented with one ,god4 ,and this was wisely remarked by ,justin ,martyr1 who for this purpose wrote a book ,on the ,monarchy of ,god1 in which he demonstrates1 from numerous testimonies1 that the unity of ,god was a principle universally impressed on the hearts of men4 ,tertullian also proves the same point from the common phraseology47#aeh7 ,but since all men1 without exception1 have by their own vanity been drawn into erroneous notions1 and so their understandings have become vain1 all their natural perception of the ,divine unity has only served to render them inexcusable4 ,for even the wisest of them evidently betray the vagrant uncertainty of their minds1 when they wish for some god to assist them1 and in their vows call upon unknown and fabulous deities4 ,besides1 in imagining the existence of many natures in ,god1 though they did not entertain such absurd notions as the ignorant vulgar concerning ,jupiter1 ,mercury1 ,venus1 ,minerva1 and the rest1 they were themselves by no means exempt from the delusions of ,satan2 and1 as we have already remarked1 whatever subterfuges their ingenuity has invented1 none of the philosophers can exculpate themselves from the crime of revolting from ,god by the corruption of his truth4 ,for this reason ,habakkuk1 after condemning all idols1 bids us to seek 8the ,lord in his holy temple107#aei7 that the faithful might acknowledge no other ,god than ,jehovah1 who had revealed himself in his word4 ,chapter ,,xi4 ,unlawfulness ,of ,ascribing ,to ,god ,a ,visible ,form4 ,all ,idolatry ,a ,defection ,from ,the ,true ,god4 ,now1 as the ,scripture1 in consideration of the ignorance and dulness of the human understanding1 generally speaks in the plainest manner1--where it intends to discriminate between the true ,god and all false gods1 it principally contrasts him with idols2 not that it may sanction the more ingenious and plausible systems of the philosophers1 but that it may better detect the folly and even madness of the world in researches concerning ,god1 as long as every one adheres to his own speculations4 ,that exclusive definition1 therefore1 which every where occurs1 reduces to nothing whatever notions of the ,deity men may form in their own imaginations2 since ,god alone is a sufficient witness concerning himself4 ,in the mean time1 since the whole world has been seized with such brutal stupidity1 as to be desirous of visible representations of the ,deity1 and thus to fabricate gods of wood1 stone1 gold1 silver1 and other inanimate and corruptible materials1 we ought to hold this as a certain principle1 that1 whenever any image is made as a representation of ,god1 the ,divine glory is corrupted by an impious falsehood4 ,therefore ,god1 in the law1 after having asserted the glory of ,deity to belong exclusively to himself1 when he intends to show what worship he approves or rejects1 immediately adds1 8,thou shalt not make unto thee any graven image1 or any likeness40 ,in these words he forbids us to attempt a representation of him in any visible figure2 and briefly enumerates all the forms by which superstition had already begun to change his truth into a lie4 ,for the ,persians1 we know1 worshipped the sun2 and the foolish heathen made for themselves as many gods as they saw stars in the heavens4 ,there was scarcely an animal1 indeed1 which the ,egyptians did not consider as an image of ,god4 ,the ,greeks appeared wiser than the rest1 because they worshipped the ,deity under the human form47#afj7 ,but ,god compares not idols with each other1 as though one were better or worse than another2 but rejects1 without a single exception1 all statues1 pictures1 and other figures1 in which idolaters imagined that he would be near them4 ,,ii4 ,this it is easy to infer from the reasons which he annexes to the prohibition4 ,first1 in the writings of ,moses3 8,take ye therefore good heed unto yourselves2 for ye saw no manner of similitude1 on the day that the ,lord spake unto you in ,horeb1 out of the midst of the fire3 ye heard the voice of the words1 but saw no similitude2 lest ye corrupt yourselves1 and make you a graven image1 the similitude of any figure10 c47#afa7 ,we see how expressly ,god opposes his 8voice0 to every 8manner of similitude10 to show1 that whoever desires visible representations of him1 is guilty of departing from him4 ,it will be sufficient to refer to one of the ,prophets1 ,isaiah17#afb7 who insists more than all the others on this argument1 that the ,divine ,majesty is dishonoured by mean and absurd fiction1 when he that is incorporeal is likened to a corporeal form2 he that is invisible1 to a visible image2 he that is a spirit1 to inanimate matter2 and he that fills immensity1 to a log of wood1 a small stone1 or a lump of gold4 ,paul also reasons in the same manner3 8,forasmuch1 then1 as we are the offspring of ,god1 we ought not to think that the ,godhead is like unto gold1 or silver1 or stone1 graven by art and man's device407#afc7 ,whence it follows1 that whatever statues are erected1 or images painted1 to represent ,god1 they are only displeasing to him1 as being so many insults to the ,divine ,majesty4 ,and why should we wonder at the ,holy ,spirit thundering forth such oracles from heaven1 since he compels the blind and wretched idolaters to make a similar confession on earth8 ,well known is the complaint of ,seneca1 which is cited by ,augustine3 8,they dedicate 7says he7 the vilest and meanest materials to represent the sacred1 immortal1 and inviolable gods2 and give them some a human form1 and some a brutal one1 and some a double sex1 and different bodies2 and they confer the name of gods upon images which1 if animated1 would be accounted monsters40 ,hence it further appears that the pretence set up by the advocates for idols1 that they were forbidden to the ,jews because they were prone to superstition1 is only a frivolous cavil1 to evade the force of the argument4 ,as if truly that were peculiarly applicable to one nation1 which ,god deduces from his eternal existence1 and the invariable order of nature6 ,besides1 ,paul was not addressing the ,jews1 but the ,athenians1 when he refuted the error of making any similitude of ,god4 ,,iii4 ,sometimes indeed ,god hath discovered his presence by certain signs1 so that he was said to be seen 8face to face207#afd7 but all the signs which he ever adopted1 were well calculated for the instruction of men1 and afforded clear intimations of his incomprehensible essence4 ,for 8the cloud1 and the smoke1 and the flame107#afe7 though they were symbols of celestial glory1 nevertheless operated as a restraint on the minds of all1 to prevent their attempting to penetrate any further4 ,wherefore even ,moses 7to whom he manifested himself more familiarly than to any other7 obtained not by his prayers a sight of the face of ,god1 but received this answer3 8,thou canst not see my face2 for there shall no man see my face and live407#aff7 ,the ,holy ,spirit once appeared in the form of a dove27#afg7 but1 as he presently disappeared again1 who does not perceive that by this momentary symbol the faithful are taught that they should believe the ,spirit to be invisible8 that1 being content with his power and grace1 they might make no external representation of him4 ,the appearances of ,god in the human form were preludes to his future manifestation in ,christ4 ,therefore the ,jews were not permitted to make this a pretext for erecting a symbol of ,deity in the figure of a man4 8,the mercy seat07#afh7 also1 from which1 under the law1 ,god displayed the presence of his power1 was so constructed1 as to suggest that the best contemplation of the ,divine ,being is when the mind is transported beyond itself with admiration4 ,for 8the cherubim0 covered it with their extended wings2 the veil was spread before it2 and the place itself was sufficiently concealed by its secluded situation4 ,it is manifestly unreasonable therefore to endeavour to defend images of ,god and of the saints1 by the example of those cherubim4 ,for1 pray1 what was signified by those little images but that images are not calculated to represent the ,divine mysteries8 since they were formed in such a manner as1 by veiling the mercy seat with their wings1 to prevent not only the eyes1 but all the human senses1 from prying into ,god1 and so to restrain all temerity4 ,moreover1 the ,prophet describes the seraphim whom he saw in a vision1 as having 8their faces covered207#afi7 to signify1 that the splendour of the ,divine glory is so great1 that even the angels themselves cannot steadfastly behold it2 and the faint sparks of it1 which shine in the angels1 are concealed from our view4 ,the cherubim1 however1 of which we are now speaking1 are acknowledged by all persons of sound judgment to have been peculiar to the old state of tutelage under the legal dispensation4 ,to adduce them1 therefore1 as examples for the imitation of the present age1 is quite absurd4 ,for that puerile period1 as ,i may call it1 for which such rudiments were appointed1 is now past4 ,and1 indeed1 it is a shameful consideration1 that heathen writers are more expert interpreters of the ,divine law than the papists4 ,juvenal reproaches and ridicules the ,jews for worshipping the white clouds and ,deity of heaven4 ,this language1 indeed1 is perverse and impious2 but in denying that there was any image of ,god among them1 he speaks with more truth than the papists1 who idly pretend that there was some visible figure of him4 ,but as that nation frequently broke out into idolatry1 with great and sudden impetuosity1 resembling the violent ebullition of water from a large spring1 hence let us learn the strong propensity of the human mind to idolatry1 lest1 imputing to the ,jews a crime common to all1 we should be fascinated by the allurements of sin1 and sleep the sleep of death4 ,,iv4 ,to the same purpose is that passage1 8,the idols of the heathen are silver and gold1 the work of men's hands207#agj7 for the ,prophet concludes1 from the very materials1 that they are no gods1 whose images are made of gold or of silver2 and takes it for granted1 that every conception we form of the ,deity1 merely from our own understandings1 is a foolish imagination4 ,he mentions gold and silver rather than clay or stone1 that the splendour or the value of the materials may procure no reverence for the idols4 ,but he concludes in general1 that nothing is more improbable1 than that gods should be manufactured from any inanimate matter4 ,at the same time he insists equally on another point--that it is presumption and madness in mortal men1 who are every moment in danger of losing the fleeting breath which they draw1 to dare to confer upon idols the honour due to ,god4 ,man is constrained to confess that he is a creature of a day1 and yet he will have a piece of metal to be worshipped as a god1 of the deity of which he is the author2 for whence did idols originate1 but in the will of men8 ,there is much propriety in that sarcasm of a heathen poet1 who represents one of their idols as saying1 8,formerly1 ,i was the trunk of a wild figtree1 a useless log2 when the artificer1 after hesitating whether he would make me a stool or a deity1 at length determined that ,i should be a god407#aga7 ,a poor mortal1 forsooth1 who is1 as it were1 expiring almost every moment1 will1 by his workmanship1 transfer to a dead stock the name and honour of ,god4 ,but as that ,epicurean1 in his satirical effusions1 has paid no respect to any religion1--leaving this sarcasm1 and others of the same kind1 we should be stung and penetrated by the rebuke which the ,prophet7#agb7 has given to the extreme stupidity of those1 who1 with the same wood1 make a fire to warm themselves1 heat an oven for baking bread1 roast or boil their meat1 and fabricate a god1 before which they prostrate themselves1 to address their humble supplications4 ,in another place1 therefore1 he not only pronounces them transgressors of the law1 but reproaches them for not having learned from the foundations of the earth27#agc7 since1 in reality1 there is nothing more unreasonable than the thought of contracting the infinite and incomprehensible ,god within the compass of five feet4 ,and yet this monstrous abomination1 which is manifestly repugnant to the order of nature1 experience demonstrates to be natural to man4 ,it must be further observed1 that idols are frequently stigmatized as being the works of men's hands1 unsanctioned by ,divine authority2 in order to establish this principle1 that all modes of worship which are merely of human invention1 are detestable4 ,the ,psalmist aggravates this madness1 forasmuch as men implore the aid of dead and insensible things1 who are imbued with understanding to know that all things are directed solely by the power of ,god4 ,but since the corruption of nature carries all nations in general1 and each individual in particular1 to such an excess of frenzy1 the ,spirit at length thunders out this direful imprecation3 8,let those that make them be like unto them and every one that trusteth in them407#agd7 ,let it be observed1 that all similitudes are equally as much forbidden as graven images2 which refutes the foolish subterfuge of the ,greeks2 for they think themselves quite safe1 if they make no sculpture of ,deity1 while in pictures they indulge greater liberty than any other nations4 ,but the ,lord prohibits every representation of him1 whether made by the statuary1 or by any other artificer1 because all similitudes are criminal and insulting to the ,divine ,majesty4 ,v4 ,i know that it is a very common observation1 that images are the books of the illiterate4 ,gregory said so2 but very different is the decision of the ,spirit of ,god1 in whose school had ,gregory been taught1 he would never have made such an assertion4 ,for1 since ,jeremiah pronounces that 8the stock is a doctrine of vanities107#age7 since ,habakkuk represents 8a molten image0 as 8a teacher of lies107#agf7--;certainly the general doctrine to be gathered from these passages is1 that whatever men learn respecting ,god from images is equally frivolous and false4 ,if any one object1 that the ,prophets only reprehended those who abuse images to the impious purposes of superstition1--that indeed ,i grant2 but affirm also1 what is evident to every one1 that they utterly condemn what is assumed by the papists as an indubitable axiom1 that images are substitutes for books4 ,for they contrast images with the true ,god1 as contraries1 which can never agree4 ,this comparison1 ,i say1 is laid down in those passages which ,i have just cited2 that1 since there is only one true ,god1 whom the ,jews worshipped1 there can be no visible figures made1 to serve as representations of the ,divine ,being1 without falsehood and criminality2 and all who seek the knowledge of ,god from such figures are under a miserable delusion4 ,were it not true1 that all knowledge of ,god1 sought from images1 is corrupt and fallacious1 it would not be so uniformly condemned by the ,prophets4 ,this at least must be granted to us1 that1 when we maintain the vanity and fallaciousness of the attempts of men to make visible representations of ,god1 we do no other than recite the express declarations of the ,prophets4 ,,vi4 ,read likewise what has been written on this subject by ,lactantius and ,eusebius1 who hesitate not to assume as a certainty1 that all those whose images are to be seen1 were mortal men4 ,augustine also confidently asserts the unlawfulness1 not only of worshipping images1 but even of erecting any with reference to ,god4 ,nor does he advance any thing different from what had1 many years before1 been decreed by the ,elibertine council1 the thirtysixth chapter of which is as follows3 8,it hath been decreed1 that no pictures be had in the churches1 and that what is worshipped or adored be not painted on the walls40 ,but most remarkable is what ,augustine elsewhere cites from ,varro1 and to the truth of which he subscribes--8,that they who first introduced images of the gods1 removed fear and added error40 ,if this had been a mere assertion of ,varro alone1 it might have perhaps but little authority2 yet it should justly fill us with shame1 that a heathen1 groping as it were in the dark1 attained so much light as to perceive that corporeal representations were unworthy of the ,divine ,majesty1 being calculated to diminish the fear of ,god1 and to increase error among mankind4 ,the fact itself demonstrates this to have been spoken with equal truth and wisdom2 but ,augustine1 having borrowed it from ,varro1 advances it as his own opinion4 ,and first he observes that the most ancient errors concerning ,god1 in which men were involved1 did not originate from images1 but were increased by them1 as by the superaddition of new materials4 ,he next explains that the fear of ,god is thereby diminished1 and even destroyed2 since the foolish1 ridiculous1 and absurd fabrication of idols would easily bring his ,divinity into contempt4 ,of the truth of this second remark1 ,i sincerely wish that we had not such proofs in our own experience4 ,whoever1 therefore1 desires to be rightly instructed1 he must learn from some other quarter than from images1 what is to be known concerning ,god4 ,,vii4 ,if the papists have any shame1 let them no longer use this subterfuge1 that images are the books of the illiterate2 which is so clearly refuted by numerous testimonies from ,scripture4 ,yet1 though ,i should concede this point to them1 it would avail them but little in defence of their idols4 ,what monsters they obtrude in the place of ,deity is well known4 ,but what they call the pictures or statues of their saints--what are they but examples of the most abandoned luxury and obscenity8 which if any one were desirous of imitating1 he would deserve corporal punishment4 ,even prostitutes in brothels are to be seen in more chaste and modest attire1 than those images in their temples1 which they wish to be accounted images of virgins4 ,nor do they clothe the martyrs in habits at all more becoming4 ,let them adorn their idols1 then1 with some small degree of modesty1 that the pretence of their being books of some holiness1 if not less false1 may be less impudent4 ,but even then1 we will reply1 that this is not the method to be adopted in sacred places for the instruction of the faithful1 whom ,god will have taught a very different doctrine from any that can be learned from such insignificant trifles4 ,he hath commanded one common doctrine to be there proposed to all1 in the preaching of his word1 and in his sacred mysteries2 to which they betray great inattention of mind1 who are carried about by their eyes to the contemplation of idols4 ,whom1 then1 do the papists call illiterate1 whose ignorance will suffer them to be taught only by images8 ,those1 truly1 whom the ,lord acknowledges as his disciples2 whom he honours with the revelation of his heavenly philosophy2 whom he will have instructed in the healthful mysteries of his kingdom4 ,i confess1 indeed1 as things are now circumstanced1 that there are at present not a few who cannot bear to be deprived of such books4 ,but whence arises this stupidity1 but from being defrauded of that teaching which alone is adapted to their instruction8 ,in fact1 those who presided over the churches1 resigned to idols the office of teaching1 for no other reason but because they were themselves dumb4 ,paul testifies1 that in the true preaching of this gospel1 ,christ is 8evidently set forth10 and1 as it were1 8crucified before our eyes407#agg7 ,to what purpose1 then1 was the erection of so many crosses of wood and stone1 silver and gold1 every where in the temples1 if it had been fully and faithfully inculcated1 that ,christ died that he might bear our curse on the cross1 expiate our sins by the sacrifice of his body1 cleanse us by his blood1 and1 in a word1 reconcile us to ,god the ,father8 ,from this simple declaration they might learn more than from a thousand crosses of wood or stone2 for perhaps the avaricious fix their minds and their eyes more tenaciously on the gold and silver crosses1 than on any part of the ,divine word4 ,,viii4 ,respecting the origin of idols1 the generally received opinion agrees with what is asserted in the book of ,wisdom27#agh7 namely1 that the first authors of them were persons who paid this honour to the dead1 from a superstitious reverence for their memory4 ,i grant that this perverse custom was very ancient1 and deny not that it greatly contributed to increase the rage of mankind after idolatry2 nevertheless1 ,i cannot concede that it was the first cause of that evil4 ,for it appears from ,moses1 that idols were in use long before the introduction of that ostentatious consecration of the images of the dead1 which is frequently mentioned by profane writers4 ,when he relates that ,rachel stole her father's idols17#agi7 he speaks as of a common corruption4 ,whence we may infer1 that the mind of man is1 if ,i may be allowed the expression1 a perpetual manufactory of idols4 ,after the deluge1 there was1 as it were1 a regeneration of the world2 but not many years elapsed before men fabricated gods according to their own fancy4 ,and it is probable1 that while the holy patriarch was yet alive1 his posterity were addicted to idolatry1 so that1 with the bitterest grief1 he might1 with his own eyes1 behold the earth which ,god had lately purged from its corruptions by such a dreadful judgment1 again polluted with idols4 ,for ,terah and ,nachor1 before the birth of ,abraham1 were worshippers of false gods1 as is asserted by ,joshua47#ahj7 ,since the posterity of ,shem so speedily degenerated1 what opinion must we entertain of the descendants of ,ham1 who had already been cursed in their father8 ,the true state of the case is1 that the mind of man1 being full of pride and temerity1 dares to conceive of ,god according to its own standard2 and1 being sunk in stupidity1 and immersed in profound ignorance2 imagines a vain and ridiculous phantom instead of ,god4 ,these evils are followed by another2 men attempt to express in the work of their hands such a deity as they have imagined in their minds4 ,the mind then begets the idol1 and the hand brings it forth4 ,the example of the ,israelites proves this to have been the origin of idolatry1 namely1 that men believe not ,god to be among them1 unless he exhibit some external signs of his presence4 8,as for this ,moses10 they said1 8we wot not what is become of him2 make us gods which shall go before us407#aha7 ,they knew1 indeed1 that there was a ,god1 whose power they had experienced in so many miracles2 but they had no confidence in his being present with them1 unless they could see some corporeal symbol of his countenance1 as a testimony of their ,divine ,guide4 ,they wished1 therefore1 to understand1 from the image going before them1 that ,god was the leader of their march4 ,daily experience teaches1 that the flesh is never satisfied1 till it has obtained some image1 resembling itself1 in which it may be foolishly gratified1 as an image of ,god4 ,in almost all ages1 from the creation of the world1 in obedience to this stupid propensity1 men have erected visible representations1 in which they believed ,god to be presented to their carnal eyes4 ,,ix4 ,such an invention is immediately attended with adoration2 for when men supposed that they saw ,god in images1 they also worshipped him in them4 ,at length1 both their eyes and their minds being wholly confined to them1 they began to grow more stupid1 and to admire them1 as though they possessed some inherent divinity4 ,now1 it is plain that men did not rush into the worship of images1 till they had imbibed some very gross opinion respecting them2 not1 indeed1 that they believed them to be gods1 but they imagined that something of ,divinity resided in them4 ,when you prostrate yourself1 therefore1 in adoration of an image1 whether you suppose it to represent ,god or a creature1 you are already fascinated with superstition4 ,for this reason the ,lord hath prohibited1 not only the erection of statues made as representations of him1 but also the consecration of any inscriptions or monuments to stand as objects of worship4 ,for the same reason1 also1 another point is annexed to the precept in the law concerning adoration4 ,for as soon as men have made a visible figure of ,god1 they attach ,divine power to it4 ,such is the stupidity of men1 that they confine ,god to any image which they make to represent him1 and therefore cannot but worship it4 ,nor is it of any importance1 whether they worship simply the idol1 or ,god in the idol2 it is always idolatry1 when ,divine honours are paid to an idol1 under any pretence whatsoever4 ,and as ,god will not be worshipped in a superstitious or idolatrous manner1 whatever is conferred on idols is taken from him4 ,let this be considered by those who seek such miserable pretexts for the defence of that execrable idolatry1 with which1 for many ages1 true religion has been overwhelmed and subverted4 ,the images1 they say1 are not considered as gods4 ,neither were the ,jews so thoughtless as not to remember1 that it was ,god by whose hand they had been conducted out of ,egypt1 before they made the calf4 ,but when ,aaron said that those were the gods by whom they had been liberated from ,egypt1 they boldly assented27#ahb7 signifying1 doubtless1 that they would keep in remembrance1 that ,god himself was their deliverer1 while they could see him going before them in the calf4 ,nor can we believe the heathen to have been so stupid1 as to conceive that ,god was no other than wood and stone4 ,for they changed the images at pleasure1 but always retained in their minds the same gods2 and there were many images for one god2 nor did they imagine to themselves gods in proportion to the multitude of images3 besides1 they daily consecrated new images1 but without supposing that they made new gods4 ,read the excuses1 which1 ,augustine says17#ahc7 were alleged by the idolaters of the age in which he lived4 ,when they were charged with idolatry1 the vulgar replied1 that they worshipped1 not the visible figure1 but the ,divinity that invisibly dwelt in it4 ,but they1 whose religion was1 as he expresses himself1 more refined1 said1 that they worshipped neither the image1 nor the spirit represented by it2 but that in the corporeal figure they beheld a sign of that which they ought to worship4 ,what is to be inferred from this1 but that all idolaters1 whether ,jewish or ,gentile1 have been guided by the notion which ,i have mentioned8 ,not content with a spiritual knowledge of ,god1 they thought that they should receive more clear and familiar impressions of him by means of images4 ,after they had once pleased themselves with such a preposterous representation of ,god1 they ceased not from being deluded with new fallacies1 till they imagined that ,god displayed his power in images4 ,nevertheless1 the ,jews were persuaded that1 under such images1 they worshipped the eternal ,god1 the one true ,lord of heaven and earth2 and the heathen1 that they worshipped their false gods1 whom they pretended to be inhabitants of heaven4 ,x4 ,those who deny that this has been done in time past1 and even within our own remembrance1 assert an impudent falsehood4 ,for why do they prostrate themselves before images8 ,and when about to pray1 why do they turn themselves towards them1 as towards the ears of ,god8 ,for it is true1 as ,augustine says17#ahd7 8,that no man prays or worships thus1 looking on an image1 who is not impressed with an opinion that he shall be heard by it1 and a hope that it will do for him as he desires40 ,why is there so great a difference between images of the same god1 that one is passed by with little or no respect1 and another is honoured in the most solemn manner8 ,why do they fatigue themselves with votive pilgrimages1 in going to see images resembling those which they have at home8 ,why do they at this day fight1 even to slaughter and destruction1 in defence of them1 as of their country and religion1 so that they could part with the only true ,god more easily than with their idols8 ,yet ,i am not here enumerating the gross errors of the vulgar1 which are almost infinite1 and occupy nearly the hearts of all2 ,i only relate what they themselves allege1 when they are most anxious to exculpate themselves from idolatry4 8,we never10 say they1 8call them our gods40 ,nor did the ,jews or heathen in ancient times call them their gods2 and yet the ,prophets1 in all their writings1 were constantly accusing them of fornication with wood and stone1 only on account of such things as are daily practised by those who wish to be thought ,christians2 that is1 for worshipping ,god1 by corporeal adoration before figures of wood or stone4 ,,xi4 ,i am neither ignorant1 nor desirous of concealing1 that they evade the charge by a more subtle distinction1 which will soon be noticed more at large4 ,they pretend that the reverence which they pay to images is 1 7service of images17 but deny that it is 7worship of images47 ,for in this manner they express themselves1 when they maintain1 that the reverence which they call dulia1 may be given to statues or pictures1 without injury to ,god4 ,they consider themselves1 therefore1 liable to no blame1 while they are only the servants of their idols1 and not worshippers of them2 as though worship were not rather inferior to service4 ,and yet1 while they seek to shelter themselves under a ,greek term1 they contradict themselves in the most childish manner4 ,for since the ,greek word signifies nothing else but to worship1 what they say is equivalent to a confession that they adore their images1 but without adoration4 ,nor can they justly object1 that ,i am trying to insnare them with words3 they betray their own ignorance in their endeavours to raise a mist before the eyes of the simple4 ,but1 however eloquent they may be1 they will never be able1 by their rhetoric1 to prove one and the same thing to be two different things4 ,let them point out1 ,i say1 a difference in fact1 that they may be accounted different from ancient idolaters4 ,for as an adulterer1 or homicide1 will not escape the imputation of guilt1 by giving his crime a new and arbitrary name1 so it is absurd that these persons should be exculpated by the subtle invention of a name1 if they really differ in no respect from those idolaters whom they themselves are constrained to condemn4 ,but their case is so far from being different from that of former idolaters1 that the source of all the evil is a preposterous emulation1 with which they have rivalled them by exercising their minds in contriving1 and their hands in forming1 visible symbols of the ,deity4 ,,xii4 ,nevertheless1 ,i am not so scrupulous as to think that no images ought ever to be permitted4 ,but since sculpture and painting are gifts of ,god1 ,i wish for a pure and legitimate use of both2 lest those things1 which the ,lord hath conferred on us for his glory and our benefit1 be not only corrupted by preposterous abuse1 but even perverted to our ruin4 ,we think it unlawful to make any visible figure as a representation of ,god1 because he hath himself forbidden it1 and it cannot be done without detracting1 in some measure1 from his glory4 ,let it not be supposed that we are singular in this opinion2 for that all sound writers have uniformly reprobated the practice1 must be evident to persons conversant with their works4 ,if1 then1 it be not lawful to make any corporeal representation of ,god1 much less will it be lawful to worship it for ,god1 or to worship ,god in it4 ,we conclude1 therefore1 that nothing should be painted and engraved but objects visible to our eyes3 the ,divine ,majesty1 which is far above the reach of human sight1 ought not to be corrupted by unseemly figures4 ,the subjects of those arts consist partly of histories and transactions1 partly of images and corporeal forms1 without reference to any transactions4 ,the former are of some use in information or recollection2 the latter1 as far as ,i see1 can furnish nothing but amusement4 ,and yet it is evident1 that almost all the images1 which have hitherto been set up in the churches1 have been of this latter description4 ,hence it may be seen1 that they were placed there1 not with judgment and discrimination1 but from a foolish and inconsiderate passion for them4 ,i say nothing here of the impropriety and indecency conspicuous in most of them1 and the wanton licentiousness displayed in them by the painters and statuaries1 at which ,i have before hinted3 ,i only assert1 that even if they were intrinsically faultless1 still they would be altogether unavailing for the purposes of instruction4 ,,xiii4 ,but1 passing over that difference also1 let us consider1 as we proceed1 whether it be expedient to have any images at all in ,christian temples1 either descriptive of historical events1 or representative of human forms4 ,in the first place1 if the authority of the ancient ,church have any influence with us1 let us remember1 that for about five hundred years1 while religion continued in a more prosperous state1 and purer doctrine prevailed1 the ,christian churches were generally without images4 ,they were then first introduced1 therefore1 to ornament the churches1 when the purity of the ministry had begun to degenerate4 ,i will not dispute what was the reason which influenced the first authors of them2 but if you compare one age with another1 you will see that they were much declined from the integrity of those who had no images4 ,who can suppose1 that those holy fathers would have permitted the ,church to remain so long destitute of what they judged useful and salutary for it8 ,the fact was1 that1 instead of omitting them through ignorance or negligence1 they perceived them to be of little or no use1 but1 on the contrary1 pregnant with much danger2 and1 therefore1 intentionally and wisely rejected them4 ,this is asserted in express terms by ,augustine3 8,when they are fixed10 says he1 8in those places in an honourable elevation1 to attract the attention of those who are praying and sacrificing1 though they are destitute of sense and life1 yet1 by the very similitude of living members and senses1 they affect weak minds1 so that they appear to them to live and breathe10 c47#ahe7 ,and in another place3 8,for that representation of members leads1 and1 as it were1 constrains1 the mind1 which animates a body1 to suppose that body to be endued with perception1 which it sees to be very similar to its own10 c4 ,and a little after3 8,idols have more influence to bow down an unhappy soul1 because they have a mouth1 eyes1 ears1 and feet1 than to correct it1 because they neither speak1 nor see1 nor hear1 nor walk40 ,this indeed appears to be the reason of ,john's exhortation to 8keep ourselves10 not only from the worship of idols1 but 8from idols0 themselves4 ,and we have found it too true1 that1 through the horrible frenzy1 which1 almost to the total destruction of piety1 hath heretofore possessed the world1 as soon as images are set up in churches1 there is1 as it were1 a standard of idolatry erected2 for the folly of mankind cannot refrain from immediately falling into idolatrous worship4 ,but1 even if the danger were less1 yet1 when ,i consider the use for which temples were designed1 it appears to me extremely unworthy of their sanctity1 to receive any other images1 than those natural and expressive ones1 which the ,lord hath consecrated in his word2 ,i mean ,baptism1 and the ,supper of the ,lord1 and the other ceremonies1 with which our eyes ought to be more attentively engaged1 and more sensibly affected1 than to require any others formed by human ingenuity4 ,behold the incomparable advantages of images6 the loss of which1 if you believe the papists1 nothing can compensate4 ,,xiv4 ,the remarks already made on this subject1 ,i think1 would be sufficient1 if it were not necessary to take some notice of the ,council of ,nice2 not that very celebrated one1 which was convened by ,constantine the ,great1 but that which was held about eight hundred years ago1 by the command1 and under the auspices1 of the ,empress ,irene4 ,for that ,council decreed1 not only that images should be had in churches1 but also that they should be worshipped4 ,and1 notwithstanding what ,i have advanced1 the authority of the ,council would raise a strong prejudice on the contrary side4 ,though1 to confess the truth1 ,i am not much concerned at this1 as ,i am to show the reader their extreme madness1 whose fondness for images exceeded any thing that was becoming in ,christians4 ,but let us despatch this point first3 the present advocates for the use of images1 allege the authority of that ,nicene ,council in their defence4 ,there is a book extant1 written in refutation of this practice1 under the name of ,charlemagne2 which1 from the diction1 we may conclude was composed at the same time4 ,in this work are recited the opinions of the bishops who attended the ,council1 and the arguments they used in the controversy4 ,john1 the delegate of the ,eastern churches1 said1 8,god created man in his own image20 and hence he inferred that we ought to have images4 ,the same prelate thought that images were recommended to us by this sentence3 8,show me thy face1 for it is glorious40 ,another1 to prove that they ought to be placed on the altars1 cited this testimony3 8,no man lighteth a candle1 and putteth it under a bushel40 ,another1 to show the contemplation of these to be useful to us1 adduced a verse from a ,psalm3 8,the light of thy countenance1 ,o ,lord1 is sealed upon us40 ,another pressed this comparison into his service3 8,as the patriarchs used the sacrifices of the heathen1 so ,christians ought to have the images of saints1 instead of the idols of the heathen40 ,in the same manner they tortured that expression1 8,lord1 ,i have loved the beauty of thy house40 ,but the most ingenious of all was their interpretation of this passage3 8,as we have heard1 so have we seen20 that therefore ,god is known1 not only by the hearing of his word1 but by the contemplation of images4 ,similar is the subtlety of ,bishop ,theodore3 8,god is glorious in his saints40 ,and in another place it is said1 8,in the saints that are in the earth30 therefore this ought to be referred to images4 ,but their impertinencies and absurdities are so disgusting1 that ,i am quite ashamed to repeat them4 ,,xv4 ,when they dispute concerning adoration1 they bring forward ,jacob's worshipping of ,pharaoh1 and of the staff of ,joseph1 and of the inscription erected by himself2 although1 in this last instance1 they not only corrupt the sense of the ,scripture1 but allege what is nowhere to be found4 ,these passages also1 8,worship his footstool20 8,worship in his holy hill20 and1 8,all the rich of the people shall supplicate thy face20 they consider as apposite and conclusive proofs4 ,if any one wished to represent the advocates for images in a ridiculous point of view1 could he possibly ascribe to them greater and grosser instances of folly8 ,but1 that no doubt of this might remain1 ,theodosius1 bishop of ,mira1 defends the propriety of worshipping images from the dreams of his archdeacon1 as seriously as if he had an immediate revelation from heaven4 ,now1 let the advocates of images go and urge upon us the decree of that ,council2 as though those venerable fathers had not entirely destroyed all their credit by such puerile treatment of the sacred ,scriptures1 or such impious and shameful mutilation of them4 ,,xvi4 ,i come now to those prodigies of impiety1 which it is wonderful that they ever ventured to broach2 and more wonderful still1 that they have not been opposed with universal detestation4 ,it is right to expose this flagitious madness1 that the worship of images may at least be deprived of the pretence of antiquity1 which the papists falsely urge in its favour4 ,theodosius1 bishop of ,amorum1 denounces an anathema against all who are averse to the worship of images4 ,another imputes all the calamities of ,greece and the ,east to the crime of not having worshipped them4 ,what punishments1 then1 did the ,prophets1 ,apostles1 and ,martyrs deserve1 in whose time images were unknown8 ,they add further1 ,if the image of the emperor be met by processions with perfumes and incense1 much more is this honour due to the images of the saints4 ,constantius1 bishop of ,constance1 in ,cyprus1 professes his reverence for images1 and avows that he will pay them the same worship and honour as is due to the ,trinity1 the source of all life2 and whoever refuses to do the same1 he anathematizes and dismisses with the ,manichees and ,marcionites4 ,and1 lest you should suppose this to be the private opinion of an individual1 they all declare their assent to it4 ,john1 the delegate of the ,eastern churches1 carried by the fervour of his zeal to still greater lengths1 asserts it to be better to admit all the brothels of the world into one city1 than to reject the worship of images4 ,at length it was unanimously decreed1 that the ,samaritans were worse than all heretics1 and that the adversaries of images were worse than the ,samaritans4 ,but1 that the farce might not want its usual plaudit1 they add this clause3 8,let them rejoice and exult1 who have the image of ,christ1 and offer sacrifice to it40 ,where is now the distinction of latria and dulia1 with which they attempt to deceive both ,god and men8 ,for the ,council gives the same honour1 without any exception1 to images and to the living ,god4 ,chapter ,,xii4 ,god ,contradistinguished ,from ,idols1 ,that ,he ,may ,be ,solely ,and ,supremely ,worshipped4 ,we said1 at the beginning1 that the knowledge of ,god consists not in frigid speculation1 but is accompanied by the worship of him4 ,we also cursorily touched on the right method of worshipping him1 which will be more fully explained in other places4 ,i now only repeat1 in few words1 that whenever the ,scripture asserts that there is but one ,god1 it contends not for the bare name1 but also teaches1 that whatever belongs to the ,deity1 should not be transferred to another4 ,this shows how pure religion differs from idolatry4 ,the ,greek word certainly signifies right worship1 since even blind mortals1 groping in the dark1 have always perceived the necessity of some certain rule1 that the worship of ,god may not be involved in disorder and confusion4 ,although ,cicero ingeniously and correctly derives the word religion from a verb signifying 8to read over again10 or 8to gather again20 yet the reason he assigns for it1 that good worshippers often recollect1 and diligently reconsider what is true1 is forced and farfetched4 ,i rather think the word is opposed to a liberty of wandering without restraint2 because the greater part of the world rashly embrace whatever they meet with1 and also ramble from one thing to another2 but piety1 in order to walk with a steady step1 collects itself within its proper limits4 ,the word superstition also appears to me to import a discontent with the method and order prescribed1 and an accumulation of a superfluous mass of vain things4 ,but to leave the consideration of words1 it has been generally admitted1 in all ages1 that religion is corrupted and perverted by errors and falsehoods2 whence we infer1 that when we allow ourselves any thing from inconsiderate zeal1 the pretext alleged by the superstitious is altogether frivolous4 ,although this confession is in the mouths of all1 they betray1 at the same time1 a shameful ignorance1 neither adhering to the one true ,god1 nor observing any discrimination in his worship1 as we have before shown4 ,but ,god1 to assert his own right1 proclaims that he is 8jealous10 and will be a severe avenger1 if men confound him with any fictitious deity2 and then1 to retain mankind in obedience1 he defines his legitimate worship4 ,he comprises both in his law1 where he first binds the faithful to himself1 as their sole legislator2 and then prescribes a rule for the right worship of him according to his will4 ,now1 of the law1 since the uses and ends of it are various1 ,i shall treat in its proper place3 at present1 ,i only remark1 that it sets up a barrier to prevent men turning aside to corrupt modes of worship4 ,let us remember1 what ,i have already stated1 that1 unless every thing belonging to ,divinity remain in ,god alone1 he is spoiled of his honour1 and his worship is violated4 ,and here it is necessary to animadvert more particularly on the subtle fallacies of superstition4 ,for it revolts not to strange gods1 in such a manner as to appear to desert the supreme ,god1 or to degrade him to a level with others2 but1 allowing him the highest place1 it surrounds him with a multitude of inferior deities1 among whom it distributes his honours2 and thus1 in a cunning and hypocritical manner1 the glory of ,divinity is divided among many1 instead of remaining wholly in one4 ,thus the ancient idolaters1 ,jews as well as ,gentiles1 imagined one ,god1 the ,father and ,governor of all1 and subordinate to him a vast multitude of other deities2 to whom1 in common with the supreme ,god1 they attributed the government of heaven and earth4 ,thus the saints1 who departed out of this life some ages ago1 are exalted to the society of ,god1 to be worshipped1 and invoked1 and celebrated like him4 ,we suppose1 indeed1 the glory of ,god not to be sullied with this abomination2 whereas it is1 in a great measure1 suppressed and extinguished1 except that we retain some faint notion of his supreme power2 but1 at the same time1 deceived with such impostures1 we are seduced to the worship of various deities4 ,,ii4 ,on this account was invented the distinction of latria and dulia1 as they express themselves1 by which they conceived they might safely ascribe divine honours to angels and deceased men4 ,for it is evident1 that the worship which papists pay to the saints1 differs not in reality from the worship of ,god2 for they adore ,god and them promiscuously2 but when they are accused of it1 they evade the charge with this subterfuge1 that they preserve inviolate to ,god what belongs to him1 because they leave him 4 ,but since the question relates to a thing1 not to a word1 who can bear their careless trifling on the most important of all subjects8 ,but1 to pass this also1 they will gain nothing at last by their distinction1 but that they render worship to ,god alone1 and service to the saints4 ,for 1 in ,greek1 signifies the same as cultus in ,latin1 and worship in ,english2 but properly signifies servitus1 service2 and yet1 in the ,scriptures1 this distinction is sometimes disregarded4 ,but1 suppose it to be a constant distinction1 it remains to be inquired1 what is the meaning of each term4 is worship2 is service4 ,now1 no one doubts1 that to serve is more than to worship or honour4 ,for it would be irksome to serve many persons1 whom you would not refuse to honour4 ,so unjust is the distribution1 to assign the greater to the saints1 and leave to ,god that which is less4 ,but many of the ancients1 it is urged1 have used this distinction4 ,what is that to the purpose1 if every one perceives it to be not only improper1 but altogether frivolous8 ,,iii4 ,leaving these subtleties1 let us consider the subject itself4 ,paul1 when he reminds the ,galatians what they had been before they were illuminated in the knowledge of ,god1 says1 that they 8did service to them which by nature were no gods407#ahf7 ,though he mentions not 1 7worship17 is their idolatry therefore excusable8 ,he certainly condemns that perverse superstition1 which he denominates 1 7service17 equally as much as if he had used the word 1 7worship47 ,and when ,christ repels the assault of ,satan with this shield1 8,it is written1 ,thou shalt worship the ,lord thy ,god107#ahg7 the word came not into the question2 for ,satan required nothing but 1 7prostration1 or adoration47 ,so1 when ,john is reprehended by an angel1 for having fallen on his knees before him17#ahh7 we must not understand that ,john was so stupid as to intend to transfer to an angel the honour due exclusively to ,god4 ,but since all worship1 that is connected with religion1 cannot but savour of ,divine1 he could not 77 prostrate himself before the angel1 without detracting from the glory of ,god4 ,we read1 indeed1 frequently1 of men having been worshipped2 but that was civil honour1 so to speak2 religion has a different design2 and no sooner is religion connected with worship1 or homage1 than it produces a profanation of the ,divine honour4 ,we may see the same in ,cornelius1 who had not made such a small progress in piety1 as not to ascribe supreme worship to ,god alone4 ,when he 8fell down0 before ,peter1 therefore1 it certainly was not with an intention of worshipping him instead of ,god37#ahi7 yet ,peter positively forbade him to do it4 ,and why was this1 but because men never so particularly distinguish between the worship or homage of ,god1 and that of the creatures1 as to avoid transferring to a creature what belongs exclusively to ,god8 ,wherefore1 if we desire to have but one ,god1 let us remember1 that his glory ought not1 in the least1 to be diminished2 but that he must retain all that belongs to him4 ,therefore ,zechariah1 when speaking of the restoration of the ,church1 expressly declares1 not only that 8there shall be one ,lord10 but also 8that his name shall be one207#aij7 signifying1 without doubt1 that he will have nothing in common with idols4 ,now1 what kind of worship ,god requires1 will be seen1 in due course1 in another place4 ,for he hath been pleased1 in his law1 to prescribe to mankind what is lawful and right2 and so to confine them to a certain rule1 that every individual might not take the liberty of inventing a mode of worship according to his own fancy4 ,but1 since it is not proper to burden the reader1 by confounding many subjects together1 ,i shall not enter on that point yet2 let it suffice to know1 that no religious services can be transferred to any other than ,god alone1 without committing sacrilege4 ,at first1 indeed1 superstition ascribed ,divine honours either to the sun1 or to the other stars1 or to idols4 ,afterwards followed ambition1 which1 adorning men with the spoils of ,god1 dared to profane every thing that was sacred4 ,and although there remained a persuasion1 that they ought to worship a supreme ,god1 yet it became customary to offer sacrifices promiscuously to genii1 and inferior deities1 and deceased heroes4 ,so steep is the descent to this vice1 to communicate to a vast multitude that which ,god particularly challenges to himself alone6 ,chapter ,,xiii4 ,one ,divine ,essence1 ,containing ,three ,persons2 ,taught ,in ,the ,scriptures ,from ,the ,beginning4 ,what is taught in the ,scriptures concerning the immensity and spirituality of the essence of ,god1 should serve not only to overthrow the foolish notions of the vulgar1 but also to refute the subtleties of profane philosophy4 ,one of the ancients17#aia7 in his own conception very shrewdly1 said1 that whatever we see1 and whatever we do not see1 is ,god4 ,but he imagined that the ,deity was diffused through every part of the world4 ,but1 although ,god1 to keep us within the bounds of sobriety1 speaks but rarely of his essence1 yet1 by those two attributes1 which ,i have mentioned1 he supersedes all gross imaginations1 and represses the presumption of the human mind4 ,for1 surely1 his immensity ought to inspire us with awe1 that we may not attempt to measure him with our senses2 and the spirituality of his nature prohibits us from entertaining any earthly or carnal speculations concerning him4 ,for the same reason1 he represents his residence to be 8in heaven20 for though1 as he is incomprehensible1 he fills the earth also2 yet1 seeing that our minds1 from their dulness1 are continually dwelling on the earth1 in order to shake off our sloth and inactivity1 he properly raises us above the world4 ,and here is demolished the error of the ,manichees1 who1 by maintaining the existence of two original principles1 made the devil1 as it were1 equal to ,god4 ,this certainly was both dividing the unity of ,god1 and limiting his immensity4 ,for their daring to abuse certain testimonies of ,scripture betrayed a shameful ignorance2 as the error itself evidenced an execrable madness4 ,the ,anthropomorphites also1 who imagined ,god to be corporeal1 because the ,scripture frequently ascribes to him a mouth1 ears1 eyes1 hands1 and feet1 are easily refuted4 ,for who1 even of the meanest capacity1 understands not1 that ,god lisps1 as it were1 with us1 just as nurses are accustomed to speak to infants8 ,wherefore1 such forms of expression do not clearly explain the nature of ,god1 but accommodate the knowledge of him to our narrow capacity2 to accomplish which1 the ,scripture must necessarily descend far below the height of his majesty4 ,,ii4 ,but he also designates himself by another peculiar character1 by which he may be yet more clearly distinguished2 for1 while he declares himself to be but ,one1 he proposes himself to be distinctly considered in ,three ,persons1 without apprehending which1 we have only a bare and empty name of ,god floating in our brains1 without any idea of the true ,god4 ,now1 that no one may vainly dream of three gods1 or suppose that the simple essence of ,god is divided among the three ,persons1 we must seek for a short and easy definition1 which will preserve us from all error4 ,but since some violently object to the word ,person1 as of human invention1 we must first examine the reasonableness of this objection4 ,when the ,apostle denominates the ,son the express image of the hypostasis of the ,father1 he undoubtedly ascribes to the ,father some subsistence1 in which he differs from the ,son4 ,for to understand this word as synonymous with ,essence1 7as some interpreters have done1 as though ,christ1 like wax impressed with a seal1 represented in himself the substance of the ,father17 were not only harsh1 but also absurd4 ,for the essence of ,god being simple and indivisible1 he who contains all in himself1 not in part1 or by derivation1 but in complete perfection1 could not1 without impropriety1 and even absurdity1 be called the express image of it4 ,but since the ,father1 although distinguished by his own peculiar property1 hath expressed himself entirely in his ,son1 it is with the greatest reason asserted that he hath made his hypostasis conspicuous in him2 with which the other appellation1 given him in the same passage1 of 8the brightness of his glory10 exactly corresponds4 ,from the words of the ,apostle1 we certainly conclude1 that there is in the ,father a proper hypostasis1 which is conspicuous in the ,son4 ,and thence also we easily infer the hypostasis of the ,son1 which distinguishes him from the ,father4 ,the same reasoning is applicable to the ,holy ,spirit2 for we shall soon prove him also to be ,god2 and yet he must1 of necessity1 be considered as distinct from the ,father4 ,but this is not a distinction of the essence1 which it is unlawful to represent as any other than simple and undivided4 ,it follows1 therefore1 if the testimony of the ,apostle be credited1 that there are in ,god three hypostases4 ,and1 as the ,latins have expressed the same thing by the word person1 it is too fastidious and obstinate to contend about so clear a matter4 ,if we wish to translate word for word1 we may call it subsistence4 ,many1 in the same sense1 have called it substance4 ,nor has the word person been used by the ,latins only2 but the ,greeks also1 for the sake of testifying their consent to this doctrine1 taught the existence of three 7persons7 in ,god4 ,but both ,greeks and ,latins1 notwithstanding any verbal difference1 are in perfect harmony respecting the doctrine itself4 ,,iii4 ,now1 though heretics rail at the word person1 or some morose and obstinate men clamorously refuse to admit a name of human invention2 since they cannot make us assert that there are three1 each of whom is entirely ,god1 nor yet that there are more gods than one1 how very unreasonable is it to reprobate words which express nothing but what is testified and recorded in the ,scriptures6 ,it were better1 say they1 to restrain not only our thoughts1 but our expressions also1 within the limits of the ,scripture1 than to introduce exotic words1 which may generate future dissensions and disputes2 for thus we weary ourselves with verbal controversies2 thus the truth is lost in altercation2 thus charity expires in odious contention4 ,if they call every word exotic1 which cannot be found in the ,scriptures in so many syllables1 they impose on us a law which is very unreasonable1 and which condemns all interpretation1 but what is composed of detached texts of ,scripture connected together4 ,but if by exotic they mean that which is curiously contrived1 and superstitiously defended1 which tends to contention more than to edification1 the use of which is either unseasonable or unprofitable1 which offends pious ears with its harshness1 and seduces persons from the simplicity of the ,divine word1 ,i most cordially embrace their modest opinion4 ,for ,i think that we ought to speak of ,god with the same religious caution1 which should govern our thoughts of him2 since all the thoughts that we entertain concerning him merely from ourselves1 are foolish1 and all our expressions absurd4 ,but there is a proper medium to be observed3 we should seek in the ,scriptures a certain rule1 both for thinking and for speaking2 by which we may regulate all the thoughts of our minds1 and all the words of our mouths4 ,but what forbids our expressing1 in plainer words1 those things which1 in the ,scriptures1 are1 to our understanding1 intricate and obscure1 provided our expressions religiously and faithfully convey the true sense of the ,scripture1 and are used with modest caution1 and not without sufficient occasion8 ,of this1 examples sufficiently numerous are not wanting4 ,but1 when it shall have been proved1 that the ,church was absolutely necessitated to use the terms ,trinity and ,persons1 if any one then censures the novelty of the words1 may he not be justly considered as offended at the light of the truth8 as having no other cause of censure1 but that the truth is explained and elucidated8 ,,iv4 ,but such verbal novelty 7if it must have this appellation7 is principally used1 when the truth is to be asserted in opposition to malicious cavillers1 who elude it by crafty evasions2 of which we have too much experience in the present day1 who find great difficulty in refuting the enemies of pure and sound doctrine3 possessed of serpentine lubricity1 they escape by the most artful expedients1 unless they are vigorously pursued1 and held fast when once caught4 ,thus the ancients1 pestered with various controversies against erroneous dogmas1 were constrained to express their sentiments with the utmost perspicuity1 that they might leave no subterfuges to the impious1 who availed themselves of obscure expressions1 for the concealment of their errors4 ,unable to resist the clear testimonies of the ,scriptures1 ,arius confessed ,christ to be ,god1 and the ,son of ,god2 and1 as though this were all that was necessary1 he pretended to agree with the ,church at large4 ,but1 at the same time1 he continued to maintain that ,christ was created1 and had a beginning like other creatures4 ,to draw the versatile subtlety of this man from its concealment1 the ancient ,fathers proceeded further1 and declared ,christ to be the eternal ,son of the ,father1 and consubstantial with the ,father4 ,here impiety openly discovered itself1 when the ,arians began inveterately to hate and execrate the name 1 7consubstantial47 ,but if1 in the first instance1 they had sincerely and cordially confessed ,christ to be ,god1 they would not have denied him to be consubstantial with the ,father4 ,who can dare to censure those good men1 as quarrelsome and contentious1 for having kindled such a flame of controversy1 and disturbed the peace of the ,church on account of one little word8 ,that little word distinguished ,christians1 who held the pure faith1 from sacrilegious ,arians4 ,afterwards arose ,sabellius1 who considered the names of ,father1 ,son1 and ,holy ,spirit1 as little more than empty sounds2 arguing1 that they were not used on account of any real distinction1 but were different attributes of ,god1 whose attributes of this kind are numerous4 ,if the point came to be controverted1 he confessed1 that he believed the ,father to be ,god1 the ,son ,god1 and the ,holy ,spirit ,god2 but he would readily evade all the force of this confession1 by adding1 that he had said no other than if he had called ,god potent1 and just1 and wise4 ,and thus he came to another conclusion1 that the ,father is the ,son1 and that the ,holy ,spirit is the ,father1 without any order or distinction4 ,the good doctors of that age1 who had the interest of religion at heart1 in order to counteract the wickedness of this man1 maintained1 on the contrary1 that they ought really to acknowledge three peculiar properties in one ,god4 ,and1 to defend themselves against his intricate subtleties1 by the plain and simple truth1 they affirmed1 that they truly subsisted in the one ,god2 or1 what is the same1 that in the unity of ,god there subsisted a trinity of ,persons4 ,v4 ,if1 then1 the words have not been rashly invented1 we should beware lest we be convicted of fastidious temerity in rejecting them4 ,i could wish them1 indeed1 to be buried in oblivion1 provided this faith were universally received1 that the ,father1 ,son1 and ,holy ,spirit1 are the one ,god2 and that nevertheless the ,son is not the ,father1 nor the ,spirit the ,son1 but that they are distinguished from each other by some peculiar property4 ,i am not so rigidly precise as to be fond of contending for mere words4 ,for ,i observe that the ancients1 who otherwise speak on these subjects with great piety1 are not consistent with each other1 nor1 in all cases1 with themselves4 ,for what forms of expression1 adopted by councils1 does ,hilary excuse6 ,to what extremes does ,augustine sometimes proceed6 ,how different are the ,greeks from the ,latins6 ,but of this variation1 let one example suffice3 when the ,latins would translate the word 1 they called it consubstantial1 signifying the substance of the ,father and the ,son to be one1 and thus using substance for essence4 ,whence also ,jerome1 writing to ,damasus1 pronounces it to be sacrilege to say that there are three substances in ,god4 ,yet1 that there are three substances in ,god1 you will find asserted in ,hilary more than a hundred times4 ,but how perplexed is ,jerome on the word hypostasis6 ,for he suspects some latent poison in the assertion1 that there are three hypostases in ,god4 ,and if any one uses this word in a pious sense1 he refrains not from calling it an improper expression2 if1 indeed1 he was sincere in this declaration1 and did not rather knowingly and wilfully endeavour to asperse1 with a groundless calumny1 the bishops of the ,east1 whom he hated4 ,he certainly discovers not much ingenuousness in affirming that1 in all the profane schools1 7essence7 is the same as 1 7hypostasis17 which the trite and common use of the words universally contradicts4 ,more modesty and liberality are discovered by ,augustine1 who1 though he asserts that the word hypostasis1 in this sense1 is new to ,latin ears1 yet leaves the ,greeks their usual phraseology1 and even peaceably tolerates the ,latins1 who had imitated their language2 and the account of ,socrates1 in the sixth book of his ,tripartite ,history1 seems to imply1 that it was by ignorant men that it had first been improperly applied to this subject4 ,the same ,hilary accuses the heretics of a great crime1 in constraining him1 by their wickedness1 to expose to the danger of human language those things which ought to be confined within the religion of the mind2 plainly avowing that this is to do things unlawful1 to express things inexpressible1 to assume things not conceded4 ,a little after1 he largely excuses himself for his boldness in bringing forward new terms2 for1 when he has used the names of nature1 ,father1 ,son1 and ,spirit1 he immediately adds1 that whatever is sought further1 is beyond the signification of language1 beyond the reach of our senses1 beyond the conception of our understanding4 ,and1 in another place1 he pronounces that happy were the bishops of ,gaul1 who had neither composed1 nor received1 nor even known1 any other confession but that ancient and very simple one1 which had been received in all the churches from the days of the ,apostles4 ,very similar is the excuse of ,augustine1 that this word was extorted by necessity1 on account of the poverty of human language on so great a subject1 not for the sake of expressing what ,god is1 but to avoid passing it over in total silence1 that the ,father1 ,son1 and ,spirit are three4 ,this moderation of those holy men should teach us1 not to pass such severe censures on those who are unwilling to subscribe to expressions adopted by us1 provided they are not actuated by pride1 perverseness1 or disingenuous subtlety4 ,but let them also1 on the other hand1 consider the great necessity which constrains us to use such language1 that1 by degrees1 they may at length be accustomed to a useful phraseology4 ,let them also learn to beware1 since we have to oppose the ,arians on one side1 and the ,sabellians on the other1 lest1 while they take offence at both these parties being deprived of all opportunity of evasion1 they cause some suspicion that they are themselves the disciples either of ,arius or of ,sabellius4 ,arius confesses1 8that ,christ is ,god20 but maintains also1 8that he was created1 and had a beginning40 ,he acknowledges that ,christ is 8one with the ,father20 but secretly whispers in the ears of his disciples1 that he is 8united to him10 like the rest of the faithful1 though by a singular privilege4 ,say that he is consubstantial1 you tear off the mask from the hypocrite1 and yet you add nothing to the ,scriptures4 ,sabellius asserts1 8that the names ,father1 ,son1 and ,spirit1 are expressive of no distinction in the ,godhead40 ,say that they are three1 and he will exclaim1 that you are talking of 8three gods40 ,say1 8that in the one essence of ,god there is a trinity of ,persons10 and you will at once express what the ,scriptures declare1 and will restrain such frivolous loquacity4 ,now1 if any persons are prevented1 by such excessive scrupulousness1 from admitting these terms1 yet not one of them can deny1 that1 when the ,scripture speaks of one ,god1 it should be understood of a unity of substance2 and that1 when it speaks of three in one essence1 it denotes the ,persons in this trinity4 ,when this is honestly confessed1 we have no further concern about words4 ,but ,i have found1 by long and frequent experience1 that those who pertinaciously contend about words1 cherish some latent poison2 so that it were better designedly to provoke their resentment1 than to use obscure language for the sake of obtaining their favour4 ,,vi4 ,but1 leaving the dispute about terms1 ,i shall now enter on the discussion of the subject itself4 ,what ,i denominate a ,person1 is a subsistence in the ,divine essence1 which is related to the others1 and yet distinguished from them by an incommunicable property4 ,by the word subsistence we mean something different from the word essence4 ,for1 if the ,word were simply ,god1 and had no peculiar property1 ,john had been guilty of impropriety in saying that he was always with ,god47#aib7 ,when he immediately adds1 that the ,word also was ,god1 he reminds us of the unity of the essence4 ,but because he could not be with ,god1 without subsisting in the ,father1 hence arises that subsistence1 which1 although inseparably connected with the essence1 has a peculiar mark1 by which it is distinguished from it4 ,now1 ,i say that each of the three subsistences has a relation to the others1 but is distinguished from them by a peculiar property4 ,we particularly use the word relation1 7or comparison17 here1 because1 when mention is made simply and indefinitely of ,god1 this name pertains no less to the ,son and ,spirit1 than to the ,father4 ,but whenever the ,father is compared with the ,son1 the property peculiar to each distinguishes him from the other4 ,thirdly1 whatever is proper to each of them1 ,i assert to be incommunicable1 because whatever is ascribed to the ,father as a character of distinction1 cannot be applied or transferred to the ,son4 ,nor1 indeed1 do ,i disapprove of the definition of ,tertullian1 if rightly understood3 8,that there is in ,god a certain distribution or economy1 which makes no change in the unity of the essence40 ,,vii4 ,but before ,i proceed any further1 ,i must prove the ,deity of the ,son and of the ,holy ,spirit2 after which we shall see how they differ from each other4 ,when the ,scripture speaks of the ,word of ,god1 it certainly were very absurd to imagine it to be only a transient and momentary sound1 emitted into the air1 and coming forth from ,god himself2 of which nature were the oracles1 given to the fathers1 and all the prophecies4 ,it is rather to be understood of the eternal wisdom residing in ,god1 whence the oracles1 and all the prophecies1 proceeded4 ,for1 according to the testimony of ,peter17#aic7 the ancient ,prophets spake by the ,spirit of ,christ no less than the ,apostles and all the succeeding ministers of the heavenly doctrine4 ,but1 as ,christ had not yet been manifested1 we must necessarily understand that the ,word was begotten of the ,father before the world began4 ,and if the ,spirit that inspired the ,prophets was the ,spirit of the ,word1 we conclude1 beyond all doubt1 that the ,word was truly ,god4 ,and this is taught by ,moses1 with sufficient perspicuity1 in the creation of the world1 in which he represents the ,word as acting such a conspicuous part4 ,for why does he relate that ,god1 in the creation of each of his works1 said1 ,let this or that be done1 but that the unsearchable glory of ,god may resplendently appear in his image8 ,captious and loquacious men would readily evade this argument1 by saying1 that the ,word imports an order or command2 but the ,apostles are better interpreters1 who declare1 that the worlds were created by the ,son1 and that he 8upholds all things by the word of his power407#aid7 ,for here we see that the ,word intends the nod or mandate of the ,son1 who is himself the eternal and essential ,son of the ,father4 ,nor1 to the wise and sober1 is there any obscurity in that passage of ,solomon1 where he introduces ,wisdom as begotten of the ,father before time began1 and presiding at the creation of the world1 and over all the works of ,god4 ,for1 to pretend that this denotes some temporary expression of the will of ,god1 were foolish and frivolous2 whereas ,god then intended to discover his fixed and eternal counsel1 and even something more secret4 ,to the same purpose also is that assertion of ,christ1 8,my ,father worketh hitherto1 and ,i work407#aie7 ,for1 by affirming that1 from the beginning of the world1 he had continually coperated with the ,father1 he makes a more explicit declaration of what had been briefly glanced at by ,moses4 ,we conclude1 therefore1 that ,god spake thus at the creation1 that the ,word might have his part in the work1 and so that operation be common to both4 ,but ,john speaks more clearly than all others1 when he represents the ,word1 who from the beginning was ,god with ,god1 as in union with the ,father1 the original cause of all things4 ,for to the ,word he both attributes a real and permanent essence1 and assigns some peculiar property2 and plainly shows how ,god1 by speaking1 created the world4 ,therefore1 as all ,divine revelations are justly entitled the word of ,god1 so we ought chiefly to esteem that substantial ,word the source of all revelations1 who is liable to no variation1 who remains with ,god perpetually one and the same1 and who is ,god himself4 ,,viii4 ,here we are interrupted by some clamorous objectors1 who1 since they cannot openly rob him of his divinity1 secretly steal from him his eternity4 ,for they say1 that the ,word only began to exist1 when ,god opened his sacred mouth in the creation of the world4 ,but they are too inconsiderate in imagining something new in the substance of ,god4 ,for1 as those names of ,god1 which relate to his external works1 began to be ascribed to him after the existence of those works1 as when he is called the ,creator of heaven and earth1 so piety neither acknowledges nor admits any name1 signifying that ,god has found any thing new to happen to himself4 ,for1 could any thing1 from any quarter1 effect a change in him1 it would contradict the assertion of ,james1 that 8every good gift and every perfect gift is from above1 and cometh down from the ,father of lights1 with whom is no variableness or shadow of turning407#aif7 ,nothing1 then1 is more intolerable1 than to suppose a beginning of that ,word1 which was always ,god1 and afterwards the ,creator of the world4 ,but they argue1 in their own apprehension most acutely1 that ,moses1 by representing ,god as having then spoken for the first time1 implies also1 that there was no ,word in him before2 than which nothing is more absurd4 ,for it is not to be concluded1 because any thing begins to be manifested at a certain time1 that it had no prior existence4 ,i form a very different conclusion2 that1 since1 in the very instant when ,god said1 8,let there be light107#aig7 the power of the ,word was clearly manifested1 the ,word must have existed long before4 ,but if any one inquires1 how long1 he will find no beginning4 ,for he limits no certain period of time1 when he himself says1 8,o ,father1 glorify thou me with thine own self1 with the glory which ,i had with thee before the world was407#aih7 ,nor is this omitted by ,john2 for1 before he descends to the creation of the world1 he declares that the ,word 8was in the beginning with ,god407#aii7 ,we therefore conclude again1 that the ,word1 conceived of ,god before time began1 perpetually remained with him1 which proves his eternity1 his true essence1 and his divinity4 ,,ix4 ,though ,i advert not yet to the person of the ,mediator1 but defer it to that part of the work which will relate to redemption1 yet1 since it ought1 without controversy1 to be believed by all1 that ,christ is the very same ,word clothed in flesh1 any testimonies which assert the ,deity of ,christ1 will be very properly introduced here4 ,when it is said1 in the fortyfifth ,psalm1 8,thy throne1 ,o ,god1 is for ever and ever10 the ,jews endeavour to evade its force1 by pleading that the name ,elohim is applicable also to angels1 and to men of dignity and power4 ,but there cannot be found in the ,scripture a similar passage1 which erects an eternal throne for a creature2 for he is not merely called ,god1 but is also declared to possess an eternal dominion4 ,besides1 this title is never given to a creature1 without some addition1 as when it is said that ,moses should be 8a god to ,pharaoh407#bjj7 ,some read it in the genitive case1 8,thy throne is of ,god10 which is extremely insipid4 ,i confess1 indeed1 that what is eminently and singularly excellent1 is frequently called ,divine2 but it sufficiently appears from the context1 that such a meaning would be uncouth and forced1 and totally inapplicable here4 ,but1 if their perverseness refuse to yield this point1 there certainly is no obscurity in ,isaiah1 where he introduces ,christ as ,god1 and as crowned with supreme power1 which is the prerogative of ,god alone4 8,his name10 says he1 8shall be called the ,mighty ,god1 the ,father of eternity10 c47#bja7 ,here also the ,jews object1 and invert the reading of the passage in this manner3 8,this is the name by which the mighty ,god1 the ,father of eternity1 shall call him10 c42 so that they would leave the ,son only the title of ,prince of peace4 ,but to what purpose would so many epithets be accumulated in this passage on ,god the ,father1 when the design of the prophet is to distinguish ,christ by such eminent characters as may establish our faith in him8 ,wherefore1 there can be no doubt that he is there denominated the ,mighty ,god1 just as1 a little before1 he is called ,immanuel4 ,but nothing can be required plainer than a passage in ,jeremiah1 that this should be the name whereby the ,branch of ,david shall be called 8,jehovah our righteousness407#bjb7 ,for since the ,jews themselves teach1 that all other names of ,god are mere epithets1 but that this alone1 which they call ineffable1 is a proper name expressive of his ,essence1 we conclude1 that the ,son is the one eternal ,god1 who declares1 in another place1 that he 8will not give his glory to another407#bjc7 ,this also they endeavour to evade1 because ,moses imposed this name on an altar which he built1 and ,ezekiel on the city of the new ,jerusalem4 ,but who does not perceive1 that the altar was erected as a monument of ,moses having been exalted by ,god1 and that ,jerusalem is honoured with the name of ,god1 only as a testimony of the ,divine presence8 ,for thus speaks the prophet3 8,the name of the city shall be1 ,jehovah is there407#bjd7 ,but ,moses expresses himself thus3 ,he 8built an altar1 and called the name of it ,jehovahnissi10 7my exaltation477#bje7 ,but there is more contention about another passage of ,jeremiah1 where the same title is given to ,jerusalem in these words3 8,this is the name wherewith she shall be called1 ,jehovah our righteousness407#bjf7 ,but this testimony is so far from opposing the truth which we are defending1 that it rather confirms it4 ,for1 having before testified that ,christ is the true ,jehovah1 from whom righteousness proceeds1 he now pronounces that the church will have such a clear apprehension of it1 as to be able to glory in the same name4 ,in the former place1 then1 is shown the original cause of righteousness1 in the latter the effect4 ,x4 ,now1 if these things do not satisfy the ,jews1 ,i see not by what cavils they can evade the accounts of ,jehovah having so frequently appeared in the character of an angel4 ,an angel is said to have appeared to the holy fathers4 ,he claims for himself the name of the eternal ,god4 ,if it be objected1 that this is spoken with regard to the character which he sustains1 this by no means removes the difficulty4 ,for a servant would never rob ,god of his honour1 by permitting sacrifice to be offered to himself4 ,but the angel1 refusing to eat bread1 commands a sacrifice to be offered to ,jehovah4 ,he afterwards demonstrates that he is really ,jehovah himself4 ,therefore ,manoah and his wife conclude1 from this evidence1 that they have seen1 not a mere angel1 but ,god himself4 ,hence he says1 8,we shall surely die1 because we have seen ,god40 ,when his wife replies1 8,if the ,lord were pleased to kill us1 he would not have received0 a sacrifice 8at our hands107#bjg7 she clearly acknowledges him to be ,god1 who before is called an angel4 ,moreover1 the reply of the angel himself removes every doubt3 8,why askest thou after my name1 seeing it is wonderful80 ,so much the more detestable is the impiety of ,servetus1 in asserting that ,god never appeared to ,abraham and the other patriarchs1 but that they worshipped an angel in his stead4 ,but the orthodox doctors of the church have truly and wisely understood and taught1 that the same chief angel was the ,word of ,god1 who even then began to perform some services introductory to his execution of the office of ,mediator4 ,for though he was not yet incarnate1 he descended1 as it were1 in a mediatorial capacity1 that he might approach the faithful with greater familiarity4 ,his familiar intercourse with men gave him the name of an angel2 yet he still retained what properly belonged to him1 and continued the ineffably glorious ,god4 ,the same truth is attested by ,hosea1 who1 after relating the wrestling of ,jacob with an angel1 says1 8,the ,lord 7,jehovah7 ,god of hosts2 ,jehovah is his memorial407#bjh7 ,servetus again cavils1 that ,god employed the person of an angel2 as though the prophet did not confirm what had been delivered by ,moses1--8,wherefore is it that thou dost ask after my name80 ,and the confession of the holy patriarch1 when he says1 8,i have seen ,god face to face107#bji7 sufficiently declares1 that he was not a created angel1 but one in whom resided the fulness of ,deity4 ,hence1 also1 the representation of ,paul1 that ,christ was the conductor of the people in the wilderness2 because1 though the time of his humiliation was not yet arrived1 the eternal ,word then exhibited a type of the office to which he was appointed4 ,now1 if the second chapter of ,zechariah be strictly and coolly examined1 the angel who sends another angel is immediately pronounced the ,god of hosts1 and supreme power is ascribed to him4 ,i omit testimonies innumerable on which our faith safely rests1 although they have little influence on the ,jews4 ,for when it is said in ,isaiah1 8,lo1 this is our ,god2 we have waited for him1 and he will save us2 this is ,jehovah207#baj7 all who have eyes may perceive that this is ,god1 who arises for the salvation of his people4 ,and the emphatical repetition of these pointed expressions forbids an application of this passage to any other than to ,christ4 ,but still more plain and decisive is a passage of ,malachi1 where he prophesies1 that 8the ,lord1 who was then sought1 should come into his temple407#baa7 ,the temple was exclusively consecrated to the one ,most ,high ,god2 yet the prophet claims it as belonging to ,christ4 ,whence it follows1 that he is the same ,god that was always worshipped among the ,jews4 ,,xi4 ,the ,new ,testament abounds with innumerable testimonies4 ,we must1 therefore1 endeavour briefly to select a few1 rather than to collect them all4 ,though the ,apostles spake of him after he had appeared in flesh as the ,mediator1 yet all that ,i shall adduce will be adapted to prove his eternal ,deity4 ,in the first place1 it is worthy of particular observation1 that the apostle represents those things which were predicted concerning the eternal ,god1 as either already exhibited in ,christ1 or to be accomplished in him at some future period4 ,the prediction of ,isaiah1 that the ,lord of ,hosts would be 8for a stone of stumbling1 and for a rock of offence to both the houses of ,israel107#bab7 ,paul asserts to have been fulfilled in ,christ47#bac7 ,therefore he declares1 that ,christ is the ,lord of ,hosts4 ,there is a similar instance in another place3 8,we shall all stand10 says he1 8before the judgmentseat of ,christ4 ,for it is written1 ,as ,i live1 saith the ,lord1 every knee shall bow to me1 and every tongue shall confess to ,god407#bad7 ,since ,god1 in ,isaiah17#bae7 declares this concerning himself1 and ,christ actually exhibits it in his own person1 it follows1 that he is that very ,god1 whose glory cannot be transferred to another4 ,the apostle's quotation from the ,psalms also1 in his ,epistle to the ,ephesians1 is evidently applicable to none but ,god3 8,when he ascended up on high1 he led captivity captive307#baf7 understanding that ascension to have been prefigured by the exertions of the ,divine power in the signal victories of ,david over the heathen nations1 he signifies1 that the text was more fully accomplished in ,christ4 ,thus ,john attests that it was the glory of the ,son which was revealed in a vision to ,isaiah2 whereas the prophet himself records that he saw the majesty of ,god47#bag7 ,and those praises which the ,apostle1 in the ,epistle to the ,hebrews1 ascribes to the ,son1 beyond all doubt most evidently belong to ,god3 8,thou1 ,lord1 in the beginning1 hast laid the foundation of the earth2 and the heavens are the works of thine hands10 c4 ,again1 8,let all the angels of ,god worship him407#bah7 ,nor is it any misapplication of them1 when he refers them to ,christ2 since all that is predicted in those ,psalms has been accomplished only by him4 ,for it was ,he who arose and had mercy upon ,zion2 it was ,he who claimed as his own the dominion over all nations and islands4 ,and why should ,john1 after having affirmed1 at the commencement of his ,gospel17#bai7 that the ,word was always ,god1 have hesitated to attribute to ,christ the majesty of ,god8 ,and why should ,paul have been afraid to place ,christ on the tribunal of ,god17#bbj7 after having so publicly preached his ,divinity1 when he called him 8,god blessed for ever807#bba7 ,and1 to show how consistent he is with himself on this subject1 he says1 also1 that 8,god was manifest in the flesh407#bbb7 ,if he is 8,god blessed for ever10 he is the same to whom this apostle1 in another place1 affirms all glory and honour to be due4 ,and he conceals not1 but openly proclaims1 that1 8being in the form of ,god10 he 8thought it not robbery to be equal with ,god1 but made himself of no reputation407#bbc7 ,and1 lest the impious might object1 that he is a sort of artificial ,god1 ,john goes further1 and affirms1 that 8,this is the true ,god1 and eternal life207#bbd7 although we ought to be fully satisfied by his being called ,god1 especially by a witness who expressly avers that there are no more gods than one2 ,i mean ,paul1 who says1 8though there be that are called gods1 whether in heaven or in earth2 to us there is but one ,god1 of whom are all things407#bbe7 ,when we hear1 from the same mouth1 that 8,god was manifested in the flesh10 that 8,god hath purchased the ,church with his own blood10--why do we imagine a second ,god1 whom he by no means acknowledges8 ,and there is no doubt that all the pious were of the same opinion4 ,thomas1 likewise1 by publicly confessing him to be 8his ,lord and ,god10 declares him to be the same true ,god whom he had always worshipped47#bbf7 ,,xii4 ,if we judge of his ,divinity from the works which the ,scriptures attribute to him1 it will thence appear with increasing evidence4 ,for when he said1 that he had1 from the beginning1 continually coperated with the ,father1 the ,jews1 stupid as they were about his other declarations1 yet perceived1 that he assumed to himself ,divine power2 and1 therefore1 as ,john informs us1 they 8sought the more to kill him2 because he not only had broken the sabbath1 but said also that ,god was his ,father1 making himself equal with ,god407#bbg7 ,how great1 then1 must be our stupidity1 if we perceive not this passage to be a plain assertion of his ,divinity6 ,to preside over the world by his almighty providence1 and to govern all things by the rod of his own power1 7which the ,apostle attributes to him177#bbh7 belongs exclusively to the ,creator4 ,and he participates with the ,father1 not only in the government of the world1 but also in all other offices1 which cannot be communicated to creatures4 ,the ,lord proclaims1 by the prophet1 8,i1 even ,i1 am he that blotteth out thy transgressions1 for mine own sake407#bbi7 ,according to this declaration1 when the ,jews thought that ,christ committed an injury against ,god1 by undertaking to forgive sins17#bcj7 he not only asserted in express terms1 that this power belonged to him1 but proved it by a miracle4 ,we see1 therefore1 that he hath not the ministry1 but the power of remission of sins1 which the ,lord declares shall never be transferred from himself to another4 ,is it not the prerogative of ,god alone to examine and penetrate the secret thoughts of the heart8 ,yet ,christ possessed that power2 which is a proof of his ,divinity4 ,,xiii4 ,but with what perspicuity of evidence does it appear in his miracles6 ,though ,i grant that the ,prophets and ,apostles performed miracles similar and equal to his1 yet there is a considerable difference in this respect1 that they1 in their ministry1 dispensed the favours of ,god1 whereas his miracles were performed by his exertions of his own power4 ,he sometimes1 indeed1 used prayer1 that he might glorify the ,father2 but1 in most instances1 we perceive the manifest displays of his own power4 ,and how should not he be the true author of miracles1 who1 by his own authority1 committed the dispensation of them to others8 ,for the ,evangelists relate1 that he gave his ,apostles power to raise the dead1 to heal the leprous1 to cast out devils1 c47#bca7 ,and they performed that ministry in such a manner1 as plainly to discover1 that the power proceeded solely from ,christ4 8,in the name of ,jesus ,christ10 says ,peter1 8arise and walk407#bcb7 ,it is no wonder1 therefore1 that ,christ should bring forward his miracles17#bcc7 to convince the incredulity of the ,jews1 since1 being performed by his own power1 they afforded most ample evidence of his ,divinity4 ,besides1 if out of ,god there be no salvation1 no righteousness1 no life1 but ,christ contains all these things in himself1 it certainly demonstrates him to be ,god4 ,let it not be objected1 that life and salvation are infused into him by ,god2 for he is not said to have received salvation1 but to be himself salvation4 ,and if no one be good but ,god alone17#bcd7 how can he be a mere man who is1 ,i will not say good and righteous1 but goodness and righteousness itself8 ,even from the beginning of the creation1 according to the testimony of an ,evangelist1 8in him was life2 and the life0 then existed as 8the light of men40 ,supported by such proofs1 therefore1 we venture to repose our faith and hope on him2 whereas we know that it is impious and sacrilegious for any man to place his confidence in creatures4 ,he says1 8,ye believe in ,god1 believe also in me407#bce7 ,and in this sense ,paul interprets two passages of ,isaiah--8,whosoever believeth on him shall not be ashamed40 ,again1 8,there shall be a root of ,jesse1 that shall rise to reign over the ,gentiles2 in him shall the ,gentiles trust407#bcf7 ,and why should we search for more testimonies from ,scripture1 when this declaration occurs so frequently1 8,he that believeth on me hath everlasting life087#bcg7 ,the invocation1 arising from faith1 is also directed to him2 which1 nevertheless1 peculiarly belongs1 if any thing peculiarly belongs1 to the ,divine majesty4 ,for a prophet says1 8,whosoever shall call on the name of the ,lord 7,jehovah7 shall be delivered407#bch7 ,and ,solomon1 8,the name of the ,lord is a strong tower3 the righteous runneth into it1 and is safe407#bci7 ,but the name of ,christ is invoked for salvation3 it follows1 therefore1 that he is ,jehovah4 ,moreover1 we have an example of such invocation in ,stephen1 when he says1 8,lord ,jesus1 receive my spirit407#bdj7 ,and afterwards in the whole ,church1 as ,ananias testifies in the same book3 8,lord1 ,i have heard by many of this man1 how much evil he hath done to thy saints--that call on thy name407#bda7 ,and to make it more clearly understood1 that 8all the fulness of the ,godhead dwelleth bodily in ,christ10 the ,apostle confesses that he had introduced among the ,corinthians no other doctrine than the knowledge of him1 and that this had been the only subject of his preaching47#bdb7 ,what a remarkable and important consideration is it1 that the name of the ,son only is preached to us1 whereas ,god commands us to glory in the knowledge of himself alone67#bdc7 ,who can dare to assert that he is a mere creature1 the knowledge of whom is our only glory8 ,it must also be remarked1 that the salutations prefixed to the epistles of ,paul implore the same blessings from the ,son as from the ,father2 whence we learn1 not only that those things1 which our heavenly ,father bestows1 are obtained for us by his intercession1 but that the ,son1 by a communion of power1 is himself the author of them4 ,this practical knowledge is unquestionably more certain and solid than any idle speculation4 ,for then the pious mind has the nearest view of the ,divine presence1 and almost touches it1 when it experiences itself to be quickened1 illuminated1 saved1 justified1 and sanctified4 ,,xiv4 ,wherefore the proof of the ,deity of the ,spirit must be derived principally from the same sources4 ,there is no obscurity in the testimony of ,moses1 in the history of the creation1 that the ,spirit of ,god was expanded on the abyss or chaos27#bdd7 for it signifies1 not only that the beautiful state of the world which we now behold owes its preservation to the power of the ,spirit1 but that1 previously to its being thus adorned1 the ,spirit was engaged in brooding over the confused mass4 ,the declaration of ,isaiah bids defiance to all cavils3 8,and now the ,lord ,god1 and his ,spirit1 hath sent me407#bde7 ,for the ,holy ,spirit is united in the exercise of supreme power in the mission of ,prophets1 which is a proof of his ,divine majesty4 ,but the best confirmation1 as ,i have remarked1 we shall derive from familiar experience4 ,for what the ,scriptures ascribe to him1 and what we ourselves learn by the certain experience of piety1 is not at all applicable to any creature4 ,for it is he who1 being universally diffused1 sustains and animates all things in heaven and in earth4 ,and this very thing excludes him from the number of creatures1 that he is circumscribed by no limits1 but transfuses through all his own vigorous influence1 to inspire them with being1 life1 and motion3 this is clearly a work of ,deity4 ,again1 if regeneration to an incorruptible life be more important and excellent than any present life1 what must we think of him from whose power it proceeds8 ,but the ,scripture teaches1 in various places1 that he is the author of regeneration by a power not derived1 but properly his own2 and not of regeneration only1 but likewise of the future immortality4 ,finally1 to him1 as well as to the ,son1 are applied all those offices which are peculiar to ,deity4 ,for he 8searcheth even the deep things of ,god107#bdf7 who admits no creature to a share in his councils4 ,he bestows wisdom and the faculty of speech27#bdg7 whereas the ,lord declares to ,moses1 that this can only be done by himself47#bdh7 ,so through him we attain to a participation of ,god1 to feel his vivifying energy upon us4 ,our justification is his work4 ,from him proceed power1 sanctification1 truth1 grace1 and every other blessing we can conceive2 since there is but one ,spirit1 from whom every kind of gifts descends4 ,for this passage of ,paul is worthy of particular attention3 8,there are diversities of gifts1 and there are differences of administrations1 but the same ,spirit207#bdi7 because it represents him1 not only as the principle and source of them1 but also as the author2 which is yet more clearly expressed a little after in these words3 8,all these worketh that only and the selfsame ,spirit1 dividing to every man severally as he will40 ,for if he were not a subsistence in the ,deity1 judgment and voluntary determination would never be ascribed to him4 ,paul1 therefore1 very clearly attributes to the ,spirit ,divine power1 and thereby demonstrates him to be an hypostasis or subsistence in ,god4 ,,xv4 ,nor does the ,scripture1 when it speaks of him1 refrain from giving him the appellation of ,god4 ,for ,paul concludes that we are the temple of ,god1 because his ,spirit dwelleth in us47#bej7 ,this must not be passed over without particular notice2 for the frequent promises of ,god1 that he will choose us for a temple for himself1 receive no other accomplishment1 than by the inhabitation of his ,spirit in us4 ,certainly1 as ,augustine excellently observes1 8,if we were commanded to erect to the ,spirit a temple of wood and stone1 forasmuch as ,god is the sole object of worship1 it would be a clear proof of his ,divinity2 how much clearer1 then1 is the proof1 now that we are commanded1 not to erect one1 but to be ourselves his temples60 ,and the ,apostle calls us sometimes the temple of ,god1 and sometimes the temple of the ,holy ,spirit1 both in the same signification4 ,peter1 reprehending ,ananias for having 8lied to the ,holy ,ghost10 told him that he had 8not lied unto men1 but unto ,god407#bea7 ,and where ,isaiah7#beb7 introduces the ,lord of hosts as the speaker1 ,paul7#bec7 informs us that it is the ,holy ,spirit who speaks4 ,indeed1 while the ,prophets invariably declare1 that the words which they utter are those of the ,lord of hosts1 ,christ and the ,apostles refer them to the ,holy ,spirit2 whence it follows1 that he is the true ,jehovah1 who is the primary author of the prophecies4 ,again1 ,god complains that his anger was provoked by the perverseness of the people2 ,isaiah1 in reference to the same conduct1 says1 that 8they vexed his ,holy ,spirit407#bed7 ,lastly1 if blasphemy against the ,spirit be not forgiven1 either in this world or in that which is to come17#bee7 whilst a man may obtain pardon who has been guilty of blasphemy against the ,son1 this is an open declaration of his ,divine majesty1 to defame or degrade which is an inexpiable crime4 ,i intentionally pass over many testimonies which were used by the fathers4 ,to them there appeared much plausibility in citing this passage from ,david1 8,by the word of the ,lord were the heavens made1 and all the host of them by the breath of his mouth207#bef7 to prove that the creation of the world was the work of the ,holy ,spirit1 as well as of the ,son4 ,but since a repetition of the same thing twice is common in the ,psalms1 and in ,isaiah 8the spirit of his mouth0 means the same as 8his word10 this is but a weak argument4 ,therefore ,i have determined to confine myself to a sober statement of those evidences on which pious minds may satisfactorily rest4 ,,xvi4 ,as ,god afforded a clearer manifestation of himself at the advent of ,christ1 the three ,persons also then became better known4 ,among many testimonies1 let us be satisfied with this one3 ,paul connects together these three1 ,lord1 ,faith1 and ,baptism17#beg7 in such a manner as to reason from one to another4 ,since there is but one faith1 hence he proves that there is but one ,lord2 since there is but one baptism1 he shows that there is also but one faith4 ,therefore1 if we are initiated by baptism into the faith and religion of one ,god1 we must necessarily suppose him to be the true ,god1 into whose name we are baptized4 ,nor can it be doubted but that in this solemn commission1 8,baptize them in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost10 ,christ intended to testify1 that the perfect light of faith was now exhibited4 ,for this is equivalent to being baptized into the name of the one ,god1 who hath clearly manifested himself in the ,father1 ,son1 and ,spirit2 whence it evidently appears1 that in the ,divine ,essence there exist three ,persons1 in whom is known the one ,god4 ,and truly1 since faith ought not to be looking about hither and thither1 or to be wandering through the varieties of inconstancy1 but to direct its views towards the one ,god1 to be fixed on him1 and to adhere to him1--it may easily be proved from these premises1 that1 if there be various kinds of faith1 there must also be a plurality of gods4 ,baptism1 being a sacrament of faith1 confirms to us the unity of ,god1 because it is but one4 ,hence1 also1 we conclude1 that it is not lawful to be baptized1 except into the name of the one ,god2 because we embrace the faith of him1 into whose name we are baptized4 ,what1 then1 was intended by ,christ1 when he commanded baptism to be administered in the name of the ,father1 and of the ,son1 and of the ,holy ,spirit1 but that one faith ought to be exercised in the ,father1 ,son1 and ,spirit8 and what is that but a clear testimony1 that the ,father1 the ,son1 and the ,holy ,spirit1 are the one ,god8 ,therefore1 since it is an undeniable truth1 that there is one ,god1 and only one1 we conclude the ,word and ,spirit to be no other than the very ,essence of the ,deity4 ,the greatest degree of folly was betrayed by the ,arians1 who confessed the ,divinity of the ,son1 but denied him to possess the substance of ,god4 ,nor were the ,macedonians free from a similar delusion1 who would explain the term 8,spirit0 to mean only the gifts of grace conferred upon man4 ,for as wisdom1 understanding1 prudence1 fortitude1 and the fear of the ,lord1 proceed from him1 so he alone is the ,spirit of wisdom1 prudence1 fortitude1 and piety4 ,nor is he himself divided according to the distribution of his graces2 but1 as the ,apostle declares1 how variously soever they are divided1 he always remains one and the same47#beh7 ,,xvii4 ,on the other hand1 also1 we find in the ,scriptures a distinction between the ,father and the ,word1 between the ,word and the ,spirit2 in the discussion of which the magnitude of the mystery reminds us that we ought to proceed with the utmost reverence and sobriety4 ,i am exceedingly pleased with this observation of ,gregory ,nazianzen3 8,i cannot think of the one1 but ,i am immediately surrounded with the splendour of the three2 nor can ,i clearly discover the three1 but ,i am suddenly carried back to the one40 ,wherefore let us not imagine such a trinity of ,persons1 as includes an idea of separation1 or does not immediately recall us to the unity4 ,the names of ,father1 ,son1 and ,spirit1 certainly imply a real distinction2 let no one suppose them to be mere epithets1 by which ,god is variously designated from his works2 but it is a distinction1 not a division4 ,the passages already cited show1 that the ,son has a property1 by which he is distinguished from the ,father2 because the ,word had not been with ,god1 or had his glory with the ,father1 unless he had been distinct from him4 ,he likewise distinguishes the ,father from himself1 when he says1 8that there is another that beareth witness of him407#bei7 ,and to the same effect is what is declared in another place1 that the ,father created all things by the ,word2 which he could not have done1 unless he had been in some sense distinct from him4 ,besides1 the ,father descended not to the earth1 but he who came forth from the ,father4 ,the ,father neither died nor rose again1 but he who was sent by the ,father4 ,nor did this distinction commence at the incarnation1 but it is evident1 that1 before that period1 he was the only begotten in the bosom of the ,father47#bfj7 ,for who can undertake to assert1 that the ,son first entered into the bosom of the ,father1 when he descended from heaven to assume a human nature8 ,he1 therefore1 was in the bosom of the ,father before1 and possessed his glory with the ,father4 ,the distinction between the ,holy ,spirit and the ,father is announced by ,christ1 when he says1 that he 8proceedeth from the ,father407#bfa7 ,but how often does he represent him as another1 distinct from himself6 as when he promises that 8another ,comforter07#bfb7 should be sent1 and in many other places4 ,,xviii4 ,i doubt the propriety of borrowing similitudes from human things1 to express the force of this distinction4 ,the fathers sometimes practise this method2 but they likewise confess the great disproportion of all the similitudes which they introduce4 ,wherefore ,i greatly dread1 in this instance1 every degree of presumption2 lest the introduction of any thing unseasonable should afford an occasion of calumny to the malicious1 or of error to the ignorant4 ,yet it is not right to be silent on the distinction which we find expressed in the ,scriptures2 which is this--that to the ,father is attributed the principle of action1 the fountain and source of all things2 to the ,son1 wisdom1 counsel1 and the arrangement of all operations2 and the power and efficacy of the action is assigned to the ,spirit4 ,moreover1 though eternity belongs to the ,father1 and to the ,son and ,spirit also1 since ,god can never have been destitute of his wisdom or his power1 and in eternity we must not inquire after any thing prior or posterior1--yet the observation of order is not vain or superfluous1 while the ,father is mentioned as first2 in the next place the ,son1 as from him2 and then the ,spirit1 as from both4 ,for the mind of every man naturally inclines to the consideration1 first1 of ,god2 secondly1 of the wisdom emanating from him2 and lastly1 of the power by which he executes the decrees of his wisdom4 ,for this reason the ,son is said to be from the ,father1 and the ,spirit from both the ,father and the ,son2 and that in various places1 but nowhere more clearly than in the eighth chapter of the ,epistle to the ,romans1 where the same ,spirit is indifferently denominated 8the ,spirit of ,christ10 and 8the ,spirit of him that raised up ,christ from the dead10 and that without any impropriety4 ,for ,peter also testifies that it was the ,spirit of ,christ by whom the prophets prophesied27#bfc7 whereas the ,scripture so frequently declares that it was the ,spirit of ,god the ,father4 ,,xix4 ,this distinction is so far from opposing the most absolute simplicity and unity of the ,divine ,being1 that it affords a proof that the ,son is one ,god with the ,father1 because he has the same ,spirit with him2 and that the ,spirit is not a different substance from the ,father and the ,son1 because he is the ,spirit of the ,father and of the ,son4 ,for the whole nature is in each hypostasis1 and each has something peculiar to himself4 ,the ,father is entirely in the ,son1 and the ,son entirely in the ,father1 according to his own declaration1 8,i am in the ,father1 and the ,father in me207#bfd7 nor do ecclesiastical writers allow that one is divided from the other by any difference of essence4 8,these distinctive appellations10 says ,augustine1 8denote their reciprocal relations to each other1 and not the substance itself1 which is but one40 ,this explanation may serve to reconcile the opinions of the fathers1 which would otherwise appear totally repugnant to each other4 ,for sometimes they state that the ,son originates from the ,father1 and at other times assert that he has essential ,divinity from himself1 and so is1 together with the ,father1 the one first cause of all4 ,augustine1 in another place1 admirably and perspicuously explains the cause of this diversity1 in the following manner3 8,christ1 considered in himself1 is called ,god2 but with relation to the ,father1 he is called the ,son40 ,and again1 8,the ,father1 considered in himself1 is called ,god2 but with relation to the ,son1 he is called the ,father4 ,he who1 with relation to the ,son1 is called the ,father1 is not the ,son2 he who1 with relation to the ,father1 is called the ,son1 is not the ,father2 they who are severally called the ,father and the ,son1 are the same ,god40 ,therefore1 when we speak simply of the ,son1 without reference to the ,father1 we truly and properly assert him to be selfexistent1 and therefore call him the sole first cause2 but1 when we distinctly treat of the relation between him and the ,father1 we justly represent him as originating from the ,father4 ,the first book of ,augustine on the ,trinity is entirely occupied with the explication of this subject2 and it is far more safe to rest satisfied with that relation which he states1 than by curiously penetrating into the sublime mystery1 to wander through a multitude of vain speculations4 ,,xx4 ,therefore1 let such as love sobriety1 and will be contented with the measure of faith1 briefly attend to what is useful to be known2 which is1 that1 when we profess to believe in one ,god1 the word ,god denotes a single and simple essence1 in which we comprehend three ,persons1 or hypostases2 and that1 therefore1 whenever the word ,god is used indefinitely1 the ,son and ,spirit are intended as much as the ,father2 but when the ,son is associated with the ,father1 that introduces the reciprocal relation of one to the other2 and thus we distinguish between the ,persons4 ,but1 since the peculiar properties of the ,persons produce a certain order1 so that the original cause is in the ,father1 whenever the ,father and the ,son or ,spirit are mentioned together1 the name of ,god is peculiarly ascribed to the ,father3 by this method the unity of the essence is preserved1 and the order is retained2 which1 however1 derogates nothing from the ,deity of the ,son and ,spirit4 ,and indeed1 as we have already seen that the ,apostles assert him to be the ,son of ,god1 whom ,moses and the ,prophets have represented as ,jehovah1 it is always necessary to recur to the unity of the essence4 ,wherefore it would be a detestable sacrilege for us to call the ,son another ,god different from the ,father2 because the simple name of ,god admits of no relation2 nor can ,god1 with respect to himself1 be denominated either the one or the other4 ,now1 that the name 8,jehovah10 in an indefinite sense1 is applicable to ,christ1 appears even from the words of ,paul3 8for this thing ,i besought the ,lord thrice207#bfe7 because1 after relating the answer of ,christ1 8,my grace is sufficient for thee10 he immediately subjoins1 8,that the power of ,christ may rest upon me40 ,for it is certain that the word 8,lord0 is there used for 8,jehovah20 and to restrict it to the person of the ,mediator1 would be frivolous and puerile1 since it is an absolute declaration1 containing no comparison between the ,son and the ,father4 ,and we know that the ,apostles1 following the custom of the ,greek translators1 invariably use the word 1 7,lord17 instead of ,jehovah4 ,and1 not to seek far for an example of this1 ,paul prayed to the ,lord in no other sense than is intended in a passage of ,joel1 cited by ,peter3 8,whosoever shall call on the name of the ,lord shall be saved407#bff7 ,but for the peculiar ascription of this name to the ,son1 another reason will be given in its proper place2 suffice it at present to observe that1 when ,paul had prayed to ,god absolutely1 he immediately subjoins the name of ,christ4 ,thus also the whole ,deity is by ,christ himself denominated 8a ,spirit40 ,for nothing opposes the spirituality of the whole ,divine essence1 in which are comprehended the ,father1 the ,son1 and the ,spirit2 which is plain from the ,scripture4 ,for as we there find ,god denominated a ,spirit1 so we find also the ,holy ,spirit1 forasmuch as he is an hypostasis of the whole essence1 represented both as the ,spirit of ,god1 and as proceeding from ,god4 ,,xxi4 ,but since ,satan1 in order to subvert the very foundations of our faith1 has always been exciting great contentions concerning the ,divine essence of the ,son and ,spirit1 and the distinction of the ,persons2 and in almost all ages has instigated impious spirits to vex the orthodox teachers on this account2 and is also endeavouring1 in the present day1 with the old embers1 to kindle a new flame2 it becomes necessary here to refute the perverse and fanciful notions which some persons have imbibed4 ,hitherto it has been our principal design to instruct the docile1 and not to combat the obstinate and contentious3 but now1 having calmly explained and proved the truth1 we must vindicate it from all the cavils of the wicked2 although ,i shall make it my principal study1 that those who readily and implicitly attend to the ,divine word1 may have stable ground on which they may confidently rest4 ,on this1 indeed1 if on any of the secret mysteries of the ,scripture1 we ought to philosophize with great sobriety and moderation2 and also with extreme caution1 lest either our ideas or our language should proceed beyond the limits of the ,divine word4 ,for how can the infinite essence of ,god be defined by the narrow capacity of the human mind1 which could never yet certainly determine the nature of the body of the sun1 though the object of our daily contemplation8 ,how can the human mind1 by its own efforts1 penetrate into an examination of the essence of ,god1 when it is totally ignorant of its own8 ,wherefore let us freely leave to ,god the knowledge of himself4 ,for 8he alone10 as ,hilary says1 8is a competent witness for himself1 being only known by himself40 ,and we shall certainly leave it to him1 if our conceptions of him correspond to the manifestations which he has given us of himself1 and our inquiries concerning him are confined to his word4 ,there are extant on this argument five homilies of ,chrysostom against the ,anomi2 which1 however1 were not sufficient to restrain the presumptuous garrulity of those sophists4 ,for they discovered no greater modesty in this instance than in every other4 ,the very unhappy consequences of this temerity should warn us to study this question with more docility than subtlety1 and not allow ourselves to investigate ,god any where but in his sacred word1 or to form any ideas of him but such as are agreeable to his word1 or to speak any thing concerning him but what is derived from the same word4 ,but if the distinction of ,father1 ,son1 and ,spirit1 in the one ,deity1 as it is not easy to be comprehended1 occasions some understandings more labour and trouble than is desirable1 let them remember that the mind of man1 when it indulges its curiosity1 enters into a labyrinth2 and let them submit to be guided by the heavenly oracles1 however they may not comprehend the height of this mystery4 ,,xxii4 ,to compose a catalogue of the errors1 by which the purity of the faith has been attacked on this point of doctrine1 would be too prolix and tedious1 without being profitable2 and most of the heretics so strenuously exerted themselves to effect the total extinction of the ,divine glory by their gross reveries1 that they thought it sufficient to unsettle and disturb the inexperienced4 ,from a few men there soon arose numerous sects1 of whom some would divide the ,divine essence1 and others would confound the distinction which subsists between the ,persons4 ,but if we maintain1 what has already been sufficiently demonstrated from the ,scripture1 that the essence of the one ,god1 which pertains to the ,father1 to the ,son1 and to the ,spirit1 is simple and undivided1 and1 on the other hand1 that the ,father is1 by some property1 distinguished from the ,son1 and likewise the ,son from the ,spirit1 the gate will be shut1 not only against ,arius and ,sabellius1 but also against all the other ancient heresiarchs4 ,but since our own times have witnessed some madmen1 as ,servetus and his followers1 who have involved every thing in new subtleties1 a brief exposure of their fallacies will not be unuseful4 ,the word ,trinity was so odious and even detestable to ,servetus1 that he asserted all ,trinitarians1 as he called them1 to be ,atheists4 ,i omit his impertinent and scurrilous language1 but this was the substance of his speculations3 ,that it is representing ,god as consisting of three parts1 when three ,persons are said to subsist in his essence1 and that this triad is merely imaginary1 being repugnant to the ,divine unity4 ,at the same time1 he maintained the ,persons to be certain external ideas1 which have no real subsistence in the ,divine essence1 but give us a figurative representation of ,god1 under this or the other form2 and that in the beginning there was no distinction in ,god1 because the ,word was once the same as the ,spirit2 but that1 after ,christ appeared ,god of ,god1 there emanated from him another ,god1 even the ,spirit4 ,though he sometimes glosses over his impertinencies with allegories1 as when he says1 that the eternal ,word of ,god was the ,spirit of ,christ with ,god1 and the reflection of his image1 and that the ,spirit was a shadow of the ,deity1 yet he afterwards destroys the ,deity of both1 asserting that1 according to the mode of dispensation1 there is a part of ,god in both the ,son and the ,spirit2 just as the same ,spirit1 substantially diffused in us1 and even in wood and stones1 is a portion of the ,deity4 ,what he broached concerning the ,person of the ,mediator1 we shall examine in the proper place4 ,but this monstrous fiction1 that a ,divine ,person is nothing but a visible appearance of the glory of ,god1 will not need a prolix refutation4 ,for when ,john pronounces that the ,word 77 was ,god before the creation of the world1 he sufficiently discriminates him from an ideal form4 ,but if then also1 and from the remotest eternity1 that ,word 77 who was ,god1 was with the ,father1 and possessed his own glory with the ,father1 he certainly could not be an external or figurative splendour2 but it necessarily follows1 that he was a real hypostasis1 subsisting in ,god himself4 ,but although no mention is made of the ,spirit1 but in the history of the creation of the world1 yet he is there introduced1 not as a shadow1 but as the essential power of ,god1 since ,moses relates that the chaotic mass was supported by him47#bfg7 ,it then appeared1 therefore1 that the eternal ,spirit had always existed in the ,deity1 since he cherished and sustained the confused matter of the heaven and earth1 till it attained a state of beauty and order4 ,he certainly could not then be an image or representation of ,god1 according to the dreams of ,servetus4 ,but in other places he is constrained to make a fuller disclosure of his impiety1 saying that ,god1 in his eternal reason1 decreeing for himself a visible ,son1 has visibly exhibited himself in this manner2 for if this be true1 there is no other ,divinity left to ,christ1 than as he has been appointed a ,son by an eternal decree of ,god4 ,besides1 he so transforms those phantasms1 which he substitutes instead of the hypostases1 that he hesitates not to imagine new accidents or properties in ,god4 ,but the most execrable blasphemy of all is1 his promiscuous confusion of the ,son of ,god and the ,spirit with all the creatures4 ,for he asserts that in the ,divine essence there are parts and divisions1 every portion of which is ,god2 and especially that the souls of the faithful are coternal and consubstantial with ,god2 though in another place he assigns substantial ,deity1 not only to the human soul1 but to all created things4 ,,xxiii4 ,from the same corrupt source has proceeded another heresy1 equally monstrous4 ,for some worthless men1 to escape the odium and disgrace which attended the impious tenets of ,servetus1 have confessed1 indeed1 that there are three ,persons1 but with this explanation1 that the ,father1 who alone is truly and properly ,god1 hath created the ,son and ,spirit1 and transfused his ,deity into them4 ,nor do they refrain from this dreadful manner of expressing themselves1 that the ,father is distinguished from the ,son and ,spirit1 as being the sole possessor of the ,divine essence4 ,their first plea in support of this notion is1 that ,christ is commonly called the ,son of ,god2 whence they conclude that no other is properly ,god but the ,father4 ,but they observe not1 that although the name of ,god is common also to the ,son1 yet that it is sometimes ascribed to the ,father 7 7 by way of eminence1 because he is the fountain and original of the ,deity2 and this in order to denote the simple unity of the essence4 ,they object1 that if he is truly the ,son of ,god1 it is absurd to account him the ,son of a ,person4 ,i reply1 that both are true2 that he is the ,son of ,god1 because he is the ,word begotten of the ,father before time began1 for we are not yet speaking of the ,person of the ,mediator2 and to be explicit1 we must notice the ,person1 that the name of ,god may not be understood absolutely1 but for the ,father2 for if we acknowledge no other to be ,god than the ,father1 it will be a manifest degradation of the dignity of the ,son4 ,whenever mention is made of the ,deity1 therefore1 there must no opposition be admitted between the ,father and the ,son1 as though the name of the true ,god belonged exclusively to the ,father4 ,for surely the ,god who appeared to ,isaiah1 was the only true ,god27#bfh7 whom1 nevertheless1 ,john affirms to have been ,christ47#bfi7 ,he likewise1 who by the mouth of ,isaiah declared that he was to be a rock of offence to the ,jews1 was the only true ,god27#bgj7 whom ,paul pronounces to have been ,christ47#bga7 ,he who proclaims by ,isaiah1 8,as ,i live1 every knee shall bow to me107#bgb7 is the only true ,god2 but ,paul applies the same to ,christ47#bgc7 ,to the same purpose are the testimonies recited by the ,apostle--8,thou1 ,lord1 hast laid the foundation of the earth and the heavens20 and 8,let all the angels of ,god worship him407#bgd7 ,these ascriptions belong only to the one true ,god2 whereas he contends that they are properly applied to ,christ4 ,nor is there any force in that cavil1 that what is proper to ,god is transferred to ,christ1 because he is the brightness of his glory4 ,for1 since the name ,jehovah is used in each of these passages1 it follows that in respect of his ,deity he is selfexistent4 ,for1 if he is ,jehovah1 he cannot be denied to be the same ,god1 who in another place proclaims by ,isaiah1 8,i am the first and ,i am the last2 and beside me there is no ,god407#bge7 ,that passage in ,jeremiah also deserves our attention--8,the gods that have not made the heavens and the earth1 even they shall perish from the earth1 and from under these heavens207#bgf7 whilst1 on the contrary1 it must be acknowledged1 that the ,deity of the ,son of ,god is frequently proved by ,isaiah from the creation of the world4 ,but how shall the ,creator1 who gives existence to all1 not be selfexistent1 but derive his essence from another8 ,for whoever asserts that the ,son owes his essence to the ,father1 denies him to be self existent4 ,but this is contradicted by the ,holy ,spirit1 who gives him the name of ,jehovah4 ,now1 if we admit the whole essence to be solely in the ,father1 either it will be divisible1 or it will be taken away from the ,son2 and so1 being despoiled of his essence1 he will be only a titular god4 ,the ,divine essence1 according to these triflers1 belongs solely to the ,father1 inasmuch as he alone possesses it1 and is the author of the essence of the ,son4 ,thus the ,divinity of the ,son will be a kind of emanation from the essence of ,god1 or a derivation of a part from the whole4 ,now1 they must of necessity concede1 from their own premises1 that the ,spirit is the ,spirit of the ,father only2 because if he be a derivation from the original essence1 which belongs exclusively to the ,father1 he cannot be accounted the ,spirit of the ,son2 which is refuted by the testimony of ,paul1 where he makes him common to ,christ and the ,father4 ,besides1 if the ,person of the ,father be expunged from the ,trinity1 wherein will he differ from the ,son and ,spirit1 but in being himself the sole ,deity8 ,they confess that ,christ is ,god1 and yet differs from the ,father4 ,some distinctive character is necessary1 also1 to discriminate the ,father from the ,son4 ,they who place this in the essence1 manifestly destroy the true ,deity of ,christ1 which cannot exist independently of the essence1 that is1 of the entire essence4 ,the ,father certainly cannot differ from the ,son1 unless he have something peculiar to himself1 which is not common to the ,son4 ,what will they find1 by which to distinguish him8 ,if the difference be in the essence1 let them tell us whether he has communicated the same to the ,son4 ,but this could not be done partially2 for it would be an abomination to fabricate a demigod4 ,besides1 this would miserably dismember the ,divine essence4 ,the necessary conclusion then is1 that it is entirely and perfectly common to the ,father and the ,son4 ,and if this be true1 there cannot1 in respect of the essence1 be any difference between them4 ,if it be objected that the ,father1 notwithstanding this communication of his essence1 remains the only ,god with whom the essence continues1 then ,christ must be a figurative god1 a god in appearance and name only1 not in reality2 because nothing is more proper to ,god than to be1 according to that declaration1 8,i ,,am hath sent me unto you407#bgg7 ,,xxiv4 ,we might readily prove from many passages the falsehood of their assumption1 that1 whenever the name of ,god is mentioned absolutely in the ,scripture1 it means only the ,father4 ,and in those places which they cite in their own defence1 they shamefully betray their ignorance1 since the ,son is there added2 from which it appears1 that the name of ,god is used in a relative sense1 and therefore is particularly restricted to the ,person of the ,father4 ,their objection1 that1 unless the ,father alone were the true ,god1 he would himself be his own ,father1 is answered in a word4 ,for there is no absurdity in the name of ,god1 for the sake of dignity and order1 being peculiarly given to him1 who not only hath begotten of himself his own wisdom1 but is also the ,god of the ,mediator1 of which ,i shall treat more at large in its proper place4 ,for since ,christ was manifested in the flesh1 he is called the ,son of ,god1 not only as he was the eternal ,word begotten of the ,father before time began1 but because he assumed the person and office of a ,mediator1 to unite us to ,god4 ,and since they so presumptuously exclude the ,son from ,divine honours1 ,i would wish to be informed1 when he declares that there is none good but the one ,god17#bgh7 whether he deprives himself of all goodness4 ,i speak not of his human nature1 lest they should object1 that1 whatever goodness it had1 it was gratuitously conferred on it4 ,i demand whether the eternal ,word of ,god be good or not4 ,if they answer in the negative1 they are sufficiently convicted of impiety2 and if in the affirmative1 they cut the throat of their own system4 ,but though1 at the first glance1 ,christ seems to deny himself the appellation of good1 he furnishes1 notwithstanding1 a further confirmation of our opinion4 ,for1 as that is a title which peculiarly belongs to the one ,god1 forasmuch as he had been saluted as good1 merely according to a common custom1 by his rejection of false honour1 he suggested that the goodness which he possessed was ,divine4 ,i demand1 also1 when ,paul affirms that ,god alone is immortal1 wise1 and true17#bgi7 whether he thereby degrades ,christ to the rank of those who are mortal1 unwise1 and false4 ,shall not he then be immortal who from the beginning was life itself1 and the giver of immortality to angels8 ,shall not he be wise who is the eternal ,wisdom of ,god8 ,shall not he be true who is truth itself8 ,i demand further1 whether they think that ,christ ought to be worshipped4 ,for1 if he justly claims this as his right1 that every knee should bow before him17#bhj7 it follows that he is that ,god1 who1 in the law1 prohibited the worship of any one but himself4 ,if they will have this passage in ,isaiah1 8,i am1 and there is no ,god besides me10 to be understood solely of the ,father1 ,i retort this testimony on themselves2 since we see that whatever belongs to ,god is attributed to ,christ4 ,nor is there any room for their cavil1 that ,christ was exalted in the humanity in which he had been abased2 and that1 with regard to his humanity1 all power was given to him in heaven and in earth2 because1 although the regal and judicial majesty extends to the whole ,person of the ,mediator1 yet1 had he not been ,god manifested in the flesh1 he could not have been exalted to such an eminence1 without ,god being in opposition to himself4 ,and ,paul excellently determines this controversy1 by informing us that he was equal with ,god1 before he abased himself under the form of a servant47#bha7 ,now1 how could this equality subsist1 unless he had been that ,god whose name is ,,jah and ,,jehovah1 who rides on the cherubim1 whose kingdom is universal and everlasting8 ,no clamour of theirs can deprive ,christ of another declaration of ,isaiah3 8,lo1 this is our ,god1 we have waited for him207#bhb7 since in these words he describes the advent of ,god the ,redeemer1 not only for the deliverance of the people from exile in ,babylon1 but also for the complete restoration of the church4 ,nor do they gain any thing by another cavil1 that ,christ was ,god in his ,father4 ,for although we confess1 in point of order and degree1 that the ,father is the fountain of the ,deity1 yet we pronounce it a detestable figment1 that the essence belongs exclusively to the ,father1 as though he were the author of the ,deity of the ,son2 because1 on this supposition1 either the essence would be divided1 or ,christ would be only a titular and imaginary god4 ,if they admit that the ,son is ,god1 but inferior to the ,father1 then in him the essence must be begotten and created1 which in the ,father is unbegotten and uncreated4 ,i know that some scorners ridicule our concluding a distinction of ,persons from the words of ,moses1 where he introduces ,god thus speaking3 8,let us make man in our image407#bhc7 ,yet pious readers perceive how frigidly and foolishly ,moses would have introduced this conference1 if in one ,god there had not subsisted a plurality of ,persons4 ,now1 it is certain that they whom the ,father addressed1 were uncreated2 but there is nothing uncreated1 except the one ,god himself4 ,now1 therefore1 unless they grant that the power to create1 and the authority to command1 were common to the ,father1 the ,son1 and the ,spirit1 it will follow1 that ,god did not speak thus within himself1 but directed his conversation to some exterior agents4 ,lastly1 one place will easily remove their two objections at once4 ,for when ,christ himself declares1 that ,god is a ,spirit1 it would be unreasonable to restrict this solely to the ,father1 as though the ,word were not also of a spiritual nature4 ,but if the name of ,spirit is equally as applicable to the ,son as to the ,father1 ,i conclude that the ,son is comprehended under the indefinite name of ,god4 ,yet he immediately subjoins1 that none are approved worshippers of the ,father1 but those who worship him in spirit and in truth47#bhd7 ,whence follows another consequence1 that1 because ,christ performs the office of a ,teacher1 in a station of inferiority1 he ascribes the name of ,god to the ,father1 not to destroy his own ,deity1 but by degrees to raise us to the knowledge of it4 ,,xxv4 ,but they deceive themselves in dreaming of three separate individuals1 each of them possessing a part of the ,divine essence4 ,we teach1 according to the ,scriptures1 that there is essentially but one ,god2 and1 therefore1 that the essence of both the ,son and the ,spirit is unbegotten4 ,but since the ,father is first in order1 and hath of himself begotten his wisdom1 therefore1 as has before been observed1 he is justly esteemed the original and fountain of the whole ,divinity4 ,thus ,god1 indefinitely1 is unbegotten2 and the ,father also is unbegotten with regard to his ,person4 ,they even foolishly suppose1 that our opinion implies a quaternity2 whereas they are guilty of falsehood and calumny1 in ascribing to us a figment of their own2 as though we pretended that the three ,persons are as so many streams proceeding from one essence1 when it is evident1 from our writings1 that we separate not the ,persons from the essence1 but1 though they subsist in it1 make a distinction between them4 ,if the persons were separated from the essence1 there would perhaps be some probability in their argument2 but then there would be a trinity of ,gods1 not a trinity of persons contained in one ,god4 ,this solves their frivolous question1 whether the essence concurs to the formation of the ,trinity2 as though we imagined three ,gods to descend from it4 ,their objection1 that then the ,trinity would be without ,god1 is equally impertinent4 ,because1 though it concurs not to the distinction as a part or member1 yet the ,persons are not independent of it1 nor separate from it2 for the ,father1 unless he were ,god1 could not be the ,father2 and the ,son is the ,son only as he is ,god4 ,therefore we say1 that the ,deity is absolutely selfexistent2 whence we confess1 also1 that the ,son1 as ,god1 independently of the consideration of ,person1 is selfexistent2 but as the ,son1 we say1 that he is of the ,father4 ,thus his essence is unoriginated2 but the origin of his ,person is ,god himself4 ,and1 indeed1 the orthodox writers1 who have written on the ,trinity1 have referred this name only to the ,persons2 since to comprehend the essence in that distinction1 were not only an absurd error1 but a most gross impiety4 ,for it is evident that those who maintain that the ,trinity consists in a union of the ,essence1 the ,son1 and the ,spirit1 annihilate the essence of the ,son and of the ,spirit2 otherwise the parts would be destroyed by being confounded together2 which is a fault in every distinction4 ,finally1 if the words ,father and ,god were synonymous--if the ,father were the author of the ,deity--nothing would be left in the ,son but a mere shadow2 nor would the ,trinity be any other than a conjunction of the one ,god with two created things4 ,,xxvi4 ,their objection1 that ,christ1 if he be properly ,god1 is not rightly called the ,son of ,god1 has already been answered2 for when a comparison is made between one ,person and another1 the word ,god is not used indefinitely1 but is restricted to the ,father1 as being the fountain of the ,deity1 not with regard to the essence1 as fanatics falsely pretend1 but in respect of order4 ,this is the sense in which we ought to understand that declaration of ,christ to his ,father3 8,this is life eternal1 that they might know thee1 the only true ,god1 and ,jesus ,christ1 whom thou hast sent407#bhe7 ,for1 speaking in the capacity of ,mediator1 he holds an intermediate station between ,god and men2 yet without any diminution of his majesty4 ,for1 although he abased himself1 yet he lost not his glory with the ,father1 which was hidden from the world4 ,thus the ,apostle to the ,hebrews17#bhf7 though he acknowledges that ,christ was made for a short time inferior to the angels1 yet1 nevertheless1 hesitates not to assert1 that he is the eternal ,god1 who laid the foundation of the earth4 ,we must remember1 therefore1 that whenever ,christ1 in the capacity of ,mediator1 addresses the ,father1 he comprehends1 under the name of ,god1 the ,divinity which belongs also to himself4 ,thus1 when he said to his ,apostles1 8,i go unto the ,father1 for my ,father is greater than ,i107#bhg7 he attributes not to himself a secondary ,divinity1 as if he were inferior to the ,father with respect to the eternal essence1 but because1 having obtained the glory of heaven1 he gathers together the faithful to a participation of it with him2 he represents the ,father to be in a station superior to himself1 just as the illustrious perfection of the splendour which appears in heaven excels that degree of glory which was visible in him during his incarnate state4 ,for the same reason1 ,paul says1 in another place1 that ,christ 8shall deliver up the kingdom to ,god1 even the ,father1 that ,god may be all in all407#bhh7 ,nothing would be more absurd than to deny perpetual duration to the ,deity of ,christ4 ,now1 if he will never cease to be the ,son of ,god1 but will remain for ever the same as he has been from the beginning1 it follows1 that by the name ,father is intended the one sole ,divine essence1 which is common to them both4 ,and it is certain that ,christ descended to us1 in order that1 exalting us to the ,father1 he might at the same time exalt us to himself also1 as being one with the ,father4 ,it is therefore neither lawful nor right to restrict the name of ,god exclusively to the ,father1 and to deny it to the ,son4 ,for even on this very account ,john asserts him to be the true ,god17#bhi7 that no one might suppose1 that he possessed only a secondary degree of ,deity1 inferior to the ,father4 ,and ,i wonder what can be the meaning of these fabricators of new gods1 when1 after confessing that ,christ is the true ,god1 they immediately exclude him from the ,deity of the ,father2 as though there could be any true ,god but one alone1 or as though a transfused ,divinity were any thing but a novel fiction4 ,,xxvii4 ,their accumulation of numerous passages from ,irenus1 where he asserts the ,father of ,christ to be the only and eternal ,god of ,israel1 is a proof either of shameful ignorance1 or of consummate wickedness4 ,for they ought to have considered1 that that holy man was then engaged in a controversy with some madmen1 who denied that the ,father of ,christ was the same ,god that has spoken by ,moses and the ,prophets1 but maintained that he was ,i know not what sort of phantasm1 produced from the corruption of the world4 ,his only object1 therefore1 is to show that no other ,god is revealed in the ,scripture than the ,father of ,christ1 and that it is impious to imagine any other2 and therefore we need not wonder at his frequently concluding1 that there never was any other ,god of ,israel than he who was preached by ,christ and his ,apostles4 ,so1 now1 on the other hand1 when a different error is to be opposed1 we shall truly assert1 that the ,god who appeared formerly to the patriarchs1 was no other than ,christ4 ,if it be objected that it was the ,father1 we are prepared to reply1 that1 while we contend for the ,divinity of the ,son1 we by no means reject that of the ,father4 ,if the reader attends to this design of ,irenus1 all contention will cease4 ,moreover1 the whole controversy is easily decided by the sixth chapter of the third book1 where the good man insists on this one point3 ,that he who is absolutely and indefinitely called ,god in the ,scripture1 is the only true ,god2 but that the name of ,god is given absolutely to ,christ4 ,let us remember that the point at issue1 as appears from the whole treatise1 and particularly from the fortysixth chapter of the second book1 was this3 ,that the appellation of ,father is not given in an enigmatical and parabolical sense to one who is not truly ,god4 ,besides1 in another place he contends1 that the ,son is called ,god1 as well as the ,father1 by the ,prophets and ,apostles4 ,he afterwards states how ,christ1 who is ,lord1 and ,king1 and ,god1 and ,judge of all1 received power from him who is ,god of all2 and that is with relation to the subjection in which he was humbled even to the death of the cross4 ,and a little after he affirms1 that the ,son is the ,creator of heaven and earth1 who gave the law by the hand of ,moses1 and appeared to the patriarchs4 ,now1 if any one pretends that ,irenus acknowledges the ,father alone as the ,god of ,israel1 ,i shall reply1 as is clearly maintained by the same writer1 that ,christ is one and the same2 as also he applies to him the prophecy of ,habakkuk3 8,god shall come from the south40 ,to the same purpose is what we find in the ninth chapter of the fourth book3 8,therefore ,christ himself is1 with the ,father1 the ,god of the living40 ,and in the twelfth chapter of the same book he states1 that ,abraham believed in ,god1 inasmuch as ,christ is the ,creator of heaven and earth1 and the only ,god4 ,,xxviii4 ,their pretensions to the sanction of ,tertullian are equally unfounded1 for1 notwithstanding the occasional harshness and obscurity of his mode of expression1 yet he unequivocally teaches the substance of the doctrine which we are defending2 that is1 that whereas there is one ,god1 yet by dispensation or economy there is his ,word2 that there is but one ,god in the unity of the substance1 but that the unity1 by a mysterious dispensation1 is disposed into a trinity2 that there are three1 not in condition1 but in degree2 not in substance1 but in form2 not in power1 but in order4 ,he says1 indeed1 that he maintains the ,son to be second to the ,father2 but he applies this only to the distinction of the ,persons4 ,he says somewhere1 that the ,son is visible2 but after having stated arguments on both sides1 he concludes that1 as the ,word1 he is invisible4 ,lastly1 his assertion that the ,father is designated by his ,person1 proves him to be at the greatest distance from the notion which we are refuting4 ,and though he acknowledges no other ,god than the ,father1 yet the explanations which he gives in the immediate context show that he speaks not to the exclusion of the ,son1 when he denies the existence of any other ,god than the ,father2 and that therefore the unity of ,divine government is not violated by the distinction of persons4 ,and from the nature and design of his argument it is easy to gather the meaning of his words4 ,for he contends1 in opposition to ,praxeas1 that although ,god is distinguished into three ,persons1 yet neither is there a plurality of gods1 nor is the unity divided4 ,and because1 according to the erroneous notion of ,praxeas1 ,christ could not be ,god1 without being the ,father1 therefore ,tertullian bestows so much labour upon the distinction4 ,his calling the ,word and ,spirit a portion of the whole1 though a harsh expression1 yet is excusable2 since it has no reference to the substance1 but only denotes the disposition and economy1 which belongs solely to the ,persons1 according to the testimony of ,tertullian himself4 ,hence also that question1 8,how many ,persons suppose you that there are1 ,o most perverse ,praxeas1 but as many as there are names80 ,so1 a little after1 8that they may believe the ,father and the ,son1 both in their names and ,persons40 ,these arguments1 ,i conceive1 will suffice to refute the impudence of those who make use of the authority of ,tertullian in order to deceive the minds of the simple4 ,,xxix4 ,and certainly1 whoever will diligently compare the writings of the fathers1 will find in ,irenus nothing different from what was advanced by others who succeeded him4 ,justin ,martyr is one of the most ancient2 and he agrees with us in every point4 ,they may object that the ,father of ,christ is denominated the one ,god by him as well as by the rest4 ,the same is asserted also by ,hilary1 and even in harsher terms3 he says1 that eternity is in the ,father2 but does this imply a denial of the ,divine essence to the ,son8 ,on the contrary1 he had no other design than to maintain the same faith which we hold4 ,nevertheless1 they are not ashamed to cull out mutilated passages1 in order to induce a belief that he patronized their error4 ,if they wish any authority to be attached to their quotation of ,ignatius1 let them prove that the ,apostles delivered any law concerning ,lent1 and similar corruptions2 for nothing can be more absurd than the impertinencies which have been published under the name of ,ignatius4 ,wherefore their impudence is more intolerable1 who disguise themselves under such false colours for the purpose of deception4 ,moreover1 the consent of antiquity manifestly appears from this circumstance1 that in the ,nicene ,council1 ,arius never dared to defend himself by the authority of any approved writer2 and not one of the ,greek or ,latin fathers1 who were there united against him1 excused himself as at all dissenting from his predecessors4 ,with regard to ,augustine1 who experienced great hostility from these disturbers1 his diligent examination of all the writings of the earlier fathers1 and his respectful attention to them1 need not be mentioned4 ,if he differs from them in the smallest particulars1 he assigns the reasons which oblige him to dissent from them4 ,on this argument also1 if he finds any thing ambiguous or obscure in others1 he never conceals it4 ,yet he takes it for granted1 that the doctrine which those men oppose has been received without controversy from the remotest antiquity2 and yet that he was not uninformed of what others had taught before him1 appears even from one word in the first book of his ,treatise on the ,christian ,doctrine1 where he says1 that unity is in the ,father4 ,will they pretend that he had then forgotten himself8 ,but he elsewhere vindicates himself from this calumny1 where he calls the ,father the fountain of the whole ,deity1 because he is from no other2 wisely considering that the name of ,god is especially ascribed to the ,father1 because1 unless the original be from him1 it is impossible to conceive of the simple unity of the ,deity4 ,these observations1 ,i hope1 will be approved by the pious reader1 as sufficient to refute all the calumnies1 with which ,satan has hitherto laboured to pervert or obscure the purity of this doctrine4 ,finally1 ,i trust that the whole substance of this doctrine has been faithfully stated and explained1 provided my readers set bounds to their curiosity1 and are not unreasonably fond of tedious and intricate controversies4 ,for ,i have not the least expectation of giving satisfaction to those who are pleased with an intemperance of speculation4 ,i am sure ,i have used no artifice in the omission of any thing1 from a supposition that it would make against me4 ,but1 studying the edification of the ,church1 ,i have thought it better not to touch upon many things1 which would be unnecessarily burdensome to the reader1 without yielding him any profit4 ,for to what purpose is it to dispute1 whether the ,father be always begetting8 ,for it is foolish to imagine a continual act of generation1 since it is evident that three ,persons have subsisted in ,god from all eternity4 ,chapter ,,xiv4 ,the ,true ,god ,clearly ,distinguished ,in ,the ,scripture ,from ,all ,fictitious ,ones ,by ,the ,creation ,of ,the ,world4 ,although ,isaiah7#bij7 brings a just accusation of stupidity against the worshippers of fictitious deities1 for not having learned1 from the foundations of the earth1 and the circuit of the heavens1 who was the true ,god1 yet such is the slowness and dulness of our minds1 as to induce a necessity for a more express exhibition of the true ,god1 lest the faithful should decline to the fictions of the heathen4 ,for1 since the most tolerable description given by the philosophers1 that ,god is the soul of the world1 is utterly vain and worthless1 we require a more familiar knowledge of him1 to prevent us from wavering in perpetual uncertainty4 ,therefore he hath been pleased to give us a history of the creation1 on which the faith of the ,church might rest1 without seeking after any other ,god than him whom ,moses has represented as the former and builder of the world4 ,the first thing specified in this history is the time1 that by a continued series of years the faithful might arrive at the first original of the human race1 and of all things4 ,this knowledge is eminently useful1 not only to contradict the monstrous fables formerly received in ,egypt and other countries1 but also to give us clearer views of the eternity of ,god1 and to fill us with greater admiration of it4 ,nor ought we to be moved with that profane sneer1 that it is marvellous that ,god did not form the design of creating heaven and earth at an earlier period1 but suffered an immeasurable duration to pass away unemployed1 since he could have made them many thousands of ages before2 whereas the continuance of the world1 now advancing to its last end1 has not yet reached six thousand years4 ,for the reason why ,god deferred it so long1 it would be neither lawful nor expedient to inquire2 because1 if the human mind strive to penetrate it1 it will fail a hundred times in the attempt2 nor1 indeed1 could there be any utility in the knowledge of that which ,god himself1 in order to prove the modesty of our faith1 has purposely concealed4 ,great shrewdness was discovered by a certain pious old man1 who1 when some scoffer ludicrously inquired what ,god had been doing before the creation of the world1 replied that he had been making hell for over curious men4 ,this admonition1 no less grave than severe1 should repress the wantonness which stimulates many1 and impels them to perverse and injurious speculations4 ,lastly1 let us remember that ,god1 who is invisible1 and whose wisdom1 power1 and justice1 are incomprehensible1 has placed before us the history of ,moses1 as a mirror which exhibits his lively image4 ,for as eyes1 either dim through age1 or dull through any disease1 see nothing distinctly without the assistance of spectacles1 so1 in our inquiries after ,god1 such is our imbecility1 without the guidance of the ,scripture we immediately lose our way4 ,but those who indulge their presumption1 since they are now admonished in vain1 will perceive too late1 by their horrible destruction1 how much better it would have been to look up to the secret counsels of ,god with reverential awe1 than to disgorge their blasphemies to darken the heaven4 ,augustine justly complains1 that it is an offence against ,god1 to inquire for any cause of things1 higher than his will4 ,he elsewhere prudently cautions us1 that it is as absurd to dispute concerning an infinite duration of time1 as concerning an infinite extent of place4 ,however extensive the circuit of the heavens1 yet certainly it has some dimensions4 ,now1 if any one should expostulate with ,god1 that the vacuity of space is a hundred times larger1 would not such arrogance be detested by all pious persons8 ,the same madness is chargeable on those who censure the inaction of ,god1 for not having1 according to their wishes1 created the world innumerable ages before4 ,to gratify their inordinate curiosity1 they desire to pass beyond the limits of the world2 as though1 in the very ample circumference of heaven and earth1 we were not surrounded by numerous objects capable of absorbing all our senses in their inestimable splendour2 as though1 in the course of six thousand years1 ,god had not given us lessons sufficient to exercise our minds in assiduous meditation on them4 ,then let us cheerfully remain within these barriers with which ,god has been pleased to circumscribe us1 and as it were to confine our minds1 that they might not be wandering in the boundless regions of uncertain conjecture4 ,,ii4 ,to the same purpose is the narration of ,moses1 that the work of ,god was completed1 not in one moment1 but in six days4 ,for by this circumstance also we are called away from all false deities to the only true ,god1 who distributed his work into six days1 that it might not be tedious to us to occupy the whole of life in the consideration of it4 ,for though1 whithersoever we turn our eyes1 they are constrained to behold the works of ,god1 yet we see how transient our attention is1 and1 if we are touched with any pious reflections1 how soon they leave us again4 ,here1 also1 human reason murmurs1 as though such progressive works were inconsistent with the power of ,deity2 till1 subdued to the obedience of faith1 it learns to observe that rest1 to which the sanctification of the seventh day invites us4 ,now1 in the order of those things1 we must diligently consider the paternal love of ,god towards the human race1 in not creating ,adam before he had enriched the earth with an abundant supply of every thing conducive to his happiness4 ,for had he placed him in the earth while it remained barren and vacant1 had he given him life before there was any light1 he would have appeared not very attentive to his benefit4 ,now1 when he has regulated the motions of the sun and the stars for the service of man1 replenished the earth1 the air1 and the waters1 with living creatures1 and caused the earth to produce an abundance of all kinds of fruits sufficient for sustenance1 he acts the part of a provident and sedulous father of a family1 and displays his wonderful goodness towards us4 ,if the reader will more attentively consider with himself these things1 which ,i only hint at as ,i proceed1 he will be convinced that ,moses was an authentic witness and herald of the one ,god1 the ,creator of the world4 ,i pass over what ,i have already stated1 that he not only speaks of the mere essence of ,god1 but also exhibits to us his eternal ,wisdom and his ,spirit1 in order that we may not dream of any other ,god except him who will be known in that express image4 ,,iii4 ,but before ,i begin to enlarge on the nature of man1 something must be said concerning angels4 ,because1 though ,moses1 in the history of the creation1 accommodating himself to the ignorance of the common people1 mentions no other works of ,god than such as are visible to our eyes1 yet1 when he afterwards introduces angels as ministers of ,god1 we may easily conclude1 that he is their ,creator1 whom they obey1 and in whose service they are employed4 ,though ,moses1 therefore1 speaking in a popular manner1 does not1 in the beginning of his writings1 immediately enumerate the angels among the creatures of ,god1 yet nothing forbids our here making a plain and explicit statement of those things which the ,scripture teaches in other places2 because1 if we desire to know ,god from his works1 such an excellent and noble specimen should by no means be omitted4 ,besides1 this point of doctrine is very necessary for the confutation of many errors4 ,the excellence of the angelic nature has so dazzled the minds of many1 that they have supposed them to be injured1 if they were treated as mere creatures1 subject to the government of one ,god4 ,hence they were falsely pretended to possess a kind of divinity4 ,manichus has also arisen1 with the sect which he founded1 who imagined to himself two original principles1 ,god and the devil2 and attributed to ,god the origin of all good things1 but referred evil natures to the production of the devil4 ,if our minds were bewildered in this wild and incoherent system1 we should not leave ,god in full possession of his glory in the creation of the world4 ,for1 since nothing is more peculiar to ,god than eternity and self existence1 does not the ascription of this to the devil dignify him with a title of ,divinity8 ,now1 where is the omnipotence of ,god1 if such an empire be conceded to the devil1 as that he can execute whatever he pleases1 notwithstanding the aversion of the ,divine will1 or opposition of the ,divine power8 ,but the only foundation of the system of ,manichus1 that it is unlawful to ascribe to a good ,god the creation of any evil thing1 in no respect affects the orthodox faith1 which admits not that any thing in the universe is evil in its nature2 since neither the depravity and wickedness of men and devils1 nor the sins which proceed from that source1 are from mere nature1 but from a corruption of nature2 nor from the beginning has any thing existed1 in which ,god has not given a specimen both of his wisdom and of his justice4 ,to oppose these perverse notions1 it is necessary to raise our minds higher than our eyes can reach4 ,and it is very probable that it was with this design1 when1 in the ,nicene creed1 ,god is called the ,creator of all things1 that particular mention is made of things invisible4 ,yet it shall be my study to observe the limit which the rule of piety prescribes1 lest1 by indulging an unprofitable degree of speculation1 ,i should lead the reader astray from the simplicity of the faith4 ,and certainly1 since the ,spirit invariably teaches us in a profitable manner1 but1 with regard to things of little importance to edification1 either is wholly silent1 or but lightly and cursorily touches on them1--it is also our duty cheerfully to remain in ignorance of what it is not for our advantage to know4 ,,iv4 ,since angels are ministers of ,god appointed to execute his commands17#bia7 that they are also his creatures1 ought to be admitted without controversy4 ,and does it not betray obstinacy rather than diligence1 to raise any contention concerning the time or the order in which they were created8 ,moses narrates1 that 8the heavens and the earth were finished1 and all the host of them307#bib7 to what purpose is it anxiously to inquire1 on what day1 besides the stars and the planets1 the other more concealed hosts of heaven began to exist8 ,not to be too prolix1 let us remember on this point 7as on the whole doctrine of religion7 to observe one rule of modesty and sobriety2 which is1 not to speak1 or think1 or even desire to know1 concerning obscure subjects1 any thing beyond the information given us in the ,divine word4 ,another rule to be followed is1 in reading the ,scripture1 continually to direct our attention to investigate and meditate upon things conducive to edification2 not to indulge curiosity or the study of things unprofitable4 ,and1 since the ,lord has been pleased to instruct us1 not in frivolous questions1 but in solid piety1 the fear of his name1 true confidence1 and the duties of holiness1 let us content ourselves with that knowledge4 ,wherefore1 if we wish to be truly wise1 we must forsake the vain imaginations propagated by triflers concerning the nature1 orders1 and multitude of angels4 ,i know that these things are embraced by many persons with greater avidity1 and dwelt upon with more pleasure1 than such things as are in daily use4 ,but1 if it be not irksome to be the disciples of ,christ1 it should not be irksome to follow that method which he has prescribed4 ,then the consequence will be1 that1 content with his discipline1 we shall not only leave1 but also abhor1 those unprofitable speculations from which he calls us away4 ,no man can deny that great subtlety and acuteness is discovered by ,dionysius1 whoever he was1 in many parts of his treatise on the ,celestial ,hierarchy2 but1 if any one enters into a critical examination of it1 he will find the greatest part of it to be mere babbling4 ,but the duty of a theologian is1 not to please the ear with empty sounds1 but to confirm the conscience by teaching things which are true1 certain1 and profitable4 ,a reader of that book would suppose that the author was a man descended from heaven1 giving an account of things that he had not learned from the information of others1 but had seen with his own eyes4 ,but ,paul1 who was 8caught up to the third heaven107#bic7 not only has told us no such things1 but has even declared1 that it is not lawful for men to utter the secret things which he had seen4 ,taking our leave1 therefore1 of this nugatory wisdom1 let us consider1 from the simple doctrine of the ,scripture1 what the ,lord has been pleased for us to know concerning his angels4 ,v4 ,we are frequently informed in the ,scripture1 that angels are celestial spirits1 whose ministry and service ,god uses for the execution of whatever he has decreed2 and hence this name is given to them1 because ,god employs them as messengers to manifest himself to men4 ,other appellations also1 by which they are distinguished1 are derived from a similar cause4 ,they are called ,hosts1 because1 as lifeguards1 they surround their prince1 aggrandizing his majesty1 and rendering it conspicuous2 and1 like soldiers1 are ever attentive to the signal of their leader2 and are so prepared for the performance of his commands1 that he has no sooner signified his will than they are ready for the work1 or rather are actually engaged in it4 ,such a representation of the throne of ,god is exhibited in the magnificent descriptions of the ,prophets1 but particularly of ,daniel2 where he says1 when ,god had ascended the judgment seat1 that 8thousand thousands ministered unto him1 and ten thousand times ten thousand stood before him407#bid7 ,since by their means the ,lord wonderfully exerts and declares the power and strength of his hand1 thence they are denominated ,powers47#bie7 ,because by them he exercises and administers his government in the world1 therefore they are called sometimes ,principalities1 sometimes ,powers1 sometimes ,dominions4 ,lastly1 because the glory of ,god in some measure resides in them1 they have also1 for this reason1 the appellation of ,thrones27#bif7 although on this last name ,i would affirm nothing1 because a different interpretation is equally or even more suitable4 ,but1 omitting this name1 the ,holy ,spirit often uses the former ones1 to magnify the dignity of the angelic ministry4 ,nor1 indeed1 is it right that no honour should be paid to those instruments1 by whom ,god particularly exhibits the presence of his power4 ,moreover1 they are more than once called gods2 because in their ministry1 as in a mirror1 they give us an imperfect representation of ,divinity4 ,though ,i am pleased with the interpretation of the old writers1 on those passages where the ,scripture records the appearance of an angel of ,god to ,abraham1 ,jacob1 ,moses1 and others17#big7 that ,christ was that angel1 yet frequently1 where mention is made of angels in general1 this name is given to them4 ,nor should this surprise us2 for1 if that honour be given to princes and governors1 because1 in the performance of their functions1 they are vicegerents of ,god1 the supreme ,king and ,judge17#bih7 there is far greater reason for its being paid to angels1 in whom the splendour of the ,divine glory is far more abundantly displayed4 ,,vi4 ,but the ,scripture principally insists on what might conduce most to our consolation1 and the confirmation of our faith--that the angels are the dispensers and administrators of the ,divine beneficence towards us2 and therefore it informs us1 that they guard our safety1 undertake our defence1 direct our ways1 and exercise a constant solicitude that no evil befall us4 ,the declarations are universal1 belonging primarily to ,christ the head of the ,church1 and then to all the faithful3 8,he shall give his angels charge over thee1 to keep thee in all thy ways4 ,they shall bear thee up in their hands1 lest thou dash thy foot against a stone407#bii7 ,again1 8,the angel of the ,lord encampeth round about them that fear him1 and delivereth them407#cjj7 ,in these passages ,god shows that he delegates to his angels the protection of those whom he has undertaken to preserve4 ,accordingly1 the angel of the ,lord consoles the fugitive ,hagar1 and commands her to be reconciled to her mistress47#cja7 ,abraham promises his servant that an angel should be the guide of his journey47#cjb7 ,jacob1 in his benediction of ,ephraim and ,manasseh1 prays that the angel of the ,lord1 by whom he had been redeemed from all evil1 would cause them to prosper47#cjc7 ,thus an angel was appointed to protect the camp of the ,israelites27#cjd7 and whenever it pleased ,god to deliver them from the hands of their enemies1 he raised up avengers by the ministry of angels47#cje7 ,and finally1 to supersede the necessity of adducing more examples1 angels ministered to ,christ and attended him in all his difficulties2 they announced his resurrection to the women1 and his glorious advent to the disciples47#cjf7 ,and thus1 in the discharge of their office as our protectors1 they contend against the devil and all our enemies1 and execute the vengeance of ,god on those who molest us2 as we read that an angel of ,god1 to deliver ,jerusalem from a siege1 slew a hundred and eightyfive thousand men in the camp of the king of ,assyria in one night47#cjg7 ,,vii4 ,but whether each of the faithful has a particular angel assigned him for his defence1 ,i cannot venture certainly to affirm4 ,when ,daniel introduces the angel of the ,persians and the angel of the ,greeks17#cjh7 he clearly signifies that certain angels are appointed to preside over kingdoms and provinces4 ,christ also1 when he says that the angels of children always behold the face of the ,father17#cji7 suggests1 that there are certain angels who are charged with their safety4 ,but ,i know not whether this justifies the conclusion1 that every one of them has his particular guardian angel4 ,of this1 indeed1 we may be certain1 that not one angel only has the care of every one of us1 but that they all with one consent watch for our salvation4 ,for it is said of all the angels together1 that they rejoice more over one sinner turned to repentance1 than over ninety and nine just persons who have persevered in their righteousness47#caj7 ,of more than one angel it is said1 that they carried the soul of ,lazarus into the bosom of ,abraham47#caa7 ,nor is it in vain that ,elisha shows his servant so many fiery chariots1 which were peculiarly assigned to him for his protection47#cab7 ,there is one place which seems clearer than the rest in confirmation of this point4 ,for when ,peter1 on his liberation from prison1 knocked at the door of the house in which the brethren were assembled1 as they could not suppose it to be ,peter himself1 they said it was his angel47#cac7 ,this conclusion seems to have arisen in their minds from the common opinion that each of the faithful has his guardian angel assigned him4 ,but here it may also be replied1 that nothing prevents this being understood of any one of the angels1 to whom the ,lord might have committed the care of ,peter on that occasion1 and who yet might not be his perpetual guardian2 as it is vulgarly imagined that every person has two angels1 a good one and a bad one1 according to the heathen notion of different genii4 ,but it is not worth while anxiously to investigate what it little concerns us to know4 ,for if any one be not satisfied with this1 that all the orders of the celestial army watch for his safety1 ,i see not what advantage he can derive from knowing that he has one particular angel given him for his guardian4 ,but those who restrict to one angel the care which ,god exercises over every one of us1 do a great injury to themselves1 and to all the members of the ,church2 as though those auxiliaries had been promised in vain1 who1 by surrounding and defending us on all sides1 contribute to increase our courage in the conflict4 ,,viii4 ,let those1 who venture to determine concerning the multitude and orders of the angels1 examine on what foundation their opinions rest4 ,michael1 ,i confess1 is called in ,daniel 8the great prince10 and in ,jude 8the archangel407#cad7 ,and ,paul informs us that it will be an archangel1 who1 with the sound of a trumpet1 shall summon men to judgment47#cae7 ,but who1 from these passages1 can determine the degrees of honour among the angels1 distinguish the individuals by their respective titles1 and assign to every one his place and station8 ,for the two names which are found in the ,scripture1 ,michael and ,gabriel1 and the third1 if you wish to add it from the history of ,tobias17#caf7 may appear1 from their significations1 to be given to angels on account of our infirmity2 though ,i would rather leave this undetermined4 ,with respect to their numbers1 we hear1 from the mouth of ,christ1 of many legions27#cag7 from ,daniel1 of many myriads37#cah7 the servant of ,elisha saw many chariots2 and their being said to encamp round about them that fear ,god17#cai7 is expressive of a great multitude4 ,it is certain that spirits have no form2 and yet the ,scripture1 on account of the slender capacity of our minds1 under the names of cherubim and seraphim1 represents angels to us as having wings1 to prevent our doubting that they will always attend1 with incredible celerity1 to afford us assistance as soon as our cases require it2 as though the lightning darted from heaven were to fly to us with its accustomed velocity4 ,all further inquiries on both these points1 we should consider as belonging to that class of mysteries1 the full revelation of which is deferred to the last day4 ,wherefore let us remember that we ought to avoid too much curiosity of research1 and presumption of language4 ,,ix4 ,but this1 which is called in question by some restless men1 must be received as a certain truth1 that angels are ministering spirits1 whose service ,god uses for the protection of his people1 and by whom he dispenses his benefits among mankind1 and executes his other works4 ,it was the opinion of the ancient ,sadducees1 indeed1 that the term angels signified nothing but the motions which ,god inspires into men1 or those specimens which he gives of his power4 ,but this foolish notion is repugnant to so many testimonies of ,scripture1 that it is surprising how such gross ignorance could have been tolerated among that people4 ,for1 to omit the places before cited1 where mention is made of thousands and legions of angels2 where joy is attributed to them2 where they are said to sustain the faithful in their hands1 to carry their souls into rest1 to behold the face of the ,father17#cbj7 and the like1--there are others which most clearly evince1 that they are spirits possessing an actual existence and their own peculiar nature4 ,for the declarations of ,stephen and ,paul1--that the law was given by the hand of angels17#cba7 and of ,christ1 that the elect1 after the resurrection1 shall be like angels2 that the day of judgment is not known even to the angels2 that he then will come with his holy angels17#cbb7--;however tortured1 must necessarily be thus understood4 ,likewise1 when ,paul charges ,timothy1 before ,christ and the elect angels1 to keep his precepts17#cbc7 he intends1 not unsubstantial qualities or inspirations1 but real spirits4 ,nor otherwise is there any meaning in what we read in the ,epistle to the ,hebrews1 that ,christ is made more excellent than the angels1 that the world is not subject to them1 that ,christ assumed not their nature1 but the nature of man17#cbd7 unless we understand that there are happy spirits1 to whom these comparisons may apply4 ,and the author of the same epistle explains himself1 where he places angels and the souls of the faithful together in the kingdom of ,god47#cbe7 ,besides1 we have already quoted1 that the angels of children always behold the face of ,god2 that we are always defended by their protection2 that they rejoice for our safety2 that they admire the manifold grace of ,god in the church27#cbf7 and are subject to ,christ as their head47#cbg7 ,the same truth is proved by their having so often appeared to the patriarchs in the form of men1 conversed with them1 and been entertained by them4 ,and ,christ himself1 on account of the preminence which he obtains in the capacity of ,mediator1 is called an angel47#cbh7 ,i have thought proper cursorily to touch on this point1 in order to fortify the simple against those foolish and absurd notions1 which were disseminated by ,satan many ages ago1 and are frequently springing up afresh4 ,x4 ,it remains for us to encounter the superstition1 which generally insinuates itself into men's minds when angels are said to be the ministers and dispensers of all our blessings4 ,for human reason soon falls into an opinion1 that there is no honour that ought not to be paid to them4 ,thus it happens that what belongs solely to ,god and ,christ1 is transferred to them4 ,thus we see1 that for some ages past the glory of ,christ has in many ways been obscured2 while angels have been loaded with extravagant honours without the authority of the word of ,god4 ,and among the errors which we combat in the present day1 there is scarcely one more ancient than this4 ,for even ,paul appears to have had a great controversy with some1 who exalted angels in such a manner as almost to degrade ,christ to an inferior station4 ,hence the solicitude with which he maintains1 in the ,epistle to the ,colossians1 not only that ,christ is to be esteemed above angels1 but also that he is the author of all blessings to them17#cbi7 in order that we may not forsake him and turn to them1 who are not even sufficient for themselves1 but draw from the same fountain as we do4 ,since the splendour of the ,divine majesty1 therefore1 is eminently displayed in them1 there is nothing more natural than for us to fall down with astonishment in adoration of them1 and to attribute every thing to them which exclusively belongs to ,god4 ,even ,john1 in the ,revelation1 confesses this to have happened to himself2 but adds at the same time1 that he was thus answered3 8,see thou do it not3 ,i am thy fellowservant3 worship ,god407#ccj7 ,,xi4 ,but this danger we shall happily avoid1 if we consider why ,god is accustomed to provide for the safety of the faithful1 and to communicate the gifts of his beneficence by means of angels1 rather than by himself to manifest his own power without their intervention4 ,he certainly does this not from necessity1 as though he were unable to do without them2 for whenever he pleases he passes them by1 and performs his work with a mere nod of his power2 so far is he from being indebted to their assistance for relieving him in any difficulty4 ,this1 therefore1 conduces to the consolation of our imbecility1 that we may want nothing that can either raise our minds to a good hope1 or confirm them in security4 ,this one thing1 indeed1 ought to be more than sufficient for us1 that the ,lord declares himself to be our ,protector4 ,but while we see ourselves encompassed with so many dangers1 so many annoyances1 such various kinds of enemies1--such is our weakness and frailty1 that we may sometimes be filled with terror1 or fall into despair1 unless the ,lord enables us1 according to our capacity1 to discover the presence of his grace4 ,for this reason he promises1 not only that he will take care of us himself1 but also that we shall have innumerable lifeguards1 to whom he has committed the charge of our safety2 and that1 as long as we are surrounded by their superintendence and protection1 whatever danger may threaten1 we are placed beyond the utmost reach of evil4 ,i confess1 indeed1 that it is wrong for us1 after that simple promise of the protection of ,god alone1 still to be looking around to see from what quarter our aid may come4 ,but since the ,lord1 from his infinite clemency and goodness1 is pleased to assist this our weakness1 there is no reason why we should neglect this great favour which he shows us4 ,we have an example of this in the servant of ,elisha1 who1 when he saw that the mountain was besieged by an army of ,syrians17#cca7 and that no way of escape was left1 was filled with consternation1 as though himself and his master had been ruined4 ,then ,elisha prayed that ,god would open his eyes1 and he immediately saw the mountain full of horses and chariots of fire2 that is1 of a multitude of angels who were to guard him and the ,prophet4 ,encouraged by this vision1 he came to himself again1 and was able to look down with intrepidity on the enemies1 the sight of whom before had almost deprived him of life4 ,,xii4 ,therefore1 whatever is said concerning the ministry of angels1 let us direct it to this end1 that1 overcoming all diffidence1 our hope in ,god may be more firmly established4 ,for the ,lord has provided these guards for us1 that we may not be terrified by a multitude of enemies1 as though they could prevail in opposition to his assistance1 but may have recourse to the sentiment expressed by ,elisha1 8,there are more for us than against us40 ,how preposterous is it1 then1 that we should be alienated from ,god by angels1 who are appointed for this very purpose1 to testify that his aid is more especially present with us6 ,but they do alienate us from him1 unless they lead us directly to him1 to regard him1 call on him1 and celebrate him as our only helper2 unless they are considered by us as his hands1 which apply themselves to do nothing without his direction2 unless they attach us to ,christ1 the only ,mediator1 to depend entirely on him1 to lean upon him1 to aspire to him1 and to rest satisfied in him4 ,for what is described in the vision of ,jacob7#ccb7 ought to be firmly fixed in our minds1 that the angels descend to the earth to men1 and ascend from earth to heaven1 by a ladder above which stands the ,lord of hosts4 ,this implies1 that it is only through the intercession of ,christ1 that we are favoured with the ministry of angels1 as he himself affirms3 8,hereafter ye shall see heaven open1 and the angels descending upon the ,son of man407#ccc7 ,therefore the servant of ,abraham1 having been commended to the care of an angel17#ccd7 does not therefore invoke him for his aid1 but1 trusting to that committal1 pours out his prayers before the ,lord1 and entreats him to display his mercy towards ,abraham4 ,for as ,god does not make them the ministers of his power and goodness1 in order to divide his glory with them1 so neither does he promise his assistance in their ministry1 that we may divide our confidence between them and him4 ,let us take our leave1 therefore1 of that ,platonic philosophy1 which seeks access to ,god by means of angels1 and worships them in order to render him more propitious to us2 which superstitious and curious men have endeavoured from the beginning1 and even to this day persevere in attempting1 to introduce into our religion4 ,,xiii4 ,the design of almost every thing that the ,scripture teaches concerning devils1 is that we may be careful to guard against their insidious machinations1 and may provide ourselves with such weapons as are sufficiently firm and strong to repel the most powerful enemies4 ,for when ,satan is called the god and prince of this world17#cce7 the strong man armed17#ccf7 the prince of the power of the air17#ccg7 a roaring lion17#cch7 these descriptions only tend to make us more cautious and vigilant1 and better prepared to encounter him4 ,this is sometimes signified in express words4 ,for ,peter1 after having said that 8the devil1 as a roaring lion1 walketh about seeking whom he may devour10 immediately subjoins an exhortation to 8resist him1 steadfast in the faith40 ,and ,paul1 having suggested that 8we wrestle not against flesh and blood1 but against principalities1 against powers1 against the rulers of the darkness of this world1 against spiritual wickedness107#cci7 immediately commands us to put on suitable armour for so great and so perilous a conflict4 ,wherefore1 having been previously warned that we are perpetually threatened by an enemy1 and an enemy desperately bold and extremely strong1 skilled in every artifice1 indefatigable in diligence and celerity1 abundantly provided with all kinds of weapons1 and most expert in the science of war1 let us make it the grand object of our attention1 that we suffer not ourselves to be oppressed with slothfulness and inactivity1 but1 on the contrary1 arousing and collecting all our courage1 be ready for a vigorous resistance2 and as this warfare is terminated only by death1 let us encourage ourselves to perseverance4 ,but1 above all1 conscious of weakness and ignorance1 let us implore the assistance of ,god1 nor attempt any thing but in reliance on him2 since he alone can supply us with wisdom1 and strength1 and courage1 and armour4 ,,xiv4 ,but1 the more to excite and urge us to such conduct1 the ,scripture announces that there are not one1 or two1 or a few enemies1 but great armies who wage war against us4 ,for even ,mary ,magdalene is said to have been delivered from seven demons1 by whom she was possessed27#cdj7 and ,christ declares it to be a common case1 that1 if you leave the place open for the reentrance of a demon who has once been ejected1 he associates with himself seven spirits more wicked still1 and returns to his vacant possession47#cda7 ,indeed1 one man is said to have been possessed by a whole legion47#cdb7 ,by these passages1 therefore1 we are taught1 that we have to contend with an infinite multitude of enemies2 lest1 despising their paucity1 we should be more remiss to encounter them1 or1 expecting sometimes an intermission of hostility1 should indulge ourselves in idleness4 ,but when one ,satan or devil is frequently mentioned in the singular number1 it denotes that principality of wickedness which opposes the kingdom of righteousness4 ,for as the ,church and society of saints have ,christ as their head1 so the faction of the impious1 and impiety itself1 are represented to us with their prince1 who exercises the supreme power among them2 which is the meaning of that sentence1 8,depart1 ye cursed1 into everlasting fire1 prepared for the devil and his angels407#cdc7 ,,xv4 ,it also ought to stimulate us to a perpetual war with the devil1 that he is every where called ,god's adversary and ours4 ,for1 if we feel the concern which we ought to feel for the glory of ,god1 we shall exert all our power against him who attempts the extinction of it4 ,if we are animated by a becoming zeal for defending the kingdom of ,christ1 we must necessarily have an irreconcilable war with him who conspires its ruin4 ,on the other hand1 if we are solicitous for our salvation1 we ought to make neither peace nor truce with him who assiduously plots its destruction4 ,now1 such is the description given of him in the third chapter of ,genesis1 where he seduces man from the obedience owed by him to ,god1 so that he at once robs ,god of his just honour1 and precipitates man into ruin4 ,such1 also1 is he described in the ,evangelists1 where he is called an enemy1 and said to sow tares in order to corrupt the seed of eternal life47#cdd7 ,in short1 the testimony of ,christ concerning him1 that he was a murderer and a liar from the beginning17#cde7 we find verified in all his actions4 ,for he opposes ,divine truth with lies2 obscures the light with shades of darkness2 involves the minds of men in errors2 stirs up animosities1 and kindles contentions and wars2--and all for the purpose of subverting the kingdom of ,god1 and plunging mankind with himself into eternal destruction4 ,whence it is evident1 that he is naturally depraved1 vicious1 malignant1 and mischievous4 ,for there must be extreme depravity in that mind which is bent on opposing the glory of ,god and the salvation of men4 ,and this is suggested by ,john in his ,epistle1 when he says1 that 8he sinneth from the beginning40 ,for he intends1 that he is the author1 conductor1 and principal contriver of all wickedness and iniquity4 ,,xvi4 ,but since the devil was created by ,god1 we must remark1 that this wickedness which we attribute to his nature is not from creation1 but from corruption4 ,for whatever evil quality he has1 he has acquired by his defection and fall4 ,and of this the ,scripture apprizes us2 lest1 believing him to have come from ,god1 just as he now is1 we should ascribe to ,god himself that which is in direct opposition to him4 ,for this reason ,christ declares1 that ,satan1 8when he speaketh a lie1 speaketh of his own207#cdf7 and adds the reason--8because he abode not in the truth40 ,when he says that he abode not in the truth1 he certainly implies that he had once been in it2 and when he calls him the father of a lie1 he precludes his imputing to ,god the depravity of his nature1 which originated wholly from himself4 ,though these things are delivered in a brief and rather obscure manner1 yet they are abundantly sufficient to vindicate the majesty of ,god from every calumny4 ,and what does it concern us to know1 respecting devils1 either more particulars1 or for any other purpose8 ,some persons are displeased that the ,scripture does not give us1 in various places1 a distinct and detailed account of their fall1 with its cause1 manner1 time1 and nature4 ,but1 these things being nothing to us1 it was better for them1 if not to be passed over in total silence1 yet certainly to be touched on but lightly2 because it would ill comport with the dignity of the ,holy ,spirit to feed curiosity with vain and unprofitable histories2 and we perceive it to have been the design of the ,lord1 to deliver nothing in his sacred oracles1 which we might not learn to our edification4 ,that we ourselves1 therefore1 may not dwell upon unprofitable subjects1 let us be content with this concise information respecting the nature of devils2 that at their creation they were originally angels of ,god1 but by degenerating have ruined themselves1 and become the instruments of perdition to others4 ,this being useful to be known1 it is clearly stated by ,peter and ,jude4 8,god10 say they1 8spared not the angels that sinned1 and kept not their first estate1 but left their own habitation407#cdg7 ,and ,paul1 mentioning the elect angels17#cdh7 without doubt tacitly implies that there are reprobate ones4 ,,xvii4 ,the discord and contention1 which we say ,satan maintains against ,god1 ought to be understood in a manner consistent with a firm persuasion1 that he can do nothing without ,god's will and consent4 ,for we read in the history of ,job1 that he presented himself before ,god to receive his commands1 and dared not to undertake any enterprise without having obtained his permission47#cdi7 ,thus1 also1 when ,ahab was to be deceived1 he undertook to be a lying spirit in the mouth of all the prophets2 and1 being commissioned by ,god1 he performed it47#cej7 ,for this reason he is also called the 8evil spirit from the ,lord10 who tormented ,saul17#cea7 because he was employed as a scourge to punish the sins of that impious monarch4 ,and elsewhere it is recorded1 that the plagues were inflicted on the ,egyptians by the 8evil angels407#ceb7 ,according to these particular examples1 ,paul declares generally1 that the blinding of unbelievers is the work of ,god17#cec7 whereas he had before called it the operation of ,satan4 ,it appears1 then1 that ,satan is subject to the power of ,god1 and so governed by his control1 that he is compelled to render obedience to him4 ,now1 when we say that ,satan resists ,god1 and that his works are contrary to the works of ,god1 we at the same time assert that this repugnance and contention depend on the ,divine permission4 ,i speak now1 not of the will or the endeavour1 but only of the effect4 ,for the devil1 being naturally wicked1 has not the least inclination towards obedience to the ,divine will1 but is wholly bent on insolence and rebellion4 ,it therefore arises from himself and his wickedness1 that he opposes ,god with all his desires and purposes4 ,this depravity stimulates him to attempt those things which he thinks the most opposed to ,god4 ,but since ,god holds him tied and bound with the bridle of his power1 he executes only those things which are divinely permitted2 and thus1 whether he will or not1 he obeys his ,creator1 being constrained to fulfil any service to which he impels him4 ,,xviii4 ,while ,god directs the courses of unclean spirits hither and thither at his pleasure1 he regulates this government in such a manner1 that they exercise the faithful with fighting1 attack them in ambuscades1 harass them with incursions1 push them in battles1 and frequently fatigue them1 throw them into confusion1 terrify them1 and sometimes wound them1 yet never conquer or overwhelm them2 but subdue and lead captive the impious1 tyrannize over their souls and bodies1 and abuse them like slaves by employing them in the perpetration of every enormity4 ,the faithful1 in consequence of being harassed by such enemies1 are addressed with the following1 and other similar exhortations3 8,give not place to the devil407#ced7 8,your adversary the devil1 as a roaring lion1 walketh about1 seeking whom he may devour2 whom resist1 steadfast in the faith407#cee7 ,paul confesses that he himself was not free from this kind of warfare1 when he declares that1 as a remedy to subdue pride1 8the messenger of ,satan was given to him to buffet him407#cef7 ,this exercise1 then1 is common to all the children of ,god4 ,but1 as the promise respecting the breaking of the head of ,satan7#ceg7 belongs to ,christ and all his members in common1 ,i therefore deny that the faithful can ever be conquered or overwhelmed by him4 ,they are frequently filled with consternation1 but recover themselves again2 they fall by the violence of his blows1 but are raised up again2 they are wounded1 but not mortally2 finally1 they labour through their whole lives in such a manner1 as at last to obtain the victory4 ,this1 however1 is not to be restricted to each single action4 ,for we know that1 by the righteous vengeance of ,god1 ,david was for a time delivered to ,satan1 that by his instigation he might number the people27#ceh7 nor is it without reason that ,paul admits a hope of pardon even for those who may have been entangled in the snares of the devil47#cei7 ,therefore the same ,apostle shows1 in another place1 that the promise before cited is begun in this life1 where we must engage in the conflict2 and that after the termination of the conflict it will be completed4 8,and the ,god of peace10 he says1 8shall bruise ,satan under your feet shortly407#cfj7 ,in our ,head this victory1 indeed1 has always been complete1 because the prince of this world had nothing in him37#cfa7 in us1 who are his members1 it yet appears only in part1 but will be completed when we shall have put off our flesh1 which makes us still subject to infirmities1 and shall be full of the power of the ,holy ,spirit4 ,in this manner1 when the kingdom of ,christ is erected1 ,satan and his power must fall2 as the ,lord himself says1 8,i beheld ,satan as lightning falling from heaven407#cfb7 ,for by this answer he confirms what the ,apostles had reported concerning the power of his preaching4 ,again3 8,when a strong man armed keepeth his palace1 his goods are in peace2 but when a stronger than he shall come upon him and overcome him10 c47#cfc7 ,and to this end ,christ by his death overcame ,satan1 who had the power of death1 and triumphed over all his forces1 that they might not be able to hurt the ,church2 for otherwise it would be in hourly danger of destruction4 ,for such is our imbecility1 and such the strength of his fury1 how could we stand even for a moment against his various and unceasing attacks1 without being supported by the victory of our ,captain8 ,therefore ,god permits not ,satan to exercise any power over the souls of the faithful1 but abandons to his government only the impious and unbelieving1 whom he designs not to number among his own flock4 ,for he is said to have the undisturbed possession of this world1 till he is expelled by ,christ47#cfd7 ,he is said also to blind all who believe not the ,gospel17#cfe7 and to work in the children of disobedience27#cff7 and this justly1 for all the impious are vessels of wrath47#cfg7 ,to whom1 therefore1 should they be subjected1 but to the minister of the ,divine vengeance8 ,finally1 they are said to be of their father the devil27#cfh7 because1 as the faithful are known to be the children of ,god from their bearing his image17#cfi7 so the impious1 from the image of ,satan into which they have degenerated1 are properly considered as his children4 ,,xix4 ,but as we have already confuted that nugatory philosophy concerning the holy angels1 which teaches that they are nothing but inspirations1 or good motions1 excited by ,god in the minds of men1 so in this place we must refute those who pretend that devils are nothing but evil affections or perturbations1 which our flesh obtrudes on our minds4 ,but this may be easily done1 and that because the testimonies of ,scripture on this subject are numerous and clear4 ,first1 when they are called unclean spirits and apostate angels17#cgj7 who have degenerated from their original condition1 the very names sufficiently express1 not mental emotions or affections1 but rather in reality what are called minds1 or spirits endued with perception and intelligence4 ,likewise1 when the children of ,god are compared with the children of the devil1 both by ,christ and by ,john17#cga7 would not the comparison be absurd1 if nothing were intended by the word devil but evil inspirations8 ,and ,john adds something still plainer1 that the devil sins from the beginning4 ,likewise1 when ,jude introduces ,michael the archangel contending with the devil17#cgb7 he certainly opposes to the good angel an evil and rebellious one2 to which agrees what is recorded in the history of ,job1 that ,satan appeared with the holy angels before ,god47#cgc7 ,but the clearest of all are those passages1 which mention the punishment which they begin to feel from the judgment of ,god1 and are to feel much more at the resurrection3 8,thou ,son of ,god1 art thou come hither to torment us before the time807#cgd7 ,also1 8,depart1 ye cursed1 into everlasting fire1 prepared for the devil and his angels407#cge7 ,again1 8,if ,god spared not the angels that sinned1 but cast them down to hell1 and delivered them into chains of darkness1 to be reserved unto judgment10 c47#cgf7 ,how unmeaning were these expressions1 that the devils are appointed to eternal judgment2 that fire is prepared for them2 that they are now tormented and vexed by the glory of ,christ1 if there were no devils at all6 ,but since this point is not a subject of dispute with those who give credit to the word of the ,lord1 but with those vain speculators who are pleased with nothing but novelty1 little good can be effected by testimonies of ,scripture4 ,i consider myself as having done what ,i intended1 which was to fortify the pious mind against such a species of errors1 with which restless men disturb themselves and others that are more simple4 ,but it was requisite to touch on it1 lest any persons involved in that error1 under a supposition that they have no adversary1 should become more slothful and incautious to resist him4 ,,xx4 ,yet let us not disdain to receive a pious delight from the works of ,god1 which every where present themselves to view in this very beautiful theatre of the world4 ,for this1 as ,i have elsewhere observed1 though not the principal1 is yet1 in the order of nature1 the first lesson of faith1 to remember that1 whithersoever we turn our eyes1 all the things which we behold are the works of ,god2 and at the same time to consider1 with pious meditation1 for what end ,god created them4 ,therefore to apprehend1 by a true faith1 what it is for our benefit to know concerning ,god1 we must first of all understand the history of the creation of the world1 as it is briefly related by ,moses1 and afterwards more copiously illustrated by holy men1 particularly by ,basil and ,ambrose4 ,thence we shall learn that ,god1 by the power of his ,word and ,spirit1 created out of nothing the heaven and the earth2 that from them he produced all things1 animate and inanimate2 distinguished by an admirable gradation the innumerable variety of things2 to every species gave its proper nature1 assigned its offices1 and appointed its places and stations2 and since all things are subject to corruption1 has1 nevertheless1 provided for the preservation of every species till the last day2 that he therefore nourishes some by methods concealed from us1 from time to time infusing1 as it were1 new vigour into them2 that on some he has conferred the power of propagation1 in order that the whole species may not be extinct at their death2 that he has thus wonderfully adorned heaven and earth with the utmost possible abundance1 variety1 and beauty1 like a large and splendid mansion1 most exquisitely and copiously furnished2 lastly1 that1 by creating man1 and distinguishing him with such splendid beauty1 and with such numerous and great privileges1 he has exhibited in him a most excellent specimen of all his works4 ,but since it is not my design to treat at large of the creation of the world1 let it suffice to have again dropped these few hints by the way4 ,for it is better1 as ,i have just advised the reader1 to seek for fuller information on this subject from ,moses1 and others who have faithfully and diligently recorded the history of the world4 ,,xxi4 ,it is useless to enter into a prolix disputation respecting the right tendency and legitimate design of a consideration of the works of ,god1 since this question has been1 in a great measure1 determined in another place1 and1 as much as concerns our present purpose1 may be despatched in few words4 ,indeed1 if we wished to explain how the inestimable wisdom1 power1 justice1 and goodness1 of ,god are manifested in the formation of the world1 no splendour or ornament of diction will equal the magnitude of so great a subject4 ,and it is undoubtedly the will of the ,lord1 that we should be continually employed in this holy meditation2 that1 while we contemplate in all the creatures1 as in so many mirrors1 the infinite riches of his wisdom1 justice1 goodness1 and power1 we might not only take a transient and cursory view of them1 but might long dwell on the idea1 seriously and faithfully revolve it in our minds1 and frequently recall it to our memory4 ,but1 this being a didactic treatise1 we must omit those topics which require long declamations4 ,to be brief1 therefore1 let the readers know1 that they have then truly apprehended by faith what is meant by ,god being the ,creator of heaven and earth1 if they1 in the first place1 follow this universal rule1 not to pass over1 with ungrateful inattention or oblivion1 those glorious perfections which ,god manifests in his creatures2 and1 secondly1 learn to make such an application to themselves as thoroughly to affect their hearts4 ,the first point is exemplified1 when we consider how great must have been the ,artist who disposed that multitude of stars1 which adorn the heaven1 in such a regular order1 that it is impossible to imagine any thing more beautiful to behold2 who fixed some in their stations1 so that they cannot be moved2 who granted to others a freer course1 but so that they never travel beyond their appointed limits2 who so regulates the motions of all1 that they measure days and nights1 months1 years1 and seasons of the year2 and also reduces the inequality of days1 which we constantly witness1 to such a medium that it occasions no confusion4 ,so1 also1 when we observe his power in sustaining so great a mass1 in governing the rapid revolutions of the celestial machine1 and the like4 ,for these few examples sufficiently declare1 what it is to recognize the perfections of ,god in the creation of the world4 ,otherwise1 were ,i desirous of pursuing the subject to its full extent1 there would be no end2 since there are as many miracles of ,divine power1 as many monuments of ,divine goodness1 as many proofs of ,divine wisdom1 as there are species of things in the world1 and even as there are individual things1 either great or small4 ,,xxii4 ,there remains the other point1 which approaches more nearly to faith2 that1 while we observe how ,god has appointed all things for our benefit and safety1 and at the same time perceive his power and grace in ourselves1 and the great benefits which he has conferred on us1 we may thence excite ourselves to confide in him1 to invoke him1 to praise him1 and to love him4 ,now1 as ,i have just before suggested1 ,god himself has demonstrated1 by the very order of creation1 that he made all things for the sake of man4 ,for it was not without reason that he distributed the making of the world into six days2 though it would have been no more difficult for him to complete the whole work1 in all its parts1 at once1 in a single moment1 than to arrive at its completion by such progressive advances4 ,but in this he has been pleased to display his providence and paternal solicitude towards us1 since1 before he would make man1 he prepared every thing which he foresaw would be useful or beneficial to him4 ,how great would be1 now1 the ingratitude to doubt whether we are regarded by this best of fathers1 whom we perceive to have been solicitous on our account before we existed6 ,how impious would it be to tremble with diffidence1 lest at any time his benignity should desert us in our necessities1 which we see was displayed in the greatest affluence of all blessings provided for us while we were yet unborn6 ,besides1 we are told by ,moses17#cgg7 that his liberality has subjected to us all that is contained in the whole world4 ,he certainly has not made this declaration in order to tantalize us with the empty name of such a donation4 ,therefore we never shall be destitute of any thing which will conduce to our welfare4 ,finally1 to conclude1 whenever we call ,god the ,creator of heaven and earth1 let us at the same time reflect1 that the dispensation of all those things which he has made is in his own power1 and that we are his children1 whom he has received into his charge and custody1 to be supported and educated2 so that we may expect every blessing from him alone1 and cherish a certain hope that he will never suffer us to want those things which are necessary to our wellbeing1 that our hope may depend on no other2 that1 whatever we need or desire1 our prayers may be directed to him1 and that1 from whatever quarter we receive any advantage1 we may acknowledge it to be his benefit1 and confess it with thanksgiving2 that1 being allured with such great sweetness of goodness and beneficence1 we may study to love and worship him with all our hearts4 ,chapter ,,xv4 ,the ,state ,of ,man ,at ,his ,creation1 ,the ,faculties ,of ,the ,soul1 ,the ,divine ,image1 ,free ,will1 ,and ,the ,original ,purity ,of ,his ,nature4 ,we must now treat of the creation of man1 not only because he exhibits the most noble and remarkable specimen of the ,divine justice1 wisdom1 and goodness1 among all the works of ,god1 but because1 as we observed in the beginning1 we cannot attain to a clear and solid knowledge of ,god1 without a mutual acquaintance with ourselves4 ,but though this is twofold1--the knowledge of the condition in which we were originally created1 and of that into which we entered after the fall of ,adam1 7for indeed we should derive but little advantage from a knowledge of our creation1 unless in the lamentable ruin which has befallen us we discovered the corruption and deformity of our nature17--yet we shall content ourselves at present with a description of human nature in its primitive integrity4 ,and1 indeed1 before we proceed to the miserable condition in which man is now involved1 it is necessary to understand the state in which he was first created4 ,for we must beware lest1 in precisely pointing out the natural evils of man1 we seem to refer them to the ,author of nature2 since impious men suppose that this pretext affords them a sufficient defence1 if they can plead that whatever defect or fault they have1 proceeds in some measure from ,god2 nor do they hesitate1 if reproved1 to litigate with ,god himself1 and transfer to him the crime of which they are justly accused4 ,and those who would be thought to speak with more reverence concerning the ,deity1 yet readily endeavour to excuse their depravity from nature1 not considering that they also1 though in a more obscure manner1 are guilty of defaming the character of ,god2 to whose dishonour it would redound1 if nature could be proved to have had any innate depravity at its formation4 ,since we see the flesh1 therefore1 eagerly catching at every subterfuge1 by which it supposes that the blame of its evils may by any means be transferred from itself to any other1 we must diligently oppose this perverseness4 ,the calamity of mankind must be treated in such a manner as to preclude all tergiversation1 and to vindicate the ,divine justice from every accusation4 ,we shall afterwards1 in the proper place1 see how far men are fallen from that purity which was bestowed upon ,adam4 ,and first let it be understood1 that1 by his being made of earth and clay1 a restraint was laid upon pride2 since nothing is more absurd than for creatures to glory in their excellence1 who not only inhabit a cottage of clay1 but who are themselves composed partly of dust and ashes47#cgh7 ,but as ,god not only deigned to animate the earthen vessel1 but chose to make it the residence of an immortal spirit1 ,adam might justly glory in so great an instance of the liberality of his ,maker4 ,,ii4 ,that man consists of soul and body1 ought not to be controverted4 ,by the 8soul0 ,i understand an immortal1 yet created essence1 which is the nobler part of him4 ,sometimes it is called a 8spirit20 for though1 when these names are connected1 they have a different signification1 yet when 8spirit0 is used separately1 it means the same as 8soul20 as when ,solomon1 speaking of death1 says that 8then the spirit shall return unto ,god1 who gave it407#cgi7 ,and ,christ commending his spirit to the ,father17#chj7 and ,stephen his to ,christ17#cha7 intend no other than that1 when the soul is liberated from the prison of the flesh1 ,god is its perpetual keeper4 ,those who imagine that the soul is called a spirit1 because it is a breath or faculty divinely infused into the body1 but destitute of any essence1 are proved to be in a gross error by the thing itself1 and by the whole tenor of ,scripture4 ,it is true1 indeed1 that1 while men are immoderately attached to the earth1 they become stupid1 and1 being alienated from the ,father of lights1 are immersed in darkness1 so that they consider not that they shall survive after death2 yet in the mean time1 the light is not so entirely extinguished by the darkness1 but that they are affected with some sense of their immortality4 ,surely the conscience1 which1 discerning between good and evil1 answers to the judgment of ,god1 is an indubitable proof of an immortal spirit4 ,for how could an affection or emotion1 without any essence1 penetrate to the tribunal of ,god1 and inspire itself with terror on account of its guilt8 ,for the body is not affected by a fear of spiritual punishment2 that falls only on the soul2 whence it follows1 that it is possessed of an essence4 ,now1 the very knowledge of ,god sufficiently proves the immortality of the soul1 which rises above the world1 since an evanescent breath or inspiration could not arrive at the fountain of life4 ,lastly1 the many noble faculties with which the human mind is adorned1 and which loudly proclaim that something ,divine is inscribed on it1 are so many testimonies of its immortal essence4 ,for the sense which the brutes have1 extends not beyond the body1 or at most not beyond the objects near it4 ,but the agility of the human mind1 looking through heaven and earth1 and the secrets of nature1 and comprehending in its intellect and memory all ages1 digesting every thing in proper order1 and concluding future events from those which are past1 clearly demonstrates that there is concealed within man something distinct from the body4 ,in our minds we form conceptions of the invisible ,god and of angels1 to which the body is not at all competent4 ,we apprehend what is right1 just1 and honest1 which is concealed from the corporeal senses4 ,the spirit1 therefore1 must be the seat of this intelligence4 ,even sleep itself1 which1 stupefying man1 seems to divest him even of life1 is no obscure proof of immortality2 since it not only suggests to us ideas of things which never happened1 but also presages of future events4 ,i briefly touch those things which even profane writers magnificently extol in a more splendid and ornamented diction2 but with the pious reader the simple mention of them will be sufficient4 ,now1 unless the soul were something essentially distinct from the body1 the ,scripture would not inform us that we dwell in houses of clay17#chb7 and at death quit the tabernacle of the flesh27#chc7 that we put off the corruptible17#chd7 to receive a reward at the last day1 according to the respective conduct of each individual in the body47#che7 ,for certainly these and similar passages1 which often occur1 not only manifestly distinguish the soul from the body1 but1 by transferring to it the name of 8man10 indicate that it is the principal part of our nature4 ,when ,paul exhorts the faithful to cleanse themselves from all filthiness of the flesh and of the spirit17#chf7 he points out two parts in which the defilement of sin resides4 ,peter also1 when he called ,christ the ,shepherd and ,bishop of souls17#chg7 would have spoken improperly1 if there were no souls over whom he could exercise that office4 ,nor would there be any consistency in what he says concerning the eternal salvation of souls1 or in his injunction to purify the souls1 or in his assertion that fleshly lusts war against the soul17#chh7 or in what the author of the ,epistle to the ,hebrews says1 that pastors watch to give an account of our souls17#chi7 unless souls had a proper essence4 ,to the same purpose is the place where ,paul 8calls ,god for a record upon his soul107#cij7 because it could not be amenable to ,god1 if it were not capable of punishment2 which is also more clearly expressed in the words of ,christ1 where he commands us to fear him1 who1 after having killed the body1 is able to cast the soul into hell47#cia7 ,where the author of the ,epistle to the ,hebrews distinguishes between the fathers of our flesh1 and ,god1 who is the only ,father of spirits17#cib7 he could not assert the essence or existence of the soul in more express terms4 ,besides1 unless the soul survived after its liberation from the prison of the body1 it was absurd for ,christ to represent the soul of ,lazarus as enjoying happiness in the bosom of ,abraham1 and the soul of the rich man as condemned to dreadful torments47#cic7 ,paul confirms the same point1 by informing us that we are absent from ,god as long as we dwell in the body1 but that when absent from the body we are present with the ,lord47#cid7 ,not to be too prolix on a subject of so little obscurity1 ,i shall only add this from ,luke1 that it is reckoned among the errors of the ,sadducees1 that they believed not the existence of angels or of spirits47#cie7 ,,iii4 ,a solid proof of this point may also be gathered from man being said to be created in the image of ,god47#cif7 ,for though the glory of ,god is displayed in his external form1 yet there is no doubt that the proper seat of his image is in the soul4 ,i admit that external form1 as it distinguishes us from brutes1 also exalts us more nearly to ,god2 nor will ,i too vehemently contend with any one who would understand1 by the image of ,god1 that 8---- while the mute creation downward bend ,their sight1 and to their earthly mother tend1 ,man looks aloft1 and with erected eyes ,beholds his own hereditary skies407#cig7 ,only let it be decided that the image of ,god1 which appears or sparkles in these external characters1 is spiritual4 ,for ,osiander1 whose perverse ingenuity in futile notions is proved by his writings1 extending the image of ,god promiscuously to the body as well as to the soul1 confounds heaven and earth together4 ,he says1 that the ,father1 and ,son1 and ,holy ,spirit1 fixed their image in man1 because1 even if ,adam had remained in his integrity1 ,christ would1 nevertheless1 have become man4 ,thus1 according to him1 the body which had been destined for ,christ was the exemplar and type of that corporeal figure which was then formed4 ,but where will he find that ,christ is the image of the ,spirit8 ,i grant1 indeed1 that the glory of the whole ,deity shines in the person of the ,mediator2 but how shall the eternal ,word be called the image of the ,spirit1 whom he precedes in order8 ,lastly1 it subverts the distinction between the ,son and ,spirit1 if the former be denominated the image of the latter4 ,besides1 ,i could wish to be informed by him1 how ,christ1 in the body which he has assumed1 resembles the ,spirit1 and by what characters or lineaments his similitude is expressed4 ,and since that speech1 8,let us make man in our own image107#cih7 belongs also to the person of the ,son1 it follows that he is the image of himself2 which is altogether repugnant to reason4 ,moreover1 if the notion of ,osiander be received1 man was formed only to the type or exemplar of the humanity of ,christ2 and the idea from which ,adam was taken was ,christ1 as about to be clothed in flesh2 whereas the ,scripture teaches1 in a very different sense1 that man was 8created in the image of ,god40 ,there is more plausibility in the subtlety of those who maintain that ,adam was created in the image of ,god1 because he was conformed to ,christ1 who is the only image of ,god4 ,but this also is destitute of solidity4 ,there is no small controversy concerning 8image0 and 8likeness0 among expositors who seek for a difference1 whereas in reality there is none1 between the two words2 8likeness0 being only added by way of explanation4 ,in the first place1 we know that it is the custom of the ,hebrews to use repetitions1 in which they express one thing twice4 ,in the next place1 as to the thing itself1 there is no doubt but man is called the image of ,god1 on account of his likeness to ,god4 ,hence it appears that those persons make themselves ridiculous who display more subtlety in criticising on these terms1 whether they confine zelem1 that is1 8image10 to the substance of the soul1 and demuth1 that is1 8likeness10 to its qualities1 or whether they bring forward any different interpretation4 ,because1 when ,god determined to create man in his own image1 that expression being rather obscure1 he repeats the same idea in this explanatory phrase1 8after our likeness20 as though he had said that he was about to make man1 in whom1 as in an image1 he would give a representation of himself by the characters of resemblance which he would impress upon him4 ,therefore ,moses1 a little after1 reciting the same thing1 introduces the image of ,god1 but makes no mention of his likeness4 ,the objection of ,osiander is quite frivolous1 that it is not a part of man1 or the soul with its faculties1 that is called the image of ,god1 but the whole ,adam1 who received his name from the earth whence he was taken2 it will be deemed frivolous1 ,i say1 by every rational reader4 ,for when the whole man is called mortal1 the soul is not therefore made subject to death2 nor1 on the other hand1 when man is called a rational animal1 does reason or intelligence therefore belong to the body4 ,though the soul1 therefore1 is not the whole man1 yet there is no absurdity in calling him the image of ,god with relation to the soul2 although ,i retain the principle which ,i have just laid down1 that the image of ,god includes all the excellence in which the nature of man surpasses all the other species of animals4 ,this term1 therefore1 denotes the integrity which ,adam possessed1 when he was endued with a right understanding1 when he had affections regulated by reason1 and all his senses governed in proper order1 and when1 in the excellency of his nature1 he truly resembled the excellence of his ,creator4 ,and though the principal seat of the ,divine image was in the mind and heart1 or in the soul and its faculties1 yet there was no part of man1 not even the body1 which was not adorned with some rays of its glory4 ,it is certain that the lineaments of the ,divine glory are conspicuous in every part of the world2 whence it may be concluded1 that where the image of ,god is said to be in man1 there is implied a tacit antithesis1 which exalts man above all the other creatures1 and as it were separates him from the vulgar herd4 ,it is not to be denied that angels were created in the similitude of ,god1 since our highest perfection will consist1 according to the declaration of ,christ1 in being like them47#cii7 ,but it is not in vain that ,moses celebrates the favour of ,god towards us by this peculiar title2 especially as he compares man only to visible creatures4 ,,iv4 ,no complete definition of this image1 however1 appears yet to be given1 unless it be more clearly specified in what faculties man excels1 and in what respects he ought to be accounted a mirror of the ,divine glory4 ,but that cannot be better known from any thing1 than from the reparation of his corrupted nature4 ,there is no doubt that ,adam1 when he fell from his dignity1 was by this defection alienated from ,god4 ,wherefore1 although we allow that the ,divine image was not utterly annihilated and effaced in him1 yet it was so corrupted that whatever remains is but horrible deformity4 ,and therefore the beginning of our recovery and salvation is the restoration which we obtain through ,christ1 who on this account is called the second ,adam2 because he restores us to true and perfect integrity4 ,for although ,paul1 opposing the quickening ,spirit received by the faithful from ,christ1 to the living soul in which ,adam was created17#djj7 celebrates the degree of grace displayed in regeneration as superior to that manifested in creation1 yet he contradicts not that other capital point1 that this is the end of regeneration1 that ,christ may form us anew in the image of ,god4 ,therefore he elsewhere informs us1 that 8the new man is renewed in knowledge after the image of him that created him407#dja7 ,with which corresponds the following exhortation--8,put on the new man1 which after ,god is created in righteousness and true holiness407#djb7 ,now1 we may see what ,paul comprehends in this renovation4 ,in the first place1 he mentions knowledge1 and in the next place1 sincere righteousness and holiness2 whence we infer1 that in the beginning the image of ,god was conspicuous in the light of the mind1 in the rectitude of the heart1 and in the soundness of all the parts of our nature4 ,for though ,i grant that the forms of expression are synecdochical1 signifying the whole by a part1 yet this is an axiom which cannot be overturned1 that what holds the principal place in the renovation of the ,divine image1 must also have held the same place in the creation of it at first4 ,to the same purpose is another passage of the ,apostle1 that 8we1 with open face beholding the glory of ,christ1 are changed into the same image407#djc7 ,we see1 now1 how ,christ is the most perfect image of ,god1 to which being conformed1 we are so restored that we bear the ,divine image in true piety1 righteousness1 purity1 and understanding4 ,this position being established1 the imagination of ,osiander1 about the figure of the body1 immediately vanishes of itself4 ,the passage where ,paul calls the man 8the image and glory of ,god107#djd7 to the exclusion of the woman from that degree of honour1 appears from the context to be confined to political subordination4 ,but that the image which has been mentioned comprehended whatever relates to spiritual and eternal life1 has now1 ,i think1 been sufficiently proved4 ,john confirms the same in other words1 by asserting that 8the life0 which was from the beginning in the eternal ,word of ,god1 8was the light of men407#dje7 ,for as he intended to praise the singular favour of ,god which exalts man above all the other animals2 to separate him from the common number1 because he has attained no vulgar life1 but a life connected with the light of intelligence and reason1--he at the same time shows how he was made after the image of ,god4 ,therefore1 since the image of ,god is the uncorrupted excellence of human nature1 which shone in ,adam before his defection1 but was afterwards so corrupted1 and almost obliterated1 that nothing remains from the ruin but what is confused1 mutilated1 and defiled1--it is now partly visible in the elect1 inasmuch as they are regenerated by the ,spirit1 but it will obtain its full glory in heaven4 ,but that we may know the parts of which it consists1 it is necessary to treat of the faculties of the soul4 ,for that speculation of ,augustine is far from being solid1 that the soul is a mirror of the ,trinity1 because it contains understanding1 will1 and memory4 ,nor is there any probability in the opinion which places the similitude of ,god in the dominion committed to man2 as though he resembled ,god only in this character1 that he was constituted heir and possessor of all things1 whereas it must properly be sought in him1 not without him2 it is an internal excellence of the soul4 ,v4 ,but1 before ,i proceed any further1 it is necessary to combat the ,manichan error1 which ,servetus has attempted to revive and propagate in the present age4 ,because ,god is said to have breathed into man the breath of life17#djf7 they supposed that the soul was an emanation from the substance of ,god2 as though some portion of the infinite ,deity had been conveyed into man4 ,but it may be easily and briefly shown how many shameful and gross absurdities are the necessary consequences of this diabolical error4 ,for if the soul of man be an emanation from the essence of ,god1 it will follow that the ,divine nature is not only mutable and subject to passions1 but also to ignorance1 desires1 and vices of every kind4 ,nothing is more inconstant than man1 because his soul is agitated and variously distracted by contrary motions2 he frequently mistakes through ignorance2 he is vanquished by some of the smallest temptations2 we know that the soul is the receptacle of every kind of impurity2--all which we must ascribe to the ,divine nature1 if we believe the soul to be part of the essence of ,god1 or a secret influx of the ,deity4 ,who would not dread such a monstrous tenet8 ,it is a certain truth1 quoted by ,paul from ,aratus1 that 8we are the offspring of ,god10 but in quality1 not in substance2 forasmuch as he has adorned us with ,divine endowments47#djg7 ,but to divide the essence of the ,creator1 that every creature may possess a part of it1 indicates extreme madness4 ,it must therefore be concluded beyond all doubt1 notwithstanding the ,divine image is impressed on the souls of men1 that they were no less created than the angels4 ,and creation is not a transfusion1 but an origination of existence from nothing4 ,nor1 because the spirit is given by ,god1 and returns to him on its departure from the body1 is it immediately to be asserted1 that it was plucked off like a branch from his essence4 ,and on this point also ,osiander1 while he is elated with his own illusions1 has involved himself in an impious error1 not acknowledging the image of ,god in man without his essential righteousness1 as though ,god could not1 by the inconceivable power of his ,spirit1 render us conformable to himself1 unless ,christ were to transfuse himself substantially into us4 ,however some persons may attempt to gloss over these delusions1 they will never so far blind the eyes of sensible readers1 as to prevent their perceiving that they savour of the error of the ,manichans4 ,and where ,paul treats of the restoration of this image1 we may readily conclude from his words1 that man was conformed to ,god not by an influx of his substance1 but by the grace and power of his ,spirit4 ,for he says that1 by beholding the glory of ,christ1 we are transformed into the same image as by the ,spirit of the ,lord27#djh7 who certainly operates in us not in such a manner as to render us consubstantial with ,god4 ,,vi4 ,it would be folly to seek for a definition of the soul from the heathen philosophers1 of whom ,plato is almost the only one who has plainly asserted it to be an immortal substance4 ,others indeed1 the disciples of ,socrates1 hint at it1 but with great doubts2 no one clearly teaches that of which he was not persuaded himself4 ,the sentiment of ,plato1 therefore1 is more correct1 because he considers the image of ,god as being in the soul4 ,the other sects so confine its powers and faculties to the present life1 that they leave it nothing beyond the body4 ,but we have before stated from the ,scripture1 that it is an incorporeal substance2 now we shall add1 that although it is not properly contained in any place1 yet1 being put into the body1 it inhabits it as its dwelling1 not only to animate all its parts1 and render the organs fit and useful for their respective operations1 but also to hold the supremacy in the government of human life2 and that not only in the concerns of the terrestrial life1 but likewise to excite to the worship of ,god4 ,though this last point is not so evident in the state of corruption1 yet there remain some relics of it impressed even on our very vices4 ,for whence proceeds the great concern of men about their reputation1 but from shame8 but whence proceeds shame1 unless from a respect for virtue8 ,the principle and cause of which is1 that they understand themselves to have been born for the cultivation of righteousness2 and in which are included the seeds of religion4 ,but as1 without controversy1 man was created to aspire to a heavenly life1 so it is certain that the knowledge of it was impressed on his soul4 ,and1 indeed1 man would be deprived of the principal use of his understanding1 if he were ignorant of his felicity1 the perfection of which consists in being united to ,god4 ,thus the chief operation of the soul is to aspire after it2 and1 therefore1 the more a man studies to approach to ,god1 the more he proves himself a rational creature4 ,some maintain that in man there are more souls than one1 a sensitive and a rational one2 but notwithstanding some appearance of probability in what they adduce1 yet1 as there is nothing solid in their arguments1 we must reject them1 unless we are fond of tormenting ourselves with frivolous and useless things4 ,they say that there is a great repugnancy between the organic motions and the rational part of the soul2 as though reason were not also at variance with itself1 and some of its counsels were not in opposition to others1 like hostile armies4 ,but as this confusion proceeds from the depravity of nature1 it affords no ground for concluding that there are two souls1 because the faculties are not sufficiently harmonious with each other4 ,but all curious discussion respecting the faculties themselves ,i leave to the philosophers2 a simple definition will suffice us for the edification of piety4 ,i confess1 indeed1 that the things which they teach are true1 and not only entertaining to be known1 but useful and well digested by them2 nor do ,i prohibit those who are desirous of learning from the study of them4 ,i admit1 then1 in the first place1 that there are five senses1 which ,plato would rather call organs1 by which all objects are conveyed into a common sensory1 as into a general repository2 that next follows the fancy or imagination1 which discerns the objects apprehended by the common sensory2 next reason1 to which belongs universal judgment2 lastly1 the understanding1 which steadily and quietly contemplates the objects revolved and considered by reason4 ,and thus to the understanding1 reason1 and imagination1 the three intellectual faculties of the soul1 correspond also the three appetitive ones--the will1 whose place it is to choose those things which the understanding and reason propose to it2 the irascible faculty1 which embraces the things offered to it by reason and imagination2 and the concupiscible faculty1 which apprehends the objects presented by the imagination and sensation4 ,though these things are true1 or at least probable1 yet1 since ,i fear that they will involve us in their obscurity rather than assist us1 ,i think they ought to be omitted4 ,if any one chooses to make a different distribution of the powers of the soul1 so as to call one appetitive1 which1 though void of reason in itself1 obeys reason1 if it be under the guidance of any other faculty2 and to call another intellective1 which is itself a partaker of reason2 ,i shall not much oppose it4 ,nor have ,i any wish to combat the sentiment of ,aristotle1 that there are three principles of action--sense1 intellect1 and appetite4 ,but let us rather choose a division placed within the comprehension of all1 and which certainly cannot be sought in the philosophers4 ,for when they wish to speak with the greatest simplicity1 they divide the soul into appetite and intellect1 and make both these twofold4 ,the latter1 they say1 is sometimes contemplative1 being content merely with knowledge1 and having no tendency to action1--which ,cicero thinks is designated by the word ingenium1--and sometimes practical1 variously influencing the will with the apprehension of good or evil4 ,this division comprehends the science of living in a just and virtuous manner4 ,the latter1 that is1 appetite1 they divide into will and concupiscence2 they call it 8will10 whenever appetite obeys reason2 but when1 shaking off the yoke of reason1 it runs into intemperance1 they give it the name of 8concupiscence40 ,thus they imagine that man is always possessed of reason sufficient for the proper government of himself4 ,,vii4 ,we are constrained to depart a little from this mode of instruction1 because the philosophers1 being ignorant of the corruption of nature proceeding from the punishment of the fall1 improperly confound two very different states of mankind4 ,let us1 therefore1 submit the following division--that the human soul has two faculties which relate to our present design1 the understanding and the will4 ,now1 let it be the office of the understanding to discriminate between objects1 as they shall respectively appear deserving of approbation or disapprobation2 but of the will1 to choose and follow what the understanding shall have pronounced to be good2 to abhor and avoid what it shall have condemned4 ,here let us not stay to discuss those subtleties of ,aristotle1 that the mind has no motion of itself1 but that it is moved by the choice1 which he also calls the appetitive intellect4 ,without perplexing ourselves with unnecessary questions1 it should be sufficient for us to know that the understanding is1 as it were1 the guide and governor of the soul2 that the will always respects its authority1 and waits for its judgment in its desires4 ,for which reason ,aristotle himself truly observed1 that avoidance and pursuit in the appetite1 bear a resemblance to affirmation and negation in the mind4 ,how certain the government of the understanding is in the direction of the will1 we shall see in another part of this work4 ,here we only intend to show that no power can be found in the soul1 which may not properly be referred to one or the other of those two members4 ,but in this manner we comprehend the sense in the understanding1 which some distinguish thus3 sense1 they say1 inclines to pleasure1 whereas the understanding follows what is good2 that thence it happens that the appetite of sense becomes concupiscence and lust1 and the affection of the understanding becomes will4 ,but instead of the word 8appetite10 which they prefer1 ,i use the word 8will10 which is more common4 ,,viii4 ,god has furnished the soul of man1 therefore1 with a mind capable of discerning good from evil1 and just from unjust2 and of discovering1 by the light of reason1 what ought to be pursued or avoided2 whence the philosophers called this directing faculty 1 the principal or governing part4 ,to this he has annexed the will1 on which depends the choice4 ,the primitive condition of man was ennobled with those eminent faculties2 he possessed reason1 understanding1 prudence1 and judgment1 not only for the government of his life on earth1 but to enable him to ascend even to ,god and eternal felicity4 ,to these was added choice1 to direct the appetites1 and regulate all the organic motions2 so that the will should be entirely conformed to the government of reason4 ,in this integrity man was endued with free will1 by which1 if he had chosen1 he might have obtained eternal life4 ,for here it would be unreasonable to introduce the question respecting the secret predestination of ,god1 because we are not discussing what might possibly have happened or not1 but what was the real nature of man4 ,adam1 therefore1 could have stood if he would1 since he fell merely by his own will2 but because his will was flexible to either side1 and he was not endued with constancy to persevere1 therefore he so easily fell4 ,yet his choice of good and evil was free2 and not only so1 but his mind and will were possessed of consummate rectitude1 and all his organic parts were rightly disposed to obedience1 till1 destroying himself1 he corrupted all his excellencies4 ,hence proceeded the darkness which overspread the minds of the philosophers1 because they sought for a complete edifice among ruins1 and for beautiful order in the midst of confusion4 ,they held this principle1 that man would not be a rational animal1 unless he were endued with a free choice of good or evil2 they conceived also that otherwise all difference between virtue and vice would be destroyed1 unless man regulated his life according to his own inclination4 ,thus far it had been well1 if there had been no change in man1 of which as they were ignorant1 it is not to be wondered at if they confound heaven and earth together4 ,but those who profess themselves to be disciples of ,christ1 and yet seek for free will in man1 now lost and overwhelmed in spiritual ruin1 in striking out a middle path between the opinions of the philosophers and the doctrine of heaven1 are evidently deceived1 so that they touch neither heaven nor earth4 ,but these things will be better introduced in the proper place4 ,at present be it only remembered1 that man1 at his first creation1 was very different from all his posterity1 who1 deriving their original from him in his corrupted state1 have contracted an hereditary defilement4 ,for all the parts of his soul were formed with the utmost rectitude2 he enjoyed soundness of mind1 and a will free to the choice of good4 ,if any object1 that he was placed in a dangerous situation on account of the imbecility of this faculty1 ,i reply1 that the station in which he was placed was sufficient to deprive him of all excuse4 ,for it would have been unreasonable that ,god should be confined to this condition1 to make man so as to be altogether incapable either of choosing or of committing any sin4 ,it is true that such a nature would have been more excellent2 but to expostulate with ,god as though he had been under any obligation to bestow this upon man1 were unreasonable and unjust in the extreme2 since it was at his choice to bestow as little as he pleased4 ,but why he did not sustain him with the power of perseverance1 remains concealed in his mind2 but it is our duty to restrain our investigations within the limits of sobriety4 ,he had received the power1 indeed1 if he chose to exert it2 but he had not the will to use that power2 for the consequence of this will would have been perseverance4 ,yet there is no excuse for him2 he received so much1 that he was the voluntary procurer of his own destruction2 but ,god was under no necessity to give him any other than an indifferent and mutable will1 that from his fall he might educe matter for his own glory4 ,chapter ,,xvi4 ,god's ,preservation ,and ,support ,of ,the ,world ,by ,his ,power1 ,and ,his ,government ,of ,every ,part ,of ,it ,by ,his ,providence4 ,to represent ,god as a ,creator only for a moment1 who entirely finished all his work at once1 were frigid and jejune2 and in this it behoves us especially to differ from the heathen1 that the presence of the ,divine power may appear to us no less in the perpetual state of the world than in its first origin4 ,for although the minds even of impious men1 by the mere contemplation of earth and heaven1 are constrained to rise to the ,creator1 yet faith has a way peculiar to itself to assign to ,god the whole praise of creation4 ,to which purpose is that assertion of an ,apostle before cited1 that it is only 8through faith that we understand the worlds were framed by the word of ,god207#dji7 because1 unless we proceed to his providence1 we have no correct conception of the meaning of this article1 8that ,god is the ,creator20 however we may appear to comprehend it in our minds1 and to confess it with our tongues4 ,the carnal sense1 when it has once viewed the power of ,god in the creation1 stops there2 and when it proceeds the furthest1 it only examines and considers the wisdom1 and power1 and goodness1 of the ,author in producing such a work1 which spontaneously present themselves to the view even of those who are unwilling to observe them4 ,in the next place1 it conceives of some general operation of ,god in preserving and governing it1 on which the power of motion depends4 ,lastly1 it supposes that the vigour originally infused by ,god into all things is sufficient for their sustentation4 ,but faith ought to penetrate further4 ,when it has learned that he is the ,creator of all things1 it should immediately conclude that he is also their perpetual governor and preserver2 and that not by a certain universal motion1 actuating the whole machine of the world1 and all its respective parts1 but by a particular providence sustaining1 nourishing1 and providing for every thing which he has made47#daj7 ,thus ,david1 having briefly premised that the world was made by ,god1 immediately descends to the continual course of his providence3 8,by the word of the ,lord were the heavens made2 and all the host of them by the breath of his mouth407#daa7 ,he afterwards adds1 8,the ,lord beholdeth all the sons of men207#dab7 and subjoins more to the same purpose4 ,for though all men argue not so skilfully1 yet1 since it would not be credible that ,god was concerned about human affairs1 if he were not the ,maker of the world1 and no one seriously believes that the world was made by ,god1 who is not persuaded that he takes care of his own works1 it is not without reason that ,david conducts us by a most excellent series from one to the other4 ,in general1 indeed1 both philosophers teach1 and the minds of men conceive1 that all the parts of the world are quickened by the secret inspiration of ,god4 ,but they go not so far as ,david1 who is followed by all the pious1 when he says1 8,these all wait upon thee2 that thou mayest give them their meat in due season4 ,that thou givest them1 they gather2 thou openest thine hand1 they are filled with good4 ,thou hidest thy face1 they are troubled2 thou takest away their breath1 they die1 and return to their dust4 ,thou sendest forth thy ,spirit1 they are created2 and thou renewest the face of the earth407#dac7 ,though they subscribe to the assertion of ,paul1 that in ,god 8we live1 and move1 and have our being107#dad7 yet they are very far from a serious sense of his favour1 celebrated by the ,apostle2 because they have no apprehension of the special care of ,god1 from which alone his paternal favour is known4 ,,ii4 ,for the clearer manifestation of this difference1 it must be observed that the providence of ,god1 as it is taught in ,scripture1 is opposed to fortune and fortuitous accidents4 ,now1 since it has been the common persuasion in all ages1 and is also in the present day almost the universal opinion1 that all things happen fortuitously1 it is certain that every correct sentiment concerning providence is not only obscured1 but almost buried in oblivion by this erroneous notion4 ,if any one falls into the hands of robbers1 or meets with wild beasts2 if by a sudden storm he is shipwrecked on the ocean2 if he is killed by the fall of a house or a tree2 if another1 wandering through deserts1 finds relief for his penury1 or1 after having been tossed about by the waves1 reaches the port1 and escapes1 as it were1 but a hair'sbreadth from death1--carnal reason will ascribe all these occurrences1 both prosperous and adverse1 to fortune4 ,but whoever has been taught from the mouth of ,christ1 that the hairs of his head are all numbered17#dae7 will seek further for a cause1 and conclude that all events are governed by the secret counsel of ,god4 ,and respecting things inanimate1 it must be admitted1 that1 though they are all naturally endued with their peculiar properties1 yet they exert not their power1 any further than as they are directed by the present hand of ,god4 ,they are1 therefore1 no other than instruments into which ,god infuses as much efficacy as he pleases1 bending and turning them to any actions1 according to his will4 ,there is no power among all the creatures more wonderful or illustrious1 than that of the sun4 ,for1 besides his illumination of the whole world by his splendour1 how astonishing it is that he cherishes and enlivens all animals with his heat2 with his rays inspires fecundity into the earth2 from the seeds1 genially warmed in her bosom1 produces a green herbage1 which1 being supported by fresh nourishment1 he increases and strengthens till it rises into stalks2 feeds them with perpetual exhalations1 till they grow into blossoms1 and from blossoms to fruit1 which he then by his influences brings to maturity2 that trees1 likewise1 and vines1 by his genial warmth1 first put forth leaves1 then blossoms1 and from the blossoms produce their fruit6 ,but the ,lord1 to reserve the praise of all these things entirely to himself1 was pleased that the light should exist1 and the earth abound in every kind of herbs and fruits1 before he created the sun4 ,a pious man1 therefore1 will not make the sun either a principal or necessary cause of those things which existed before the creation of the sun1 but only an instrument which ,god uses1 because it is his pleasure so to do2 whereas he would find no more difficulty in acting by himself without that luminary4 ,lastly1 as we read that the sun remained in one situation for two days at the prayer of ,joshua17#daf7 and that his shadow made a retrograde motion of ten degrees for the sake of king ,hezekiah17#dag7 ,god has declared by these few miracles1 that the daily rising and setting of the sun is not from a blind instinct of nature1 but that he himself governs his course1 to renew the memory of his paternal favour towards us4 ,nothing is more natural than the succession of spring to winter1 of summer to spring1 and of autumn to summer4 ,but there is so great a diversity and inequality discovered in this series1 that it is obvious that every year1 month1 and day1 is governed by a new and particular providence of ,god4 ,,iii4 ,and1 indeed1 ,god asserts his possession of omnipotence1 and claims our acknowledgment of this attribute2 not such as is imagined by sophists1 vain1 idle1 and almost asleep1 but vigilant1 efficacious1 operative1 and engaged in continual action2 not a mere general principle of confused motion1 as if he should command a river to flow through the channels once made for it1 but a power constantly exerted on every distinct and particular movement4 ,for he is accounted omnipotent1 not because he is able to act1 yet sits down in idleness1 or continues by a general instinct the order of nature originally appointed by him2 but because he governs heaven and earth by his providence1 and regulates all things in such a manner that nothing happens but according to his counsel4 ,for when it is said in the ,psalms1 that he does whatsoever he pleases17#dah7 it denotes his certain and deliberate will4 ,for it would be quite insipid to expound the words of the ,prophet in the philosophical manner1 that ,god is the prime agent1 because he is the principle and cause of all motion2 whereas the faithful should rather encourage themselves in adversity with this consolation1 that they suffer no affliction1 but by the ordination and command of ,god1 because they are under his hand4 ,but if the government of ,god be thus extended to all his works1 it is a puerile cavil to limit it to the influence and course of nature4 ,and they not only defraud ,god of his glory1 but themselves of a very useful doctrine1 who confine the ,divine providence within such narrow bounds1 as though he permitted all things to proceed in an uncontrolled course1 according to a perpetual law of nature2 for nothing would exceed the misery of man1 if he were exposed to all the motions of the heaven1 air1 earth1 and waters4 ,besides1 this notion would shamefully diminish the singular goodness of ,god towards every individual4 ,david exclaims1 that infants yet hanging on the breasts of their mothers are sufficiently eloquent to celebrate the glory of ,god27#dai7 because1 as soon as they are born1 they find aliment prepared for them by his heavenly care4 ,this1 indeed1 is generally true2 yet it cannot escape the observation of our eyes and senses1 being evidently proved by experience1 that some mothers have breasts full and copious1 but others almost dry2 as it pleases ,god to provide more liberally for one1 but more sparingly for another4 ,but they who ascribe just praise to the ,divine omnipotence1 receive from this a double advantage4 ,in the first place1 he must have ample ability to bless them1 who possesses heaven and earth1 and whose will all the creatures regard so as to devote themselves to his service4 ,and1 secondly1 they may securely repose in his protection1 to whose will are subject all those evils which can be feared from any quarter2 by whose power ,satan is restrained1 with all his furies1 and all his machinations2 on whose will depends all that is inimical to our safety2 nor is there any thing else by which those immoderate and superstitious fears1 which we frequently feel on the sight of dangers1 can be corrected or appeased4 ,we are superstitiously timid1 ,i say1 if1 whenever creatures menace or terrify us1 we are frightened1 as though they had of themselves the power to hurt us1 or could fortuitously injure us2 or as if against their injuries ,god were unable to afford us sufficient aid4 ,for example1 the ,prophet forbids the children of ,god to fear the stars and signs of heaven17#dbj7 as is the custom of unbelievers4 ,he certainly condemns not every kind of fear4 ,but when infidels transfer the government of the world from ,god to the stars1 pretending that their happiness or misery depends on the decrees and presages of the stars1 and not on the will of ,god1 the consequence is1 that their fear is withdrawn from him1 whom alone they ought to regard1 and is placed on stars and comets4 ,whoever1 then1 desires to avoid this infidelity1 let him constantly remember1 that in the creatures there is no erratic power1 or action1 or motion2 but that they are so governed by the secret counsel of ,god1 that nothing can happen but what is subject to his knowledge1 and decreed by his will4 ,,iv4 ,first1 then1 let the readers know that what is called providence describes ,god1 not as idly beholding from heaven the transactions which happen in the world1 but as holding the helm of the universe1 and regulating all events4 ,thus it belongs no less to his hands than to his eyes4 ,when ,abraham said to his son1 8,god will provide107#dba7 he intended not only to assert his prescience of a future event1 but to leave the care of a thing unknown to the will of him who frequently puts an end to circumstances of perplexity and confusion4 ,whence it follows1 that providence consists in action2 for it is ignorant trifling to talk of mere prescience4 ,not quite so gross is the error of those who attribute to ,god a government1 as ,i have observed1 of a confused and promiscuous kind2 acknowledging that ,god revolves and impels the machine of the world1 with all its parts1 by a general motion1 without peculiarly directing the action of each individual creature4 ,yet even this error is not to be tolerated4 ,for they maintain that this providence1 which they call universal1 is no impediment either to all the creatures being actuated contingently1 or to man turning himself hither or thither at the free choice of his own will4 ,and they make the following partition between ,god and man2 that ,god by his power inspires him with motions1 enabling him to act according to the tendency of the nature with which he is endued2 but that man governs his actions by his own voluntary choice4 ,in short1 they conceive1 that the world1 human affairs1 and men themselves1 are governed by the power of ,god1 but not by his appointment4 ,i speak not of the ,epicureans1 who have always infested the world1 who dream of a god absorbed in sloth and inactivity2 and of others no less erroneous1 who formerly pretended that the dominion of ,god extended over the middle region of the air1 but that he left inferior things to fortune2 since the mute creatures themselves sufficiently exclaim against such evident stupidity4 ,my present design is to refute that opinion1 which has almost generally prevailed1 which1 conceding to ,god a sort of blind and uncertain motion1 deprives him of the principal thing1 which is his directing and disposing1 by his incomprehensible wisdom1 all things to their proper end2 and thus1 robbing ,god of the government of the world1 it makes him the ruler of it in name only1 and not in reality4 ,for1 pray1 what is governing1 but presiding in such a manner1 as to rule1 by fixed decrees1 those over whom you preside8 ,yet ,i reject not altogether what they assert concerning universal providence1 provided they1 on their part admit that ,god governs the world1 not merely because he preserves the order of nature fixed by himself1 but because he exercises a peculiar care over every one of his works4 ,it is true that all things are actuated by a secret instinct of nature1 as though they obeyed the eternal command of ,god1 and that what ,god has once appointed1 appears to proceed from voluntary inclination in the creatures4 ,and to this may be referred the declaration of ,christ1 that his ,father and himself had always been working1 even from the beginning27#dbb7 and the assertion of ,paul1 that 8in him we live1 and move1 and have our being207#dbc7 and also what is observed by the author of the ,epistle to the ,hebrews1 with a design to prove the ,divinity of ,christ1 that all things are sustained by the word of his power47#dbd7 ,but they act very improperly in concealing and obscuring1 by this pretext1 the doctrine of a particular providence1 which is asserted in such plain and clear testimonies of ,scripture1 that it is surprising how any one could entertain a doubt concerning it4 ,and1 certainly1 they who conceal it with this veil which ,i have mentioned1 are obliged to correct themselves by adding1 that many things happen through the peculiar care of ,god2 but this they erroneously restrict to some particular acts4 ,wherefore we have to prove1 that ,god attends to the government of particular events1 and that they all proceed from his determinate counsel1 in such a manner that there can be no such thing as fortuitous contingence4 ,v4 ,if we grant that the principle of motion originates from ,god1 but that all things are spontaneously or accidentally carried whither the bias of nature impels them1 the mutual vicissitudes of day and night1 of winter and summer1 will be the work of ,god1 inasmuch as he has distributed to each its respective parts1 and prescribed to them a certain law2 that is1 this would be the case if with even tenor they always observed the same measure1 days succeeding to nights1 months to months1 and years to years4 ,but sometimes excessive heats and drought parch and burn the fruits of the earth2 sometimes unseasonable rains injure the crops of corn1 and sudden calamities are occasioned by showers of hail and storms3 this will not be the work of ,god2 unless1 perhaps1 as either clouds or serene weather1 or cold or heat1 derive their origin from the opposition of the stars and other natural causes4 ,but this representation leaves no room for ,god to display or exercise his paternal favour1 or his judgments4 ,if they say that ,god is sufficiently beneficent to man1 because he infuses into heaven and earth an ordinary power1 by which they supply him with food1 it is a very flimsy and profane notion2 as though the fecundity of one year were not the singular benediction of ,god1 and as though penury and famine were not his malediction and vengeance4 ,but as it would be tedious to collect all the reasons for rejecting this error1 let us be content with the authority of ,god himself4 ,in the law and in the prophets he frequently declares1 that whenever he moistens the earth with dew or with rain1 he affords a testimony of his favour2 and that1 on the contrary1 when1 at his command1 heaven becomes hard as iron1 when the crops of corn are blasted and otherwise destroyed1 and when showers of hail and storms molest the fields1 he gives a proof of his certain and special vengeance4 ,if we believe these things1 it is certain that not a drop of rain falls but at the express command of ,god4 ,david indeed praises the general providence of ,god1 because 8he giveth food to the young ravens which cry207#dbe7 but when ,god himself threatens animals with famine1 does he not plainly declare1 that he feeds all living creatures1 sometimes with a smaller allowance1 sometimes with a larger1 as he pleases8 ,it is puerile1 as ,i have already observed1 to restrain this to particular acts2 whereas ,christ says1 without any exception1 that not a sparrow of the least value falls to the ground without the will of the ,father47#dbf7 ,certainly1 if the flight of birds be directed by the unerring counsel of ,god1 we must be constrained to confess with the ,prophet1 that1 though 8he dwelleth on high10 yet 8he humbleth himself to behold the things which are in heaven and in the earth407#dbg7 ,,vi4 ,but as we know that the world was made chiefly for the sake of mankind1 we must also observe this end in the government of it4 ,the ,prophet ,jeremiah exclaims1 8,i know that the way of man is not in himself3 it is not in man that walketh to direct his steps407#dbh7 ,and ,solomon3 8,man's goings are of the ,lord3 how can a man then understand his own way807#dbi7 ,now1 let them say that man is actuated by ,god according to the bias of his nature1 but that he directs that influence according to his own pleasure4 ,if this could be asserted with truth1 man would have the free choice of his own ways4 ,that1 perhaps1 they will deny1 because he can do nothing independently of the power of ,god4 ,but since it is evident that both the ,prophet and ,solomon ascribe to ,god choice and appointment1 as well as power1 this by no means extricates them from the difficulty4 ,but ,solomon1 in another place1 beautifully reproves this temerity of men1 who predetermine on an end for themselves1 without regard to ,god1 as though they were not led by his hand3 8,the preparation of the heart in man10 says he1 8and the answer of the tongue1 is from the ,lord407#dcj7 ,it is1 indeed1 a ridiculous madness for miserable men to resolve on undertaking any work independently of ,god1 whilst they cannot even speak a word but what he chooses4 ,moreover1 the ,scripture1 more fully to express that nothing is transacted in the world but according to his destination1 shows that those things are subject to him which appear most fortuitous4 ,for what would you be more ready to attribute to chance1 than when a limb broken off from a tree kills a passing traveller8 ,but very different is the decision of the ,lord1 who acknowledges that he has delivered him into the hand of the slayer47#dca7 ,who1 likewise1 does not leave lots to the blindness of fortune8 ,yet the ,lord leaves them not1 but claims the disposal of them himself4 ,he teaches us that it is not by any power of their own that lots are cast into the lap7#dcb7 and drawn out2 but the only thing which could be ascribed to chance1 he declares to belong to himself4 ,to the same purpose is another passage from ,solomon3 8,the poor and the deceitful man meet together3 the ,lord enlighteneth the eyes of them both407#dcc7 ,for although the poor and the rich are blended together in the world1 yet1 as their respective conditions are assigned to them by ,divine appointment1 he suggests that ,god1 who enlightens all1 is not blind1 and thus exhorts the poor to patience2 because those who are discontented with their lot1 are endeavouring to shake off the burden imposed on them by ,god4 ,thus also another ,prophet rebukes profane persons1 who attribute it to human industry1 or to fortune1 that some men remain in obscurity1 and others rise to honours3 8,promotion cometh neither from the east1 nor from the west1 nor from the south4 ,but ,god is the ,judge2 he putteth down one1 and setteth up another407#dcd7 ,since ,god cannot divest himself of the office of a judge1 hence he reasons1 that it is from the secret counsel of ,god1 that some rise to promotion1 and others remain in contempt4 ,,vii4 ,moreover1 particular events are in general proofs of the special providence of ,god4 ,god raised in the desert a south wind1 to convey to the people a large flock of birds47#dce7 ,when he would have ,jonah thrown into the sea1 he sent forth a wind to raise a tempest47#dcf7 ,it will be said by them who suppose ,god not to hold the helm of the world1 that this was a deviation from the common course of things4 ,but the conclusion which ,i deduce from it is1 that no wind ever rises or blows but by the special command of ,god4 ,for otherwise it would not be true that he makes the winds his messengers1 and a flame of fire his ministers1 that he makes the clouds his chariot1 and rides on the wings of the wind17#dcg7 unless he directed at his pleasure the course both of the clouds and of the winds1 and displayed in them the singular presence of his power4 ,thus also we are elsewhere taught1 that1 whenever the sea is blown into a tempest by the winds1 those commotions prove the special presence of ,god4 8,he commandeth and raiseth the stormy wind1 which lifteth up the waves0 of the sea4 8,then he maketh the storm a calm1 so that the waves thereof are still207#dch7 as in another place he proclaims1 that he scourged the people with parching winds47#dci7 ,thus1 whilst men are naturally endued with a power of generation1 yet ,god will have it acknowledged as the effect of his special favour1 that he leaves some without any posterity1 and bestows children on others2 for 8the fruit of the womb is his reward407#ddj7 ,therefore ,jacob said to his wife1 8,am ,i in ,god's stead1 who hath withheld from thee the fruit of the womb807#dda7 ,but to conclude2 there is nothing more common in nature1 than for us to be nourished with bread4 ,but the ,spirit declares1 not only that the produce of the earth is the special gift of ,god1 but that men do not live by bread alone27#ddb7 because they are supported not by the abundance of their food1 but by the secret benediction of ,god2 as1 on the contrary1 he threatens that he will break 8the stay of bread407#ddc7 ,nor1 indeed1 could we otherwise seriously offer a prayer for daily bread1 if ,god did not supply us with food from his fatherly hand4 ,the ,prophet1 therefore1 to convince the faithful that in feeding them ,god acts the part of an excellent father of a family1 informs us1 that he 8giveth food to all flesh407#ddd7 ,lastly1 when we hear1 on the one hand1 that 8the eyes of the ,lord are upon the righteous1 and his ears are open unto their cry10 and1 on the other1 that 8the face of the ,lord is against them that do evil1 to cut off the remembrance of them from the earth107#dde7 we may be assured that all creatures1 above and below1 are ready for his service1 that he may apply them to any use that he pleases4 ,hence we conclude1 not only that there is a general providence of ,god over the creatures1 to continue the order of nature1 but that1 by his wonderful counsel1 they are all directed to some specific and proper end4 ,,viii4 ,those who wish to bring an odium on this doctrine1 calumniate it as the same with the opinion of the ,stoics concerning fate1 with which ,augustine also was formerly reproached4 ,though we are averse to all contentions about words1 yet we admit not the term fate2 both because it is of that novel and profane kind which ,paul teaches us to avoid1 and because they endeavour to load the truth of ,god with the odium attached to it4 ,but that dogma is falsely and maliciously charged upon us4 ,for we do not1 with the ,stoics1 imagine a necessity arising from a perpetual concatenation and intricate series of causes1 contained in nature2 but we make ,god the ,arbiter and ,governor of all things1 who1 in his own wisdom1 has1 from the remotest eternity1 decreed what he would do1 and now1 by his own power1 executes what he has decreed4 ,whence we assert1 that not only the heaven and the earth1 and inanimate creatures1 but also the deliberations and volitions of men1 are so governed by his providence1 as to be directed to the end appointed by it4 ,what then8 you will say2 does nothing happen fortuitously or contingently8 ,i answer1 that it was truly observed by ,basil the ,great1 that fortune and chance are words of the heathen1 with the signification of which the minds of the pious ought not to be occupied4 ,for if all success be the benediction of ,god1 and calamity and adversity his malediction1 there is no room left in human affairs for fortune or chance4 ,and we should attend to this declaration of ,augustine3 8,i am not pleased with myself10 says he1 8for having1 in my treatises against the ,academics1 so frequently mentioned fortune1 although ,i have not intended by that word any goddess1 but a fortuitous occurrence of external things1 either good or evil4 ,hence also such words1 the use of which no religion prohibits1 as perhaps1 perchance1 peradventure1 which1 nevertheless1 must be entirely referred to the ,divine providence4 ,and on this ,i have not been silent1 remarking that perhaps what is commonly termed fortune is regulated by a secret order1 and that what we call chance is only that1 with the reason and cause of which we are not acquainted4 ,thus1 indeed1 ,i have expressed myself2 but ,i repent of having mentioned fortune in this manner1 since ,i see that men are habituated to a very sinful custom3 when they ought to say1 #8,this was the will of ,god1' they say1 #8,this was the will of ,fortune4' 0 ,finally1 he every where maintains1 that if any thing be left to fortune1 the world revolves at random4 ,and though he elsewhere decides1 that all things are conducted partly by the free will of man1 partly by the providence of ,god1 yet he just after shows that men are subject to it and governed by it1 assuming as a principle that nothing could be more absurd1 than for any thing to happen independently of the ordination of ,god2 because it would happen at random4 ,by this reasoning he excludes also any contingence dependent on the human will2 and immediately after more expressly asserts that we ought not to inquire for any cause of the will of ,god4 ,but in what sense permission ought to be understood1 whenever it is mentioned by him1 will appear from one passage2 where he proves that the will of ,god is the supreme and first cause of all things1 because nothing happens but by his command or permission4 ,he certainly does not suppose ,god to remain an idle spectator1 determining to permit any thing2 there is an intervention of actual volition1 if ,i may be allowed the expression1 which otherwise could never be considered as a cause4 ,,ix4 ,yet1 since the dulness of our minds is very much below the sublimity of the ,divine providence1 let us endeavour to assist them by a distinction4 ,i say1 then1 that1 notwithstanding the ordination of all things by the certain purpose and direction of ,god1 yet to us they are fortuitous3 not that we suppose fortune holds any dominion over the world and mankind1 and whirls about all things at random1 for such folly ought to be far from the breast of a ,christian2 but because the order1 reason1 end1 and necessity of events are chiefly concealed in the purpose of ,god1 and not comprehended by the mind of man1 those things are in some measure fortuitous1 which must certainly happen according to the ,divine will4 ,for they present no other appearance1 whether they are considered in their own nature1 or are estimated according to our knowledge and judgment4 ,let us suppose1 for example1 that a merchant1 having entered a wood in the company of honest men1 imprudently wanders from his companions1 and1 pursuing a wrong course1 falls into the hands of robbers1 and is murdered4 ,his death was not only foreseen by ,god1 but also decreed by him4 ,for it is said1 not that he has foreseen to what limits the life of every man would extend1 but that he 8hath appointed bounds which he cannot pass407#ddf7 ,yet1 as far as our minds are capable of comprehending1 all these circumstances appear fortuitous4 ,what opinion shall a ,christian form on this case8 ,he will consider all the circumstances of such a death as in their nature fortuitous2 yet he will not doubt that the providence of ,god presided1 and directed fortune to that end4 ,the same reasoning will apply to future contingencies4 ,all future things being uncertain to us1 we hold them in suspense1 as though they might happen either one way or another4 ,yet this remains a fixed principle in our hearts1 that there will be no event which ,god has not ordained4 ,in this sense the word chance is frequently repeated in the book of ,ecclesiastes2 because1 on the first view1 men penetrate not to the first cause1 which lies deeply concealed4 ,and yet the doctrine of the ,scripture respecting the secret providence of ,god1 has never been so far obliterated from the hearts of men1 but that some sparks of it always shone in the darkness4 ,thus the ,philistine sorcerers1 though they fluctuated in uncertainty1 ascribed adverse accidents partly to ,god1 partly to fortune4 8,if the ark10 say they1 8goeth up by that way1 we shall know that ,god hath done us this great evil2 but if not1 it was a chance that happened to us407#ddg7 ,they betrayed great folly1 indeed1 after having been deceived by divination1 to have recourse to fortune2 yet at the same time1 we see them restrained1 so that they cannot dare to suppose the affliction which had befallen them was fortuitous4 ,but how ,god1 by the reins of his providence1 directs all events according to his own pleasure1 will appear by an eminent example4 ,at the very same instant of time when ,david had been overtaken in the wilderness of ,maon1 behold1 the ,philistines made an irruption into the land1 and ,saul was compelled to depart4 ,if ,god1 consulting the safety of his servant1 laid this impediment in the way of ,saul1 then1 surely1 though the ,philistines might have taken up arms suddenly1 and contrary to human expectation1 yet we will not say that this happened by chance2 but what to us seems a contingency1 faith will acknowledge to have been a secret impulse of ,god4 ,it is not always1 indeed1 that there appears a similar reason2 but it should be considered as indubitably certain1 that all the revolutions visible in the world proceed from the secret exertion of the ,divine power4 ,what ,god decrees1 must necessarily come to pass2 yet it is not by absolute or natural necessity4 ,we find a familiar example in respect to the bones of ,christ4 ,since he possessed a body like ours1 no reasonable man will deny that his bones were capable of being broken2 yet that they should be broken was impossible4 ,hence1 again1 we perceive that the distinctions of relative and absolute necessity1 as well as necessity of consequent and of consequence1 were not without reason invented in the schools2 since ,god made the bones of his ,son capable of being broken1 which1 however1 he had exempted from being actually broken1 and thus prevented1 by the necessity of his purpose1 what might naturally have come to pass4 ,chapter ,,xvii4 ,the ,proper ,application ,of ,this ,doctrine ,to ,render ,it ,useful ,to ,us4 ,as the minds of men are prone to vain subtleties1 there is the greatest danger that those who know not the right use of this doctrine will embarrass themselves with intricate perplexities4 ,it will therefore be necessary to touch in a brief manner on the end and design of the ,scripture doctrine of the ,divine ordination of all things4 ,and here let it be remarked1 in the first place1 that the providence of ,god is to be considered as well in regard to futurity1 as in reference to that which is past2 secondly1 that it governs all things in such a manner as to operate sometimes by the intervention of means1 sometimes without means1 and sometimes in opposition to all means2 lastly1 that it tends to show the care of ,god for the whole human race1 and especially his vigilance in the government of the ,church1 which he favours with more particular attention4 ,it must also be observed1 that1 although the paternal favour and beneficence of ,god1 or the severity of his justice1 is frequently conspicuous in the whole course of his providence1 yet sometimes the causes of events are concealed1 so that a suspicion intrudes itself1 that the revolutions of human affairs are conducted by the blind impetuosity of fortune2 or the flesh solicits us to murmur1 as though ,god amused himself with tossing men about like tennisballs4 ,it is true1 indeed1 if we were ready to learn with quiet and sober minds1 that the final issue sufficiently proves the counsels of ,god to be directed by the best of reasons2 that he designs either to teach his people the exercise of patience1 or to correct their corrupt affections and subdue the licentiousness of their appetites1 or to constrain them to the practice of selfdenial1 or to arouse them from their indolence2 and1 on the other hand1 to abase the proud1 to disappoint the cunning of the wicked1 and to confound their machinations4 ,yet1 however the causes may be concealed from us1 or escape our observation1 we must admit it as a certain truth1 that they are hidden with him2 and must therefore exclaim with ,david1 8,many1 ,o ,lord my ,god1 are thy wonderful works which thou hast done1 and thy thoughts which are to usward3 they cannot be reckoned up in order unto thee3 if ,i would declare and speak of them1 they are more than can be numbered407#ddh7 ,for1 though our miseries ought always to remind us of our sins1 that the punishment itself may urge us to repentance1 yet we see that ,christ ascribes more sovereignty to the secret purpose of the ,father in afflicting men1 than to require him to punish every individual according to his demerits4 ,for concerning him who was born blind1 he says1 8,neither hath this man sinned1 nor his parents2 but that the works of ,god should be made manifest in him407#ddi7 ,for here sense murmurs1 when calamity precedes the very birth1 as though it were a detraction from the ,divine clemency thus to afflict the innocent4 ,but ,christ declares that the glory of his ,father is manifested in this instance1 provided our eyes are clear to behold it4 ,but we must proceed with modesty1 cautious that we call not ,god to an account at our tribunal2 but that we entertain such reverence for his secret judgments1 as to esteem his will the most righteous cause of every thing that he does4 ,when thick clouds obscure the heavens1 and a violent tempest arises1 because a gloomy mist is before our eyes1 and thunder strikes our ears1 and terror stupefies all our faculties1 all things seem to us to be blended in confusion2 yet during the whole time the heavens remain in the same quiet serenity4 ,so it must be concluded1 that while the turbulent state of the world deprives us of our judgment1 ,god1 by the pure light of his own righteousness and wisdom1 regulates all those commotions in the most exact order1 and directs them to their proper end4 ,and certainly the madness of many in this respect is monstrous1 who dare to arraign the works of ,god1 to scrutinize his secret counsels1 and even to pass a precipitate sentence on things unknown1 with greater freedom than on the actions of mortal men4 ,for what is more preposterous than towards our equals to observe such modesty1 as rather to suspend our judgment than to incur the imputation of temerity1 but impudently to insult the mysterious judgments of ,god1 which we ought to hold in admiration and reverence8 ,,ii4 ,none1 therefore1 will attain just and profitable views of the providence of ,god1 but he who considers that he has to do with his ,maker and the ,creator of the world1 and submits himself to fear and reverence with all becoming humility4 ,hence it happens that so many worthless characters in the present day virulently oppose this doctrine1 because they will admit nothing to be lawful for ,god1 but what agrees with the dictates of their own reason4 ,they revile us with the utmost possible impudence1 because1 not content with the precepts of the law1 which comprehend the will of ,god1 we say that the world is governed also by his secret counsels2 as though1 indeed1 what we assert were only an invention of our own brain1 and the ,holy ,spirit did not every where plainly announce the same1 and repeat it in innumerable forms of expression4 ,but as they are restrained by some degree of shame from daring to discharge their blasphemies against heaven1 in order to indulge their extravagance with greater freedom1 they pretend that they are contending with us4 ,but unless they admit1 that whatever comes to pass in the world is governed by the incomprehensible counsel of ,god1 let them answer1 to what purpose is it said in the ,scripture that his 8judgments are a great deep087#dej7 ,for since ,moses proclaims1 that the will of ,god is not to be sought far off1 in the clouds or in the deep17#dea7 because it is familiarly explained in the law1 it follows that there is another secret will1 which is compared to a profound abyss2 concerning which ,paul also says1 8,o the depth of the riches both of the wisdom and knowledge of ,god2 how unsearchable are his judgments1 and his ways past finding out6 ,for who hath known the mind of the ,lord1 or who hath been his counsellor807#deb7 ,it is true1 that the law and the ,gospel contain mysteries which far transcend our capacities2 but since ,god illuminates the minds of his people with the spirit of understanding1 to apprehend these mysteries which he has condescended to reveal in his word1 there we have now no abyss1 but a way in which we may safely walk1 and a lamp for the direction of our feet1 the light of life1 and the school of certain and evident truth4 ,but his admirable method of governing the world is justly called a 8great deep10 because1 while it is concealed from our view1 it ought to be the object of our profound adoration4 ,moses has beautifully expressed both in a few words4 8,the secret things10 says he1 8belong unto the ,lord our ,god2 but those things which are revealed belong unto us and to our children407#dec7 ,we see how he enjoins us1 not only to devote our attention to meditations on the law of ,god1 but to look up with reverence to his mysterious providence4 ,this sublime doctrine is declared in the book of ,job1 for the purpose of humbling our minds4 ,for the author concludes a general view of the machine of the world1 and a magnificent dissertation on the works of ,god1 in these words3 8,lo1 these are parts of his ways2 but how little a portion is heard of him607#ded7 ,for which reason1 in another place he distinguishes between the wisdom which resides in ,god1 and the method of attaining wisdom which he has prescribed to men4 ,for1 after discoursing concerning the secrets of nature1 he says1 that wisdom is known only to ,god1 and 8is hid from the eyes of all living40 ,but a little after he subjoins1 that it is published in order to be investigated1 because it is said to men1 8,behold the fear of the ,lord1 that is wisdom407#dee7 ,to the same purpose is this observation of ,augustine3 8,because we know not all that ,god does concerning us by an excellent order we act according to the law in a good will only1 but in other respects are actuated according to it2 because his providence is an immutable law40 ,therefore1 since ,god claims a power unknown to us of governing the world1 let this be to us the law of sobriety and modesty1 to acquiesce in his supreme dominion1 to account his will the only rule of righteousness1 and most righteous cause of all things4 ,not1 indeed1 that absolute will which is the subject of the declamation of sophists1 impiously and profanely separating his justice from his power1 but that providence which governs all things1 from which originates nothing but what is right1 although the reasons of it may be concealed from us4 ,,iii4 ,those who have learned this modesty1 will neither murmur against ,god on account of past adversities1 nor charge him with the guilt of their crimes1 like ,agamemnon1 in ,homer1 who says1 8,the blame belongs not to me1 but to ,jupiter and ,fate40 ,nor will they1 as if hurried away by the ,fates1 under the influence of despair1 put an end to their own lives1 like the young man whom ,plautus introduces as saying1 8,the condition of our affairs is inconstant2 men are governed by the caprice of the ,fates2 ,i will betake myself to a precipice1 and there destroy my life and every thing at once40 ,nor will they excuse their flagitious actions by ascribing them to ,god1 after the example of another young man introduced by the same poet1 who says1 8,god was the cause3 ,i believe it was the ,divine will4 ,for had it not been so1 ,i know it would not have happened40 ,but they will rather search the ,scripture1 to learn what is pleasing to ,god1 that by the guidance of the ,spirit they may strive to attain it2 and at the same time1 being prepared to follow ,god whithersoever he calls them1 they will exhibit proofs in their conduct that nothing is more useful than a knowledge of this doctrine4 ,some profane men foolishly raise such a tumult with their absurdities1 as almost1 according to a common expression1 to confound heaven and earth together4 ,they argue in this manner3 ,if ,god has fixed the moment of our death1 we cannot avoid it2 therefore all caution against it will be but lost labour4 ,one man dares not venture himself in a way which he hears is dangerous1 lest he should be assassinated by robbers2 another sends for physicians1 and wearies himself with medicines1 to preserve his life2 another abstains from the grosser kinds of food1 lest he should injure his valetudinary constitution2 another dreads to inhabit a ruinous house2 and men in general exert all their faculties in devising and executing methods by which they may attain the object of their desires4 ,now1 either all these things are vain remedies employed to correct the will of ,god1 or life and death1 health and disease1 peace and war1 and other things which1 according to their desires or aversions1 men industriously study to obtain or to avoid1 are not determined by his certain decree4 ,moreover they conclude1 that the prayers of the faithful are not only superfluous1 but perverse1 which contain petitions that the ,lord will provide for those things which he has already decreed from eternity4 ,in short1 they supersede all deliberations respecting futurity1 as opposed to the providence of ,god1 who1 without consulting men1 has decreed whatever he pleased4 ,and what has already happened they impute to the ,divine providence in such a manner as to overlook the person1 who is known to have committed any particular act4 ,has an assassin murdered a worthy citizen8 they say he has executed the counsel of ,god4 ,has any one been guilty of theft or fornication8 because he has done what was foreseen and ordained by the ,lord1 he is the minister of his providence4 ,has a son1 neglecting all remedies1 carelessly waited the death of his father8 it was impossible for him to resist ,god1 who had decreed this event from eternity4 ,thus by these persons all crimes are denominated virtues1 because they are subservient to the ordination of ,god4 ,,iv4 ,but in reference to future things1 ,solomon easily reconciles the deliberations of men with the providence of ,god4 ,for as he ridicules the folly of those who presumptuously undertake any thing without the ,lord1 as though they were not subject to his government1 so in another place he says1 8,a man's heart deviseth his way2 but the ,lord directeth his steps207#def7 signifying that the eternal decrees of ,god form no impediment to our providing for ourselves1 and disposing all our concerns in subservience to his will4 ,the reason of this is manifest4 ,for he who has fixed the limits of our life1 has also intrusted us with the care of it2 has furnished us with means and supplies for its preservation2 has also made us provident of dangers2 and1 that they may not oppress us unawares1 has furnished us with cautions and remedies4 ,now1 it is evident what is our duty4 ,if ,god has committed to us the preservation of our life1 we should preserve it2 if he offers supplies1 we should use them2 if he forewarns us of dangers1 we should not rashly run into them2 if he furnishes remedies1 we ought not to neglect them4 ,but it will be objected1 no danger can hurt1 unless it has been ordained that it shall hurt us1 and then no remedies can avert it4 ,but what if dangers are therefore not fatal1 because ,god has assigned you remedies to repulse and overcome them8 ,examine whether your reasoning agrees with the order of the ,divine providence4 ,you conclude that it is unnecessary to guard against danger1 because1 if it be not fatal1 we shall escape it without caution2 but1 on the contrary1 the ,lord enjoins you to use caution1 because he intends it not to be fatal to you4 ,these madmen overlook what is obvious to every observer--that the arts of deliberation and caution in men proceed from the inspiration of ,god1 and that they subserve the designs of his providence in the preservation of their own lives2 as1 on the contrary1 by neglect and slothfulness1 they procure to themselves the evils which he has appointed for them4 ,for how does it happen1 that a prudent man1 consulting his own welfare1 averts from himself impending evils1 and a fool is ruined by his inconsiderate temerity1 unless folly and prudence are in both cases instruments of the ,divine dispensation8 ,therefore it has pleased ,god to conceal from us all future events1 that we may meet them as doubtful contingencies1 and not cease to oppose to them the remedies with which we are provided1 till they shall have been surmounted1 or shall have overcome all our diligence4 ,therefore ,i have before suggested1 that the providence of ,god ought not always to be contemplated abstractedly by itself1 but in connection with the means which he employs4 ,v4 ,the same persons inconsiderately and erroneously ascribe all past events to the absolute providence of ,god4 ,for since all things which come to pass are dependent upon it1 therefore1 say they1 neither thefts1 nor adulteries1 nor homicides1 are perpetrated without the intervention of the ,divine will4 ,why1 therefore1 they ask1 shall a thief be punished for having pillaged him whom it has pleased the ,lord to chastise with poverty8 ,why shall a homicide be punished for having slain him whose life the ,lord had terminated8 ,if all such characters are subservient to the ,divine will1 why shall they be punished8 ,but ,i deny that they serve the will of ,god4 ,for we cannot say1 that he who is influenced by a wicked heart1 acts in obedience to the commands of ,god1 while he is only gratifying his own malignant passions4 ,that man obeys ,god1 who1 being instructed in his will1 hastens whither ,god calls him4 ,where can we learn his will1 but in his word8 ,therefore in our actions we ought to regard the will of ,god1 which is declared in his word4 ,god only requires of us conformity to his precepts4 ,if we do any thing contrary to them1 it is not obedience1 but contumacy and transgression4 ,but it is said1 if he would not permit it1 we should not do it4 ,this ,i grant4 ,but do we perform evil actions with the design of pleasing him8 ,he gives us no such command4 ,we precipitate ourselves into them1 not considering what is his will1 but inflamed with the violence of our passions1 so that we deliberately strive to oppose him4 ,in this manner even by criminal actions we subserve his righteous ordination2 because1 in the infinite greatness of his wisdom1 he well knows how to use evil instruments for the accomplishment of good purposes4 ,now1 observe the absurdity of their reasoning3 they wish the authors of crimes to escape with impunity1 because crimes are not perpetrated but by the ordination of ,god4 ,i admit more than this2 even that thieves1 and homicides1 and other malefactors1 are instruments of ,divine providence1 whom the ,lord uses for the execution of the judgments which he has appointed4 ,but ,i deny that this ought to afford any excuse for their crimes4 ,for will they either implicate ,god in the same iniquity with themselves1 or cover their depravity with his righteousness8 ,they can do neither4 ,they are prevented from exculpating themselves1 by the reproofs of their own consciences2 and they can lay no blame upon ,god1 for they find in themselves nothing but evil1 and in him only a legitimate use of their wickedness4 ,but it is alleged that he operates by their means4 ,and whence1 ,i ask1 proceeds the fetid smell of a carcass1 which has been putrefied and disclosed by the heat of the sun8 ,it is visible to all that it is excited by the solar rays2 yet no person on this account attributes to those rays an offensive smell4 ,so1 when the matter and guilt of evil resides in a bad man1 why should ,god be supposed to contract any defilement1 if he uses his service according to his own pleasure8 ,let us dismiss this petulance1 therefore1 which may rail against the justice of ,god from a distance1 but can never reach that ,divine attribute4 ,,vi4 ,but these cavils1 or rather extravagancies of frenzy1 will easily be dispelled by the pious and holy contemplation of providence1 which the rule of piety dictates to us1 so that we may derive from it the greatest pleasure and advantage4 ,the mind of a ,christian1 therefore1 when it is certainly persuaded that all things happen by the ordination of ,god1 and that there is nothing fortuitously contingent1 will always direct its views to him as the supreme cause of all things1 and will also consider inferior causes in their proper order4 ,he will not doubt that the particular providence of ,god is watchful for his preservation1 never permitting any event which it will not overrule for his advantage and safety4 ,but1 since he is concerned in the first place with men1 and in the next place with the other creatures1 he will assure himself1 as to both1 that the providence of ,god reigns over all4 ,with respect to men1 whether good or evil1 he will acknowledge that their deliberations1 wills1 endeavours1 and powers1 are under his control1 so that it is at his option to direct them whithersoever he pleases1 and to restrain them as often as he pleases4 ,the vigilance of the particular providence of ,god for the safety of the faithful is attested by numerous and very remarkable promises3 8,cast thy burden upon the ,lord1 and he shall sustain thee3 he shall never suffer the righteous to be moved47#deg7 ,he that dwelleth in the secret place of the ,most ,high shall abide under the shadow of the ,almighty47#deh7 ,he that toucheth you1 toucheth the apple of his eye4 ,we have a strong city3 salvation will ,god appoint for walls and bulwarks47#dei7 ,though a woman forget her sucking child1 yet will ,i not forget thee407#dfj7 ,moreover1 this is the principal scope of the ,biblical histories1 to teach us that the ,lord so sedulously defends the ways of the saints1 that they may not even 8dash their foot against a stone407#dfa7 ,therefore1 as we have a little before justly exploded the opinion of those who hold a universal providence of ,god1 which descends not to the care of every creature in particular1 so it is principally necessary and useful to contemplate this special care towards ourselves4 ,for this reason1 ,christ1 after having asserted that not the meanest sparrow falls to the ground without the will of the ,father17#dfb7 immediately makes the following application--that the more we exceed the value of sparrows1 the greater care we should consider ,god as exercising over us2 and he carries this to such an extent1 that we may be confident that the hairs of our head are numbered4 ,what more can we desire for ourselves1 if not a single hair can fall from our head1 but according to his will8 ,i speak not exclusively of the human race2 but since ,god has chosen the ,church for his habitation1 there is no doubt but he particularly displays his paternal care in the government of it4 ,,vii4 ,the servant of ,god1 encouraged by these promises and examples1 will add the testimonies1 which inform us that all men are subject to his power1 either to conciliate their minds in our favour1 or to restrain their malice from being injurious4 ,for it is the ,lord who gives us favour1 not only with our friends1 but also in the eyes of the ,egyptians27#dfc7 and he knows how to subdue1 by various methods1 the fury of our enemies4 ,sometimes he deprives them of understanding1 so that they can form no sober or prudent plans2 as he sent ,satan to fill the mouths of all the prophets with falsehood1 in order to deceive ,ahab37#dfd7 he infatuated ,rehoboam by the counsel of the young men1 that through his own folly he might be spoiled of his kingdom47#dfe7 ,sometimes1 when he grants them understanding1 he so terrifies and dispirits them1 that they can neither determine nor undertake what they have conceived4 ,sometimes1 also1 when he has permitted them to attempt what their rage and passion prompted1 he opportunely breaks their impetuosity1 not suffering them to proceed to the accomplishment of their designs4 ,thus he prematurely defeated the counsel of ,ahithophel1 which would have been fatal to ,david47#dff7 ,thus1 also1 he takes care to govern all creatures for the benefit and safety of his people1 even the devil himself1 who1 we see1 dared not to attempt any thing against ,job1 without his permission and command47#dfg7 ,the necessary consequences of this knowledge are1 gratitude in prosperity1 patience in adversity1 and a wonderful security respecting the future4 ,every prosperous and pleasing event1 therefore1 the pious man will ascribe entirely to ,god1 whether his beneficence be received through the ministry of men1 or by the assistance of inanimate creatures4 ,for this will be the reflection of his mind3 8,it is certainly the ,lord that has inclined their hearts to favour me1 that has united them to me to be the instruments of his benignity towards me40 ,in an abundance of the fruits of the earth1 he will consider1 that it is the ,lord who regards the heaven1 that the heaven may regard the earth1 that the earth1 also1 may regard its own productions3 in other things he will not doubt that it is the ,divine benediction alone which is the cause of all prosperity2 nor will he bear to be ungrateful after so many admonitions4 ,,viii4 ,if any adversity befall him1 in this case1 also1 he will immediately lift up his heart to ,god1 whose hand is most capable of impressing us with patience and placid moderation of mind4 ,if ,joseph had dwelt on a review of the perfidy of his brethren1 he never could have recovered his fraternal affection for them4 ,but as he turned his mind to the ,lord1 he forgot their injuries1 and was so inclined to mildness and clemency1 as even voluntarily to administer consolation to them1 saying1 8,it was not you that sent me hither1 but ,god did send me before you to save your lives4 ,ye thought evil against me2 but ,god meant it unto good407#dfh7 ,if ,job had regarded the ,chaldeans1 by whom he was molested1 he had been inflamed to revenge2 but recognizing the event at the same time as the work of the ,lord1 he consoled himself with this very beautiful observation3 8,the ,lord gave1 and the ,lord hath taken away2 blessed be the name of the ,lord407#dfi7 ,thus ,david1 when assailed by ,shimei with reproachful language and with stones1 if he had confined his views to man1 would have animated his soldiers to retaliate the injury2 but understanding that it was not done without the instigation of the ,lord1 he rather appeases them3 8,let him curse10 says he1 8because the ,lord hath said unto him1 ,curse ,david407#dgj7 ,in another place he imposes the same restraint on the intemperance of his grief3 8,i was dumb10 says he1 8,i opened not my mouth2 because thou didst it407#dga7 ,if there be no more efficacious remedy for anger and impatience1 surely that man has made no small proficiency1 who has learned in this case to meditate on the ,divine providence1 that he may be able at all times to recall his mind to this consideration3 8,it is the will of the ,lord1 therefore it must be endured2 not only because resistance is unlawful and vain1 but because he wills nothing but what is both just and expedient40 ,the conclusion of the whole is this--that1 when we suffer injuries from men1 forgetting their malice1 which would only exasperate our grief and instigate our minds to revenge1 we should remember to ascend to ,god1 and learn to account it a certain truth1 that whatever our enemies have criminally committed against us1 has been permitted and directed by his righteous dispensation4 ,to restrain us from retaliating injuries1 ,paul prudently admonishes us that our contention is not with flesh and blood1 but with a spiritual enemy1 the devil17#dgb7 in order that we may prepare ourselves for the contest4 ,but this admonition is the most useful in appeasing all the sallies of resentment1 that ,god arms for the conflict both the devil and all wicked men1 and sits himself as the arbiter of the combat1 to exercise our patience4 ,but if the calamities and miseries which oppress us happen without the interposition of men1 let us recollect the doctrine of the law1 that every prosperous event proceeds from the benediction of ,god1 but that all adverse ones are his maledictions27#dgc7 and let us tremble at that awful denunciation1 8,if ye will walk contrary unto me1 then will ,i also walk contrary unto you207#dgd7 language which reproves our stupidity1 while1 according to the common apprehensions of the flesh1 esteeming every event1 both prosperous and adverse1 to be fortuitous1 we are neither animated to the worship of ,god by his benefits1 nor stimulated to repentance by his corrections4 ,this is the reason of the sharp expostulations of ,jeremiah and of ,amos17#dge7 because the ,jews supposed that both good and evil events came to pass without any appointment of ,god4 ,to the same purpose is this passage of ,isaiah3 8,i form the light1 and create darkness3 ,i make peace1 and create evil3 ,i the ,lord do all these things407#dgf7 ,,ix4 ,yet at the same time a pious man will not overlook inferior causes4 ,nor1 because he accounts those from whom he has received any benefit1 the ministers of the ,divine goodness1 will he therefore pass them by unnoticed1 as though they deserved no thanks for their kindness2 but will feel1 and readily acknowledge1 his obligation to them1 and study to return it as ability and opportunity may permit4 ,finally1 he will reverence and praise ,god as the principal ,author of benefits received1 but will honour men as his ministers2 and will understand1 what1 indeed1 is the fact1 that the will of ,god has laid him under obligations to those persons by whose means the ,lord has been pleased to communicate his benefits4 ,if he suffer any loss either through negligence or through imprudence1 he will conclude that it happened according to the ,divine will1 but will also impute the blame of it to himself4 ,if any one be removed by disease1 whom1 while it was his duty to take care of him1 he has treated with neglect1--though he cannot be ignorant that that person had reached those limits which it was impossible for him to pass1 yet he will not make this a plea to extenuate his guilt2 but1 because he has not faithfully performed his duty towards him1 will consider him as having perished through his criminal negligence4 ,much less1 when fraud and preconceived malice appear in the perpetration either of murder or of theft1 will he excuse those enormities under the pretext of the ,divine providence3 in the same crime he will distinctly contemplate the righteousness of ,god and the iniquity of man1 as they respectively discover themselves4 ,but it is principally in regard to things future that he will direct his attention to inferior causes of this kind4 ,for he will rank it among the blessings of the ,lord1 not to be destitute of human aids which he may use for his own safety2 he will neither be remiss1 therefore1 in taking the advice1 nor negligent in imploring the help1 of those whom he perceives to be capable of affording him assistance2 but1 considering all the creatures1 that can in any respect be serviceable to him1 as so many gifts from the ,lord1 he will use them as the legitimate instruments of the ,divine providence4 ,and as he is uncertain respecting the issue of his undertakings1 except that he knows that the ,lord will in all things provide for his good1 he studiously aims at what1 according to the best judgment he can form1 will be for his advantage4 ,nor1 in conducting his deliberations1 will he be carried away by his own opinion1 but will recommend and resign himself to the wisdom of ,god1 that he may be directed by its guidance to the right end4 ,but he will not place his confidence in external helps to such a degree as1 if possessed of them1 securely to rely on them1 or1 if destitute of them1 to tremble with despair4 ,for his mind will always be fixed solely on the ,divine providence1 nor will he suffer himself to be seduced from a steady contemplation of it1 by any consideration of present things4 ,thus ,joab1 though he acknowledges the event of battle to depend on the will and the power of ,god1 yet surrenders not himself to inactivity1 but sedulously executes all the duties of his office1 and leaves the event to the ,divine decision4 8,let us play the men10 says he1 8for our people1 and for the cities of our ,god2 and the ,lord do that which seemeth him good407#dgg7 ,this knowledge will divest us of temerity and false confidence1 and excite us to continual invocations of ,god2 it will also support our minds with a good hope1 that without hesitation we may securely and magnanimously despise all the dangers which surround us4 ,x4 ,herein is discovered the inestimable felicity of the pious mind4 ,human life is beset by innumerable evils1 and threatened with a thousand deaths4 ,not to go beyond ourselves1--since our body is the receptacle of a thousand diseases1 and even contains and fosters the causes of diseases1 a man must unavoidably carry about with him destruction in unnumbered forms1 and protract a life which is1 as it were1 involved in death4 ,for what else can you say of it1 when neither cold nor heat in any considerable degree can be endured without danger8 ,now1 whithersoever you turn1 all the objects around you are not only unworthy of your confidence1 but almost openly menace you1 and seem to threaten immediate death4 ,embark in a ship2 there is but a single step between you and death4 ,mount a horse2 the slipping of one foot endangers your life4 ,walk through the streets of a city2 you are liable to as many dangers as there are tiles on the roofs4 ,if there be a sharp weapon in your hand1 or that of your friend1 the mischief is manifest4 ,all the ferocious animals you see are armed for your destruction4 ,if you endeavour to shut yourself in a garden surrounded with a good fence1 and exhibiting nothing but what is delightful1 even there sometimes lurks a serpent4 ,your house1 perpetually liable to fire1 menaces you by day with poverty1 and by night with falling on your head4 ,your land1 exposed to hail1 frost1 drought1 and various tempests1 threatens you with sterility1 and with its attendant1 famine4 ,i omit poison1 treachery1 robbery1 and open violence1 which partly beset us at home1 and partly pursue us abroad4 ,amidst these difficulties1 must not man be most miserable1 who is half dead while he lives1 and is dispirited and alarmed as though he had a sword perpetually applied to his neck8 ,you will say that these things happen seldom1 or certainly not always1 nor to every man1 but never all at once4 ,i grant it2 but as we are admonished by the examples of others1 that it is possible for them to happen also to us1 and that we have no more claim to exemption from them than others1 we must unavoidably dread them as events that we may expect4 ,what can you imagine more calamitous than such a dread8 ,besides1 it is an insult to ,god to say that he has exposed man1 the noblest of his creatures1 to the blindness and temerity of fortune4 ,but here ,i intend to speak only of the misery which man must feel1 if he be subject to the dominion of fortune4 ,,xi4 ,on the contrary1 when this light of ,divine providence has once shined on a pious man1 he is relieved and delivered not only from the extreme anxiety and dread with which he was previously oppressed1 but also from all care4 ,for1 as he justly dreads fortune1 so he ventures securely to commit himself to ,god4 ,this1 ,i say1 is his consolation1 to apprehend that his heavenly ,father restrains all things by his power1 governs all things by his will1 and regulates all things by his wisdom1 in such a manner1 that nothing can happen but by his appointment2 moreover1 that ,god has taken him under his protection1 and committed him to the care of angels1 so that he can sustain no injury from water1 or fire1 or sword1 any further than the ,divine ,governor may be pleased to permit4 ,for thus sings the ,psalmist3 8,surely he shall deliver thee from the snare of the fowler1 and from the noisome pestilence4 ,he shall cover thee with his feathers1 and under his wings shalt thou trust3 his truth shall be thy shield and buckler4 ,thou shalt not be afraid for the terror by night2 nor for the arrow that flieth by day2 nor for the pestilence that walketh in darkness2 nor for the destruction that wasteth at noonday407#dgh7 ,hence also proceeds that confidence of glorying in the saints3 8,the ,lord is on my side2 ,i will not fear what man can do unto me4 ,the ,lord is the strength of my life2 of whom shall ,i be afraid8 ,though a host should encamp against me--though ,i walk through the valley of the shadow of death1 ,i will fear no evil407#dgi7 ,how is it that their security remains unshaken1 while the world appears to be revolving at random1 but because they know that the ,lord is universally operative1 and confide in his operations as beneficial to them8 ,now1 when their safety is attacked1 either by the devil or by wicked men1 if they were not supported by the recollection and contemplation of providence1 they must necessarily and immediately faint4 ,but when they recollect1 that the devil and the whole army of the wicked are in every respect so restrained by the ,divine power1 that they can neither conceive of any hostility against us1 nor1 after having conceived it1 form a plan for its accomplishment1 nor even move a finger towards the execution of such plan1 any further than he has permitted1 and even commanded them2 and that they are not only bound by his chains1 but also compelled to do him service1--they have an abundant source of consolation4 ,for as it belongs to the ,lord to arm their fury1 and to direct it to whatever objects he pleases1 so it also belongs to him to fix its limits1 that they may not enjoy an unbounded triumph according to their own wills4 ,established in this persuasion1 ,paul determined his journey in one place by the permission of ,god1 which in another he had declared was prevented by ,satan47#dhj7 ,if he had only said that ,satan was the obstacle1 he would have appeared to attribute too much power to him1 as though he were able to subvert the purposes of ,god2 but when he states ,god to be the arbiter1 on whose permission all journeys depend1 he at the same time shows1 that ,satan1 with all his machinations1 can effect nothing but by his permission4 ,for the same reason1 ,david1 on account of the various and constant vicissitudes of life1 betakes himself to this asylum3 8,my times are in thy hand407#dha7 ,he might have mentioned either the course of life1 or time1 in the singular number2 but by the word times he intended to express1 that1 however unstable the condition of men may be1 all the vicissitudes which take place are under the government of ,god4 ,for which reason ,rezin and the king of ,israel1 when1 after the junction of their forces for the destruction of ,judah1 they resembled firebrands kindled to consume and ruin the land1 are called by the ,prophet 8smoking firebrands107#dhb7 which can do nothing but emit a little smoke4 ,thus ,pharaoh1 when his riches1 his strength1 and the multitude of his forces1 rendered him formidable to all1 is himself compared to a seamonster1 and his forces to fishes47#dhc7 ,therefore ,god denounces that he will take both the captain and his army with his hook1 and draw them whither he pleases4 ,finally1 to dwell no longer on this part of the subject1 you will easily perceive1 on examination1 that ignorance of providence is the greatest of miseries1 but that the knowledge of it is attended with the highest felicity4 ,,xii4 ,on the doctrine of ,divine providence1 as far as it may conduce to the solid instruction and consolation of the faithful1 7for to satisfy a vain curiosity is neither possible nor desirable17 enough would now have been said1 were it not for a difficulty arising from a few passages1 which apparently imply1 in opposition to what has been stated1 that the counsel of ,god is not firm and stable1 but liable to change according to the situation of sublunary affairs4 ,in the first place1 there are several instances in which repentance is attributed to ,god2 as1 that he repented of having created man17#dhd7 and of having exalted ,saul to the kingdom27#dhe7 and that he will repent of the evil which he had determined to inflict on his people1 as soon as he shall have perceived their conversion47#dhf7 ,in the next place1 we read of the abrogation of some of his decrees4 ,by ,jonah he declared to the ,ninevites17#dhg7 that1 after the lapse of forty days1 ,nineveh should be destroyed2 but their penitence afterwards obtained from him a more merciful sentence4 ,by the mouth of ,isaiah he denounced death to ,hezekiah27#dhh7 which the prayers and tears of that monarch moved him to defer47#dhi7 ,hence many persons argue1 that ,god has not fixed the affairs of men by an eternal decree2 but that every year1 day1 and hour1 he decrees one thing or another1 according to the respective merits of each individual1 or to his own ideas of equity and justice4 ,with regard to repentance1 we must not admit that it can happen to ,god1 any more than ignorance1 or error1 or impotence4 ,for if no man knowingly and willingly lays himself under the necessity of repentance1 we cannot attribute repentance to ,god1 without saying either that he is ignorant of the future1 or that he cannot avoid it1 or that he precipitately and inconsiderately adopts a resolution1 of which he immediately repents4 ,but that is so far from the meaning of the ,holy ,spirit1 that in the very mention of repentance1 he denies that it can belong to ,god1 because 8he is not a man1 that he should repent407#dij7 ,and it must be remarked1 that both these points are so connected in the same chapter1 that a comparison fully reconciles the apparent inconsistency4 ,where it is said that ,god repented of having created ,saul king1 the change declared to have taken place is figurative4 ,it is almost immediately added1 that 8,the strength of ,israel will not lie nor repent2 for he is not a man1 that he should repent207#dia7 in which1 without any figure1 his immutability is plainly asserted4 ,it is certain1 therefore1 that the ordination of ,god in the administration of human affairs1 is perpetual1 and superior to all repentance4 ,and to place his constancy beyond all doubt1 even his adversaries have been constrained to attest it4 ,for ,balaam1 notwithstanding his reluctance1 was obliged to break out into the following exclamation3 8,god is not a man1 that he should lie2 neither the son of man1 that he should repent3 hath he said1 and shall he not do it8 or hath he spoken1 and shall he not make it good807#dib7 ,,xiii4 ,how1 then1 it will be inquired1 is the term repentance to be understood1 when attributed to ,god8 ,i reply1 in the same manner as all the other forms of expression1 which describe ,god to us after the manner of men4 ,for1 since our infirmity cannot reach his sublimity1 the description of him which is given to us1 in order that we may understand it1 must be lowered to the level of our capacity4 ,his method of lowering it1 is to represent himself to us1 not as he is in himself1 but according to our perception of him4 ,though he is free from all perturbation of mind1 he declares that he is angry with sinners47#dic7 ,as1 therefore1 when we hear that ,god is angry1 we ought not to imagine any commotion in him1 but rather to consider this expression as borrowed from our perception1 because ,god carries the appearance of one who is very angry1 whenever he executes judgment1--so neither by the term repentance ought we to understand any thing but a change of actions2 because men are accustomed to express their dissatisfaction with themselves by changing their actions4 ,since every change among men1 therefore1 is a correction of that which displeases them1 and correction proceeds from repentance1 therefore the term repentance is used to signify that ,god makes a change in his works4 ,yet1 at the same time1 there is no alteration in his counsel or his will1 nor any change in his affections2 but how sudden soever the variation may appear to the eyes of men1 he perpetually and regularly prosecutes what he has foreseen1 approved1 and decreed from eternity4 ,,xiv4 ,nor does the ,sacred ,history1 when it records the remission of the destruction which had just been denounced against the ,ninevites1 and the prolongation of the life of ,hezekiah after he had been threatened with death1 prove that there was any abrogation of the ,divine decrees4 ,persons who thus understand it1 are deceived in their ideas of the threatenings2 which1 though expressed in the form of simple declarations1 yet1 as the event shows1 contain in them a tacit condition4 ,for why did ,god send ,jonah to the ,ninevites1 to predict the ruin of their city8 ,why did he1 by the mouth of ,isaiah1 warn ,hezekiah of death8 ,he could have destroyed both them and him1 without previously announcing their end4 ,he had some other object in view1 therefore1 than to forewarn them of their death1 and to give them a distant prospect of its approach4 ,and that was not to destroy them1 but to reform them1 that they might not be destroyed4 ,therefore the prediction of ,jonah1 that after forty days ,nineveh should fall1 was uttered to prevent its fall4 ,hezekiah was deprived of the hope of a longer life1 in order that he might obtain a prolongation of it in answer to his prayers4 ,now1 who does not see1 that the ,lord1 by such denunciations as these1 intended to arouse to repentance the persons whom he thus alarmed1 that they might escape the judgment which their sins had deserved8 ,if this be admitted1 the nature of the circumstances leads to the conclusion1 that we must understand a tacit condition implied in the simple denunciation4 ,this is also confirmed by similar examples4 ,the ,lord1 reprehending king ,abimelech for having deprived ,abraham of his wife1 uses these words3--8,behold1 thou art but a dead man1 for the woman which thou hast taken2 for she is a man's wife40 ,but after ,abimelech has excused himself1 the ,lord speaks in this manner3 8,restore the man his wife2 for he is a prophet1 and he shall pray for thee1 and thou shalt live2 and if thou restore her not1 know thou that thou shalt surely die1 thou1 and all that are thine407#did7 ,you see how1 by the first declaration1 ,god terrifies his mind1 to dispose him to make satisfaction2 but in the next1 he makes an explicit declaration of his will4 ,since other passages are to be explained in a similar manner1 you must not infer that there is any abrogation of a prior purpose of the ,lord1 because he may have annulled some former declarations4 ,for ,god rather prepares the way for his eternal ordination1 when1 by a denunciation of punishment1 he calls to repentance those whom he designs to spare1 than makes any variation in his will1 or even in his declarations1 except that he does not syllabically express what1 nevertheless1 is easily understood4 ,for that assertion of ,isaiah must remain true3 8,the ,lord of hosts hath purposed1 and who shall disannul it8 and his hand is stretched out1 and who shall turn it back807#die7 ,chapter ,,xviii4 ,god ,uses ,the ,agency ,of ,the ,impious1 ,and ,inclines ,their ,minds ,to ,execute ,his ,judgments1 ,yet ,without ,the ,least ,stain ,of ,his ,perfect ,purity4 ,a question of greater difficulty arises from other passages1 where ,god is said to incline or draw1 according to his own pleasure1 ,satan himself and all the reprobate4 ,for the carnal understanding scarcely comprehends how he1 acting by their means1 contracts no defilement from their criminality1 and1 even in operations common to himself and them1 is free from every fault1 and yet righteously condemns those whose ministry he uses4 ,hence was invented the distinction between doing and permitting2 because to many persons this has appeared an inexplicable difficulty1 that ,satan and all the impious are subject to the power and government of ,god1 so that he directs their malice to whatever end he pleases1 and uses their crimes for the execution of his judgments4 ,the modesty of those who are alarmed at the appearance of absurdity1 might perhaps be excusable1 if they did not attempt to vindicate the ,divine justice from all accusation by a pretence utterly destitute of any foundation in truth4 ,they consider it absurd that a man should be blinded by the will and command of ,god1 and afterwards be punished for his blindness4 ,they therefore evade the difficulty1 by alleging that it happens only by the permission1 and not by the will of ,god2 but ,god himself1 by the most unequivocal declarations1 rejects this subterfuge4 ,that men1 however1 can effect nothing but by the secret will of ,god1 and can deliberate on nothing but what he has previously decreed1 and determines by his secret direction1 is proved by express and innumerable testimonies4 ,what we have before cited from the ,psalmist1 that 8,god hath done whatsoever he hath pleased107#dif7 undoubtedly pertains to all the actions of men4 ,if ,god be the certain arbiter of war and peace1 as is there affirmed1 and that without any exception1 who will venture to assert1 that he remains ignorant and unconcerned respecting men1 while they are actuated by the blind influence of chance8 ,but this subject will be better elucidated by particular examples4 ,from the first chapter of ,job we know that ,satan presents himself before ,god to receive his commands1 as well as the angels1 who yield a spontaneous obedience4 ,it is1 indeed1 in a different manner1 and for a different end2 yet he cannot attempt any thing but by the ,divine will4 ,although he seems to obtain only a bare permission to afflict that holy man1 yet1 since this sentence is true1 8,the ,lord gave1 and the ,lord hath taken away107#dig7 we conclude that ,god was the author of that trial1 of which ,satan and mischievous robbers and assassins were the immediate agents4 ,satan endeavours to drive him by desperation into madness4 ,the ,sabeans1 in a predatory incursion1 cruelly and wickedly seize upon property not their own4 ,job acknowledges that he was stripped of all his wealth1 and reduced to poverty1 because such was the will of ,god4 ,therefore1 whatever is attempted by men1 or by ,satan himself1 ,god still holds the helm1 to direct all their attempts to the execution of his judgments4 ,god intends the deception of that perfidious king ,ahab2 the devil offers his service for that purpose2 he is sent with a positive commission to be a lying spirit in the mouth of all the prophets47#dih7 ,if the blinding and infatuation of ,ahab be a ,divine judgment1 the pretence of bare permission disappears4 ,for it would be ridiculous for a judge merely to permit1 without decreeing what should be done1 and commanding his officers to execute it4 ,the ,jews designed to destroy ,christ2 ,pilate and his soldiers complied with their outrageous violence2 yet the disciples1 in a solemn prayer1 confess that all the impious did nothing but what 8the hand and the counsel of ,god determined before to be done207#dii7 agreeably to what ,peter had already preached1 that he was 8delivered by the determinate counsel and foreknowledge of ,god10 that he might be 8crucified and slain407#ejj7 ,as though he had said that ,god1 who saw every thing from the beginning1 with a clear knowledge and determined will1 appointed what the ,jews executed2 as he mentions in another place3 8,those things which ,god before had showed by the mouth of all his prophets1 that ,christ should suffer1 he hath so fulfilled407#eja7 ,absalom1 defiling his father's bed with incest1 perpetrated a detestable crime2 yet ,god pronounces that this was his work2 for his words are1 8,thou didst it secretly2 but ,i will do this thing before all ,israel1 and before the sun407#ejb7 ,whatever cruelty the ,chaldeans exercised in ,judea1 ,jeremiah pronounces to be the work of ,god27#ejc7 for which reason ,nebuchadnezzar is called the servant of ,god4 ,god frequently proclaims1 that the impious are excited to war by his hissing1 by the sound of his trumpet1 by his influence1 and by his command3 he calls the ,assyrian the rod of his anger1 and the staff which he moves with his hand4 ,the destruction of the holy city and the ruin of the temple he calls his own work47#ejd7 ,david1 not murmuring against ,god1 but acknowledging him to be a righteous ,judge1 confesses the maledictions of ,shimei to proceed from his command4 8,the ,lord10 says he1 8hath said unto him1 ,curse407#eje7 ,it often occurs in the ,sacred ,history1 that whatever comes to pass proceeds from the ,lord2 as the defection of the ten tribes17#ejf7 the death of the sons of ,eli17#ejg7 and many events of a similar kind4 ,those who are but moderately acquainted with the ,scriptures will perceive that1 for the sake of brevity1 out of a great number of testimonies1 ,i have produced only a few2 which1 nevertheless1 abundantly evince how nugatory and insipid it is1 instead of the providence of ,god1 to substitute a bare permission2 as though ,god were sitting in a watchtower1 expecting fortuitous events1 and so his decisions were dependent on the will of men4 ,,ii4 ,with respect to his secret influences1 the declaration of ,solomon concerning the heart of a king1 that it is inclined hither or thither according to the ,divine will17#ejh7 certainly extends to the whole human race1 and is as much as though he had said1 that whatever conceptions we form in our minds1 they are directed by the secret inspiration of ,god4 ,and certainly1 if he did not operate internally on the human mind1 there would be no propriety in asserting1 that he causes 8the wisdom of the wise to perish1 and the understanding of the prudent to be hid2 that he poureth contempt upon princes1 and causeth them to wander in the wilderness1 where there is no way407#eji7 ,and to this alludes1 what we frequently read1 that men are timorous1 as their hearts are possessed with his fear47#eaj7 ,thus ,david departed from the camp of ,saul1 without the knowledge of any one2 8because a deep sleep from the ,lord was fallen upon them all407#eaa7 ,but nothing can be desired more explicit than his frequent declarations1 that he blinds the minds of men1 strikes them with giddiness1 inebriates them with the spirit of slumber1 fills them with infatuation1 and hardens their hearts47#eab7 ,these passages also many persons refer to permission1 as though1 in abandoning the reprobate1 ,god permitted them to be blinded by ,satan4 ,but that solution is too frivolous1 since the ,holy ,spirit expressly declares that their blindness and infatuation are inflicted by the righteous judgment of ,god4 ,he is said to have caused the obduracy of ,pharaoh's heart1 and also to have aggravated and confirmed it4 ,some elude the force of these expressions with a foolish cavil--that1 since ,pharaoh himself is elsewhere said to have hardened his own heart1 his own will is stated as the cause of his obduracy2 as though these two things were at all incompatible with each other1 that man should be actuated by ,god1 and yet at the same time be active himself4 ,but ,i retort on them their own objection2 for if hardening denotes a bare permission1 ,pharaoh cannot properly be charged with being the cause of his own obstinacy4 ,now1 how weak and insipid would be such an interpretation1 as though ,pharaoh only permitted himself to be hardened6 ,besides1 the ,scripture cuts off all occasion for such cavils4 ,god says1 8,i will harden his heart407#eac7 ,so1 also1 ,moses says1 concerning the inhabitants of ,canaan1 that they marched forth to battle1 because the ,lord had hardened their hearts27#ead7 which is likewise repeated by another ,prophet--8,he turned their hearts to hate his people407#eae7 ,thus1 also1 in ,isaiah1 he declares he will 8send the ,assyrian against a hypocritical nation1 and will give him a charge to take the spoil1 and to take the prey207#eaf7 not that he meant to teach impious and refractory men a voluntary obedience1 but because he would incline them to execute his judgments1 just as if they had his commands engraven on their minds4 ,hence it appears that they were impelled by the positive appointment of ,god4 ,i grant1 indeed1 that ,god often actuates the reprobate by the interposition of ,satan2 but in such a manner that ,satan himself acts his part by the ,divine impulse1 and proceeds to the extent of the ,divine appointment4 ,saul was disturbed by an evil spirit2 but it is said to be 8from the ,lord207#eag7 to teach us that ,saul's madness proceeded from the righteous vengeance of ,god4 ,satan is also said to blind 8the minds of them which believe not207#eah7 but the strength of the delusion proceeds from ,god himself1 8that they should believe a lie1 who believe not the truth407#eai7 ,according to one view of the subject1 it is said1 8,if the prophet be deceived when he hath spoken a thing1 ,i the ,lord have deceived that prophet407#ebj7 ,but1 according to another1 ,god is said himself to 8give men over to a reprobate mind107#eba7 and to the vilest lusts2 because he is the principal author of his own righteous vengeance1 and ,satan is only the dispenser of it4 ,but as we must discuss this subject again in the second book1 where we shall treat of the freedom or slavery of the human will1 ,i think ,i have now said1 in a brief manner1 as much as the occasion required4 ,the whole may be summed up thus2 that1 as the will of ,god is said to be the cause of all things1 his providence is established as the governor in all the counsels and works of men1 so that it not only exerts its power in the elect1 who are influenced by the ,holy ,spirit1 but also compels the compliance of the reprobate4 ,,iii4 ,but1 as ,i have hitherto only recited such things as are delivered without any obscurity or ambiguity in the ,scriptures1 let persons who hesitate not to brand with ignominy those oracles of heaven1 beware what kind of opposition they make4 ,for1 if they pretend ignorance1 with a desire to be commended for their modesty1 what greater instance of pride can be conceived1 than to oppose one little word to the authority of ,god6 as1 8,it appears otherwise to me10 or1 8,i would rather not meddle with this subject40 ,but if they openly censure1 what will they gain by their puny attempts against heaven8 ,their petulance1 indeed1 is no novelty2 for in all ages there have been impious and profane men1 who have virulently opposed this doctrine4 ,but they shall feel the truth of what the ,spirit long ago declared by the mouth of ,david1 that ,god 8is clear when he judgeth407#ebb7 ,david obliquely hints at the madness of men who display such excessive presumption amidst their insignificance1 as not only to dispute against ,god1 but to arrogate to themselves the power of condemning him4 ,in the mean time1 he briefly suggests1 that ,god is unaffected by all the blasphemies which they discharge against heaven1 but that he dissipates the mists of calumny1 and illustriously displays his righteousness2 our faith1 also1 being founded on the ,divine word17#ebc7 and therefore1 superior to all the world1 from its exaltation looks down with contempt upon those mists4 ,for their first objection1 that1 if nothing happens but by the will of ,god1 he has in him two contrary wills1 because he decrees in his secret counsel what he has publicly prohibited in his law1 is easily refuted4 ,but before ,i reply1 ,i wish the reader again to be apprized1 that this cavil is directed1 not against me1 but against the ,holy ,spirit1 who dictated to the pious ,job this confession1 that what had befallen him had happened according to the ,divine will3 when he had been plundered by banditti1 he acknowledged in their injuries the righteous scourge of ,god47#ebd7 ,what says the ,scripture in another case8 8,they10 the sons of ,eli1 8hearkened not unto the voice of their father1 because the ,lord would slay them407#ebe7 ,the ,psalmist also exclaims1 that 8,god10 who 8is in the heavens1 hath done whatsoever he hath pleased407#ebf7 ,and now ,i have sufficiently proved1 that ,god is called the author of all those things1 which1 according to the system of these censors1 happen only by his uninfluential permission4 ,he declares that he creates light and darkness1 that he forms good and evil17#ebg7 and that no evil occurs1 which he has not performed4 ,let them say1 then1 whether he exercises his judgments voluntarily or involuntarily4 ,but as ,moses suggests1 that he who is killed by the fortuitous fall of an axe1 is delivered by ,god to the stroke17#ebh7 so in the ,acts1 the whole church asserts that ,herod and ,pilate conspired to do what the hand and the counsel of ,god had predetermined47#ebi7 ,and indeed1 unless the crucifixion of ,christ was according to the will of ,god1 what becomes of our redemption8 ,yet the will of ,god is neither repugnant to itself1 nor subject to change1 nor chargeable with pretending to dislike what it approves2 but whilst in him it is uniform and simple1 it wears to us the appearance of variety2 because the weakness of our understanding comprehends not how the same thing may be in different respects both agreeable to his will1 and contrary to it4 ,paul1 after having said that the vocation of the ,gentiles was a hidden mystery1 adds1 that it contained a manifestation of the manifold wisdom of ,god47#ecj7 ,now1 because1 through the dulness of our capacity1 the ,divine wisdom appears to us manifold1 7or multiform1 as it has been translated by an ancient interpreter17 shall we therefore dream of any vanity in ,god himself1 as though his counsels were mutable1 or his thoughts contradictory to each other8 ,rather1 while we comprehend not how ,god intends that to be done1 the doing of which he forbids1 let us remember our imbecility1 and at the same time consider1 that the light which he inhabits1 is justly called inaccessible17#eca7 because it is overspread with impenetrable darkness4 ,therefore all pious and modest men will easily acquiesce in this opinion of ,augustine3 8,that a man may sometimes choose1 with a good intention1 that which is not agreeable to the will of ,god2 as1 if a good son wishes his father to live1 whilst ,god determines that he shall die4 ,it is also possible for a man to will with a bad design1 what ,god wills with a good one2 as1 if a bad son wishes his father to die1 which is also the will of ,god4 ,now1 the former wishes what is not agreeable1 the latter what is agreeable to the ,divine will4 ,and yet the filial affection of the former is more consonant to the righteous will of ,god1 than the want of natural affection in the latter1 though it accords with his secret design4 ,so great is the difference between what belongs to the human will1 and what to the ,divine1 and between the ends to which the will of every one is to be referred1 for approbation or censure4 ,for ,god fulfils his righteous will by the wicked wills of wicked men40 ,this writer had just before said1 that the apostate angels1 and all the reprobate1 in their defection1 acted1 as far as respected themselves1 in direct opposition to the ,divine will2 but that this was not possible with respect to the ,divine omnipotence2 because1 while they are opposing the will of ,god1 his will is accomplished concerning them4 ,whence he exclaims1 8,the works of the ,lord are great1 prepared according to all his determinations207#ecb7 so that1 in a wonderful and ineffable manner1 that is not done without his will which yet is contrary to his will2 because it would not be done if he did not permit it2 and this permission is not involuntary1 but voluntary2 nor would his goodness permit the perpetration of any evil1 unless his omnipotence were able even from that evil to educe good4 ,,iv4 ,in the same manner we answer1 or rather annihilate1 another objection--that1 if ,god not only uses the agency of the impious1 but governs their designs and affections1 he is the author of all crimes2 and therefore men are undeservedly condemned1 if they execute what ,god has decreed1 because they obey his will4 ,for his will is improperly confounded with his precept1 between which innumerable examples evince the difference to be very great4 ,for although1 when ,absalom defiled the wives of his father1 it was the will of ,god by this disgrace to punish the adultery of ,david17#ecc7 he did not therefore command that abandoned son to commit incest1 unless perhaps with respect to ,david1 as he speaks of the reproaches of ,shimei47#ecd7 ,for when he confesses ,shimei's maledictions to proceed from the ,divine command1 he by no means commends his obedience1 as though that impudent and worthless man were fulfilling a ,divine precept2 but acknowledging his tongue as the scourge of ,god1 he patiently submits to the chastisement4 ,let it be remembered1 that whilst ,god by means of the impious fulfils his secret decrees1 they are not excusable1 as though they were obedient to his precepts1 which they wantonly and intentionally violate4 ,the direction of the perverse actions of men1 by the secret providence of ,god1 is illustriously exemplified in the election of ,jeroboam to the regal dignity47#ece7 ,the temerity and infatuation of the people in this proceeding are severely condemned17#ecf7 because they perverted the order established by ,god1 and perfidiously revolted from the family of ,david2 and yet we know that this event was agreeable to the ,divine will4 ,whence there is an appearance of contradiction also in the language of ,hosea2 for in one place ,god complains that the erection of that kingdom was without his knowledge and against his will2 but in another declares that he gave ,jeroboam to be a king in his anger47#ecg7 ,how can these things be reconciled1 that ,jeroboam did not reign by the will of ,god1 and yet that ,god appointed him to be king8 ,why1 thus3 because neither could the people revolt from the family of ,david1 without shaking off the yoke which ,god had imposed upon them2 nor yet was ,god deprived of the liberty of thus punishing the ingratitude of ,solomon4 ,we see1 then1 how ,god1 while he hates perfidy1 yet righteously and with a different design decrees the defection2 whence also ,jeroboam is1 beyond all expectation1 constrained by the holy unction to assume the regal office4 ,in the same manner1 the ,sacred ,history relates1 that ,god raised up an enemy1 to deprive the son of ,solomon of part of the kingdom47#ech7 ,let the reader diligently consider both these things3 because it had pleased ,god that the people should be under the government of one king1 their division into two parts was contrary to his will2 and yet from his will the schism first originated4 ,for certainly since a ,prophet1 both by a prediction and by the ceremony of unction1 excited a hope of succeeding to the kingdom1 in the mind of ,jeroboam1 who before entertained not a thought of such an event1 this could not be done1 either without the knowledge1 or against the will1 of ,god1 who commanded it to be done2 and yet the rebellion of the people is justly condemned1 because1 in opposition to the ,divine will1 they revolted from the posterity of ,david4 ,thus1 also1 it is afterwards subjoined1 that 8the cause0 of the haughty contempt of the people manifested by ,rehoboam 8was of ,god1 that the ,lord might perform his word1 which he spake by the hand of ,ahijah0 his servant47#eci7 ,see how the sacred union is divided1 in opposition to the will of ,god1 and yet by his will the ten tribes are alienated from the son of ,solomon4 ,let us add another similar example1 where1 with the consent1 and even by the assistance of the people1 the sons of ,ahab are massacred1 and all his posterity exterminated47#edj7 ,jehu1 indeed1 truly observed that 8there had fallen unto the earth nothing of the word of the ,lord10 but that he had 8done that which he spake by his servant ,elijah40 ,and yet he justly reprehends the citizens of ,samaria for having lent their assistance4 8,are ye righteous80 says he2 8behold1 ,i conspired against my master1 and slew him2 but who slew all these80 ,if ,i am not deceived1 ,i have now clearly explained how the same act displays the criminality of men and the justice of ,god4 ,and to modest minds this answer of ,augustine will always be sufficient3 8,since ,god delivered ,christ1 and ,christ delivered his own body1 and ,judas delivered the ,lord1 why1 in this delivery1 is ,god righteous and man guilty8 ,because in the same act1 they acted not from the same cause40 ,but if any persons find greater difficulty in what we now assert1 that there is no consent between ,god and man1 in cases where man by his righteous influence commits unlawful actions1 let them remember what is advanced by ,augustine in another place3 8,who can but tremble at those judgments1 when ,god does even in the hearts of the wicked whatsoever he pleases1 and yet renders to them according to their demerits80 ,and certainly it would no more be right to attribute to ,god the blame of the perfidy of ,judas1 because he decreed the delivery of his ,son1 and actually delivered him to death1 than to transfer to ,judas the praise of redemption4 ,therefore the same writer elsewhere informs us1 that in this scrutiny ,god inquires1 not what men could have done1 nor what they have done1 but what they intended to do1 that he may take cognizance of their design and their will4 ,let those to whom there appears any harshness in this procedure1 consider a little how far their obstinacy is tolerable1 while they reject a truth which is attested by plain testimonies of ,scripture1 because it exceeds their comprehension1 and condemn the publication of those things which ,god1 unless he had known that the knowledge of them would be useful1 would never have commanded to be taught by his ,prophets and ,apostles4 ,for our wisdom ought to consist in embracing with gentle docility1 and without any exception1 all that is delivered in the sacred ,scriptures4 ,but those who oppose this doctrine with less modesty and greater violence1 since it is evident that their opposition is against ,god1 are unworthy of a longer refutation4 ,,book ,,ii4 ,,on ,,the ,,knowledge ,,of ,,god ,,the ,,redeemer ,,in ,,christ1 ,,which ,,was ,,revealed ,,first ,,to ,,the ,,fathers ,,under ,,the ,,law1 ,,and ,,since ,,to ,,us ,,in ,,the ,,gospel4 ,argument4 ,the discussion of the first part of the ,apostolic ,creed1 on the knowledge of ,god the ,creator1 being finished1 is followed by another1 on the knowledge of ,god the ,redeemer in ,christ1 which is the subject of this ,second ,book4 ,it treats1 first1 of the occasion of redemption1 that is1 the fall of ,adam2 secondly1 of the redemption itself4 ,the former of these subjects occupies the first five chapters2 the remaining ones are assigned to the latter4 ,on the occasion of redemption1 it treats1 not only of the fall in general1 but also of its effects in particular2 that is1 of original sin1 the slavery of the will1 the universal corruption of human nature1 the operation of ,god in the hearts of men--,chap4 ,i4,,iv41 to which is subjoined a refutation of the objections commonly adduced in defence of free will--,chap4 ,v4 ,the discourse on redemption may be divided into five principal parts4 ,it shows1 #a4 ,in whom salvation must be sought by lost man1 that is1 in ,christ--,chap4 ,,vi4 #b4 ,how ,christ has been manifested to the world2 which has been in two ways2 first1 under the law 7which introduces an explanation of the ,decalogue1 and a discussion of some other things relative to the ,law7--,chap4 ,,vii4 ,,viii42 secondly1 under the ,gospel1 which leads to a statement of the similarity and difference of the two ,testaments--,chap4 ,,ix4,,xi4 #c4 ,what kind of a being it was necessary for ,christ to be1 in order to his fulfilment of the office of a ,mediator2 that is1 ,god and man in one person--,chap4 ,,xii4,,xiv4 #d4 ,the end of his mission from the ,father into the world--,chap4 ,,xv41 which explains his prophetical1 regal1 and sacerdotal offices4 #e4 ,the methods or steps by which he fulfilled the part of a ,redeemer1 to procure our salvation--,chap4 ,,xvi42 which discusses the articles relating to his crucifixion1 death1 burial1 descent into hell1 resurrection1 ascension to heaven1 session at the right hand of the ,father1 and the benefits arising from this doctrine4 ,then follows ,chap4 ,,xvii41 a solution of the question1 ,whether ,christ merited for us the grace of ,god and salvation4 ,chapter ,i4 ,the ,fall ,and ,defection ,of ,adam ,the ,cause ,of ,the ,curse ,inflicted ,on ,all ,mankind1 ,and ,of ,their ,degeneracy ,from ,their ,primitive ,condition4 ,the ,doctrine ,of ,original ,sin4 ,there is much reason in the old adage1 which so strongly recommends to man the knowledge of himself4 ,for if it be thought disgraceful to be ignorant of whatever relates to the conduct of human life1 ignorance of ourselves is much more shameful1 which causes us1 in deliberating on subjects of importance1 to grope our way in miserable obscurity1 or even in total darkness4 ,but in proportion to the utility of this precept ought to be our caution not to make a preposterous use of it2 as we see some philosophers have done4 ,for while they exhort man to the knowledge of himself1 the end they propose is1 that he may not remain ignorant of his own dignity and excellence3 nor do they wish him to contemplate in himself any thing but what may swell him with vain confidence1 and inflate him with pride4 ,but the knowledge of ourselves consists1 first1 in considering what was bestowed on us at our creation1 and the favours we continually receive from the ,divine benignity1 that we may know how great the excellence of our nature would have been1 if it had retained its integrity2 yet1 at the same time1 recollecting that we have nothing properly our own1 may feel our precarious tenure of all that ,god has conferred on us1 so as always to place our dependence upon him4 ,secondly1 we should contemplate our miserable condition since the fall of ,adam1 the sense of which tends to destroy all boasting and confidence1 to overwhelm us with shame1 and to fill us with real humility4 ,for as ,god1 at the beginning1 formed us after his own image1 that he might elevate our minds both to the practice of virtue1 and to the contemplation of eternal life1 so1 to prevent the great excellence of our species1 which distinguishes us from the brutes1 from being buried in sottish indolence1 it is worthy of observation1 that the design of our being endued with reason and intelligence is1 that1 leading a holy and virtuous life1 we may aspire to the mark set before us of a blessed immortality4 ,but we cannot think upon that primeval dignity1 without having our attention immediately called to the melancholy spectacle of our disgrace and ignominy1 since in the person of the first man we are fallen from our original condition4 ,hence arise disapprobation and abhorrence of ourselves1 and real humility2 and we are inflamed with fresh ardour to seek after ,god1 to recover in him those excellences of which we find ourselves utterly destitute4 ,,ii4 ,this is what the truth of ,god directs us to seek in the examination of ourselves3 it requires a knowledge that will abstract us from all confidence in our own ability1 deprive us of every cause of boasting1 and reduce us to submission4 ,we must observe this rule1 if we wish to reach the proper point of knowledge and action4 ,i am aware of the superior plausibility of that opinion1 which invites us rather to a consideration of our goodness1 than to a view of our miserable poverty and ignominy1 which ought to overwhelm us with shame4 ,for there is nothing more desired by the human mind than soothing flatteries2 and therefore1 it listens with extreme credulity1 to hear its excellences magnified4 ,wherefore it is the less wonderful that the majority of mankind have fallen into such a pernicious error4 ,for1 an immoderate selflove being innate in all men1 they readily persuade themselves that there is nothing in them which justly deserves to be an object of aversion4 ,thus1 without any extraneous support1 this very false opinion1 that man has in himself sufficient ability to insure his own virtue and happiness1 generally prevails4 ,but if some prefer more modest sentiments1 though they concede something to ,god1 in order to avoid the appearance of arrogating every thing to themselves1 yet they make such a distribution1 that the principal cause of boasting and confidence always remains with them4 ,if they hear any discourse that flatters the pride already operating spontaneously in their hearts1 nothing can gratify them more4 ,therefore every one who in his preaching has kindly extolled the excellence of human nature1 has received great applause from almost all ages4 ,but such a commendation of human excellence as teaches man to be satisfied with himself1 only enamours him of his own amiableness1 and thus produces an illusion which involves those who assent to it in most dreadful perdition4 ,for to what purpose is it for us1 relying on every vain confidence1 to deliberate1 to determine1 and to attempt things which we think tend to our advantage1 and in our first efforts1 to find ourselves destitute of sound understanding and true virtue1 yet securely to proceed1 till we fall into destruction8 ,but this must be the fate of all who confide in the efficacy of their own virtue4 ,whosoever1 therefore1 attends to such teachers as amuse us with a mere exhibition of our virtues1 will make no progress in the knowledge of himself1 but will be absorbed in the most pernicious ignorance4 ,,iii4 ,therefore1 whilst the truth of ,god agrees in this point with the common consent of all mankind1 that the second branch of wisdom consists in the knowledge of ourselves1 yet with respect to the knowledge itself there is no small disagreement4 ,for1 according to carnal apprehension1 a man is thought to be well acquainted with himself1 when1 confiding in his own understanding and integrity1 he assumes a presumptuous boldness1 incites himself to the duties of virtue1 and1 declaring war against vice1 uses his most strenuous endeavours to adhere to what is fair and honourable4 ,but he1 who inspects and examines himself by the rule of the ,divine judgment1 finds nothing that can raise his mind to a genuine confidence2 and the more fully he has examined himself1 the greater is his dejection2 till1 entirely discarding all confidence1 he leaves himself no ability for the proper conduct of his life4 ,yet it is not the will of ,god that we should forget the primitive dignity conferred by him on our father ,adam1 which ought justly to awaken us to the pursuit of righteousness and goodness4 ,for we cannot reflect on our original condition1 and on the end of our creation1 without being excited to meditate on immortality1 and to aspire after the kingdom of ,god4 ,but this reflection is so far from elating us with pride1 that it rather produces humility4 ,for what is that original condition8 ,that from which we are fallen4 ,what is that end of our creation8 ,that from which we are wholly departed2 so that we should lament the miseries of our present state1 and in the midst of our lamentation1 aspire after the dignity which we have lost4 ,now1 when we say that man should behold in himself nothing that might elate him with pride1 we mean that there is nothing in him in the confidence of which he ought to be proud4 ,wherefore we may divide the knowledge man ought to have of himself into these two parts4 ,first1 he should consider the end of his being created and endued with such estimable gifts2 a reflection which may excite him to the consideration of ,divine worship1 and of a future life4 ,secondly1 he should examine his own ability1 or rather his want of ability1 the view of which may confound and almost annihilate him4 ,the former consideration is adapted to acquaint him with his duty1 the latter with his power to perform it4 ,we shall treat of them both in regular order4 ,,iv4 ,but1 since it could not have been a trivial offence1 but must have been a detestable crime1 that was so severely punished by ,god1 we must consider the nature of ,adam's sin1 which kindled the dreadful flame of ,divine wrath against the whole human race4 ,the vulgar opinion concerning the intemperance of gluttony is quite puerile2 as though the sum and substance of all virtues consisted in an abstinence from one particular kind of fruit1 when there were diffused on every side all the delights which could possibly be desired1 and the happy fecundity of the earth afforded an abundance and variety of dainties4 ,we must therefore look further1 because the prohibition of the tree of knowledge of good and evil was a test of obedience1 that ,adam might prove his willing submission to the ,divine government4 ,and the name itself shows that the precept was given for no other purpose than that he might be contented with his condition1 and not aim with criminal cupidity at any higher4 ,but the promise which authorized him to expect eternal life1 as long as he should eat of the tree of life1 and1 on the other hand1 the dreadful denunciation of death1 as soon as he should taste of the tree of knowledge of good and evil1 were calculated for the probation and exercise of his faith4 ,hence it is easy to infer by what means ,adam provoked the wrath of ,god against him4 ,augustine1 indeed1 properly observes1 that pride was the first of all evils2 because1 if ambition had not elated man beyond what was lawful and right1 he might have continued in his honourable situation4 ,but we may obtain a more complete definition from the nature of the temptation as described by ,moses4 ,for as the woman1 by the subtlety of the serpent1 was seduced to discredit the word of ,god1 it is evident that the fall commenced in disobedience4 ,this is also confirmed by ,paul1 who states that all men were ruined by the disobedience of one47#eda7 ,but it is also to be observed1 that when the first man rebelled against the government of ,god1 he not only was ensnared by the allurements of ,satan1 but despised the truth1 and turned aside to falsehood4 ,and there certainly can be no reverence of ,god left1 where his word is contemned2 for we preserve a sense of his majesty and the purity of his worship1 no longer than we implicitly attend to his voice4 ,infidelity1 therefore1 was the root of that defection4 ,but hence sprang ambition1 pride1 and ingratitude1 since ,adam1 by coveting more than was granted1 offered an indignity to the ,divine goodness1 which had so greatly enriched him4 ,now1 it was monstrous impiety1 that a son of the earth should not be satisfied with being made after the similitude of ,god1 unless he could also be equal to him4 ,if apostasy1 which consists in revolting from the government of the ,creator1 and petulantly rejecting his authority1 be a base and execrable crime1 it is a vain attempt to extenuate the sin of ,adam4 ,though the transgression of our first parents was not simple apostasy2 they were also guilty of vile reproaches against ,god1 in consenting to the calumnies of ,satan1 who accused ,god of falsehood1 envy1 and malignity4 ,finally1 infidelity opened the gate to ambition1 and ambition produced obstinacy1 so that they cast off the fear of ,god1 and precipitated themselves whithersoever they were led by their lawless desires4 ,with propriety1 therefore1 ,bernard teaches that the gate of salvation is opened to us1 when in the present day we receive the ,gospel with our ears1 as death was once admitted at the same doors when they lay open to ,satan4 ,for ,adam had never dared to resist the authority of ,god1 if he had not discredited his word4 ,this was certainly the best check for a due regulation of all the affections1 that the chief good consists in the practice of righteousness1 in obedience to the commands of ,god2 and that the ultimate end of a happy life is to be beloved by him4 ,being seduced1 therefore1 by the blasphemies of the devil1 he did all that was in his power towards a total annihilation of the glory of ,god4 ,v4 ,as the spiritual life of ,adam consisted in a union to his ,maker1 so an alienation from him was the death of his soul4 ,nor is it surprising that he ruined his posterity by his defection1 which has perverted the whole order of nature in heaven and earth4 8,the creatures groan10 says ,paul1 8being made subject to vanity1 not willingly407#edb7 ,if the cause be inquired1 it is undoubtedly that they sustain part of the punishment due to the demerits of man1 for whose use they were created4 ,and his guilt being the origin of that curse which extends to every part of the world1 it is reasonable to conclude its propagation to all his offspring4 ,therefore1 when the ,divine image in him was obliterated1 and he was punished with the loss of wisdom1 strength1 sanctity1 truth1 and righteousness1 with which he had been adorned1 but which were succeeded by the dreadful pests of ignorance1 impotence1 impurity1 vanity1 and iniquity1 he suffered not alone1 but involved all his posterity with him1 and plunged them into the same miseries4 ,this is that hereditary corruption which the fathers called original sin2 meaning by sin1 the depravation of a nature previously good and pure2 on which subject they had much contention1 nothing being more remote from natural reason1 than that all should be criminated on account of the guilt of one1 and thus his sin become common2 which seems to have been the reason why the most ancient doctors of the ,church did but obscurely glance at this point1 or at least explained it with less perspicuity than it required4 ,yet this timidity could not prevent ,pelagius from arising1 who profanely pretended1 that the sin of ,adam only ruined himself1 and did not injure his descendants4 ,by concealing the disease with this delusion1 ,satan attempted to render it incurable4 ,but when it was evinced by the plain testimony of the ,scripture1 that sin was communicated from the first man to all his posterity1 he sophistically urged that it was communicated by imitation1 not by propagation4 ,therefore good men1 and beyond all others ,augustine1 have laboured to demonstrate that we are not corrupted by any adventitious means1 but that we derive an innate depravity from our very birth4 ,the denial of this was an instance of consummate impudence4 ,but the temerity of the ,pelagians and ,celestians will not appear surprising to him who perceives from the writings of ,augustine1 what a want of modesty they discover in every thing else4 ,there is certainly no ambiguity in the confession of ,david1 that he was shapen in iniquity1 and in sin his mother conceived him47#edc7 ,he is not there exposing the sins of his mother or of his father2 but to enhance his commendations of the ,divine goodness towards him1 he commences the confession of his depravity from the time of his conception4 ,as it is evident that this was not peculiar to ,david1 it is fairly concluded1 that his case exemplifies the common condition of mankind4 ,every descendant1 therefore1 from the impure source1 is born infected with the contagion of sin2 and even before we behold the light of life1 we are in the sight of ,god defiled and polluted4 ,for 8who can bring a clean thing out of an unclean80 ,the book of ,job tells us1 8,not one407#edd7 ,,vi4 ,we have heard that the impurity of the parents is so transmitted to the children1 that all1 without a single exception1 are polluted as soon as they exist4 ,but we shall not find the origin of this pollution1 unless we ascend to the first parent of us all1 as to the fountain which sends forth all the streams4 ,thus it is certain that ,adam was not only the progenitor1 but as it were the root of mankind1 and therefore that all the race were necessarily vitiated in his corruption4 ,the ,apostle explains this by a comparison between him and ,christ3 8,as10 says he1 8by one man sin entered into the world1 and death by sin1 and so death passed upon all men1 for that all have sinned107#ede7 so1 by the grace of ,christ1 righteousness and life have been restored to us4 ,what cavil will the ,pelagians raise here8 ,that the sin of ,adam was propagated by imitation8 ,do we then receive no other advantage from the righteousness of ,christ than the proposal of an example for our imitation8 ,who can bear such blasphemy8 ,but if it cannot be controverted that the righteousness of ,christ is ours by communication1 and life as its consequence1 it is equally evident that both were lost in ,adam1 in the same manner in which they were recovered in ,christ1 and that sin and death were introduced by ,adam1 in the same manner in which they are abolished by ,christ4 ,there is no obscurity in the declaration that many are made righteous by the obedience of ,christ17#edf7 as they had been made sinners by the disobedience of ,adam4 ,and1 therefore1 between these two persons there is this relation1 that the one ruined us by involving us in his destruction1 the other by his grace has restored us to salvation4 ,any more prolix or tedious proof of a truth supported by such clear evidence must1 ,i think1 be unnecessary4 ,thus also in the ,first ,epistle to the ,corinthians1 with a view to confirm the pious in a confidence of the resurrection1 he shows1 that the life which had been lost in ,adam1 was recovered in ,christ47#edg7 ,he1 who pronounces that we were all dead in ,adam1 does also at the same time plainly declare1 that we were implicated in the guilt of his sin4 ,for no condemnation could reach those who were perfectly clear from all charge of iniquity4 ,but his meaning cannot be better understood than from the relation of the other member of the sentence1 where he informs us that the hope of life is restored in ,christ4 ,but that is well known to be accomplished1 only when ,christ1 by a wonderful communication1 transfuses into us the virtue of his righteousness2 as it is elsewhere said1 8,the ,spirit is life1 because of righteousness407#edh7 ,no other explanation therefore can be given of our being said to be dead in ,adam1 than that his transgression not only procured misery and ruin for himself1 but also precipitated our nature into similar destruction4 ,and that not by his personal guilt as an individual1 which pertains not to us1 but because he infected all his descendants with the corruption into which he had fallen4 ,otherwise there would be no truth in the assertion of ,paul1 that all are by nature children of wrath17#edi7 if they had not been already under the curse even before their birth4 ,now1 it is easily inferred that our nature is there characterized1 not as it was created by ,god1 but as it was vitiated in ,adam2 because it would be unreasonable to make ,god the author of death4 ,adam1 therefore1 corrupted himself in such a manner1 that the contagion has been communicated from him to all his offspring4 ,and ,christ himself1 the heavenly ,judge1 declares1 in the most unequivocal terms1 that all are born in a state of pravity and corruption1 when he teaches1 that 8whatsoever is born of the flesh is flesh107#eej7 and that1 therefore1 the gate of life is closed against all who have not been regenerated4 ,,vii4 ,nor1 to enable us to understand this subject1 have we any need to enter on that tedious dispute1 with which the fathers were not a little perplexed1 whether the soul of a son proceeds by derivation or transmission from the soul of the father1 because the soul is the principal seat of the pollution4 ,we ought to be satisfied with this1 that the ,lord deposited with ,adam the endowments he chose to confer on the human nature2 and therefore that when he lost the favours he had received1 he lost them not only for himself1 but for us all4 ,who will be solicitous about a transmission of the soul1 when he hears that ,adam received the ornaments that he lost1 no less for us than for himself8 that they were given1 not to one man only1 but to the whole human nature8 ,there is nothing absurd therefore1 if1 in consequence of his being spoiled of his dignities1 that nature be destitute and poor2 if1 in consequence of his being polluted with sin1 the whole nature be infected with the contagion4 ,from a putrefied root1 therefore1 have sprung putrid branches1 which have transmitted their putrescence to remoter ramifications4 ,for the children were so vitiated in their parent1 that they became contagious to their descendants3 there was in ,adam such a spring of corruption1 that it is transfused from parents to children in a perpetual stream4 ,but the cause of the contagion is not in the substance of the body or of the soul2 but because it was ordained by ,god1 that the gifts which he conferred on the first man should by him be preserved or lost both for himself and for all his posterity4 ,but the cavil of the ,pelagians1 that it is improbable that children should derive corruption from pious parents1 whereas they ought rather to be sanctified by their purity1 is easily refuted4 ,for they descend from their carnal generation1 not from their spiritual generation4 ,therefore1 as ,augustine says1 8,neither the guilty unbeliever1 nor the justified believer1 generates innocent1 but guilty children1 because the generation of both is from corrupted nature40 ,if they in some measure participate of the sanctity of their parents1 that is the peculiar benediction of the people of ,god1 which supersedes not the first and universal curse previously denounced on the human nature4 ,for their guilt is from nature1 but their sanctification from supernatural grace4 ,,viii4 ,to remove all uncertainty and misunderstanding on this subject1 let us define original sin4 ,it is not my intention to discuss all the definitions given by writers2 ,i shall only produce one1 which ,i think perfectly consistent with the truth4 ,original sin1 therefore1 appears to be an hereditary pravity and corruption of our nature1 diffused through all the parts of the soul1 rendering us obnoxious to the ,divine wrath1 and producing in us those works which the ,scripture calls 8works of the flesh407#eea7 ,and this is indeed what ,paul frequently denominates sin4 ,the works which proceed thence1 such as adulteries1 fornications1 thefts1 hatreds1 murders1 revellings1 he calls in the same manner 8fruits of sin20 although they are also called 8sins0 in many passages of ,scripture1 and even by himself4 ,these two things therefore should be distinctly observed3 first1 that our nature being so totally vitiated and depraved1 we are1 on account of this very corruption1 considered as convicted and justly condemned in the sight of ,god1 to whom nothing is acceptable but righteousness1 innocence1 and purity4 ,and this liableness to punishment arises not from the delinquency of another2 for when it is said that the sin of ,adam renders us obnoxious to the ,divine judgment1 it is not to be understood as if we1 though innocent1 were undeservedly loaded with the guilt of his sin2 but1 because we are all subject to a curse1 in consequence of his transgression1 he is therefore said to have involved us in guilt4 ,nevertheless we derive from him1 not only the punishment1 but also the pollution to which the punishment is justly due4 ,wherefore ,augustine1 though he frequently calls it the sin of another1 the more clearly to indicate its transmission to us by propagation1 yet1 at the same time1 also asserts it properly to belong to every individual4 ,and the ,apostle himself expressly declares1 that 8death has therefore passed upon all men1 for that all have sinned207#eeb7 that is1 have been involved in original sin1 and defiled with its blemishes4 ,and therefore infants themselves1 as they bring their condemnation into the world with them1 are rendered obnoxious to punishment by their own sinfulness1 not by the sinfulness of another4 ,for though they have not yet produced the fruits of their iniquity1 yet they have the seed of it within them2 even their whole nature is as it were a seed of sin1 and therefore cannot but be odious and abominable to ,god4 ,whence it follows1 that it is properly accounted sin in the sight of ,god1 because there could be no guilt without crime4 ,the other thing to be remarked is1 that this depravity never ceases in us1 but is perpetually producing new fruits1 those works of the flesh1 which we have before described1 like the emission of flame and sparks from a heated furnace1 or like the streams of water from a never failing spring4 ,wherefore those who have defined original sin as a privation of the original righteousness1 which we ought to possess1 though they comprise the whole of the subject1 yet have not used language sufficiently expressive of its operation and influence4 ,for our nature is not only destitute of all good1 but is so fertile in all evils that it cannot remain inactive4 ,those who have called it concupiscence have used an expression not improper1 if it were only added1 which is far from being conceded by most persons1 that every thing in man1 the understanding and will1 the soul and body1 is polluted and engrossed by this concupiscence2 or1 to express it more briefly1 that man is of himself nothing else but concupiscence4 ,,ix4 ,wherefore ,i have asserted that sin has possessed all the powers of the soul1 since ,adam departed from the fountain of righteousness4 ,for man has not only been ensnared by the inferior appetites1 but abominable impiety has seized the very citadel of his mind1 and pride has penetrated into the inmost recesses of his heart2 so that it is weak and foolish to restrict the corruption which has proceeded thence1 to what are called the sensual affections1 or to call it an incentive which allures1 excites1 and attracts to sin1 only what they style the sensual part4 ,in this the grossest ignorance has been discovered by ,peter ,lombard1 who1 when investigating the seat of it1 says that it is in the flesh1 according to the testimony of ,paul17#eec7 not indeed exclusively1 but because it principally appears in the flesh2 as though ,paul designated only a part of the soul1 and not the whole of our nature1 which is opposed to supernatural grace4 ,now1 ,paul removes every doubt by informing us that the corruption resides not in one part only1 but that there is nothing pure and uncontaminated by its mortal infection4 ,for1 when arguing respecting corrupt nature1 he not only condemns the inordinate motions of the appetites1 but principally insists on the blindness of the mind1 and the depravity of the heart27#eed7 and the third chapter of his ,epistle to the ,romans is nothing but a description of original sin4 ,this appears more evident from our renovation4 ,for 8the ,spirit10 which is opposed to 8the old man0 and 8the flesh10 not only denotes the grace1 which corrects the inferior or sensual part of the soul1 but comprehends a complete reformation of all its powers4 ,and therefore ,paul not only enjoins us to mortify our sensual appetites1 but exhorts us to be renewed in the spirit of our mind27#eee7 and in another place he directs us to be transformed by the renewing of our mind47#eef7 ,whence it follows1 that that part1 which principally displays the excellence and dignity of the soul1 is not only wounded1 but so corrupted1 that it requires not merely to be healed1 but to receive a new nature4 ,how far sin occupies both the mind and the heart1 we shall presently see4 ,my intention here was only to hint1 in a brief way1 that man is so totally overwhelmed1 as with a deluge1 that no part is free from sin2 and therefore that whatever proceeds from him is accounted sin2 as ,paul says that all the affections or thoughts of the flesh are enmity against ,god1 and therefore death47#eeg7 ,x4 ,now1 let us dismiss those who dare to charge ,god with their corruptions1 because we say that men are naturally corrupt4 ,they err in seeking for the work of ,god in their own pollution1 whereas they should rather seek it in the nature of ,adam while yet innocent and uncorrupted4 ,our perdition therefore proceeds from the sinfulness of our flesh1 not from ,god2 it being only a consequence of our degenerating from our primitive condition4 ,and let no one murmur that ,god might have made a better provision for our safety1 by preventing the fall of ,adam4 ,for such an objection ought to be abominated1 as too presumptuously curious1 by all pious minds2 and it also belongs to the mystery of predestination1 which shall afterwards be treated in its proper place4 ,wherefore let us remember1 that our ruin must be imputed to the corruption of our nature1 that we may not bring an accusation against ,god himself1 the author of nature4 ,that this fatal wound is inherent in our nature1 is indeed a truth2 but it is an important question1 whether it was in it originally1 or was derived from any extraneous cause4 ,but it is evident that it was occasioned by sin4 ,we have therefore no reason to complain1 but of ourselves2 which in the ,scripture is distinctly remarked4 ,for the ,preacher says1 8,this only have ,i found1 that ,god hath made man upright2 but they have sought out many inventions407#eeh7 ,it is clear that the misery of man must be ascribed solely to himself1 since he was favoured with rectitude by the ,divine goodness1 but has lapsed into vanity through his own folly4 ,,xi4 ,we say1 therefore1 that man is corrupted by a natural depravity1 but which did not originate from nature4 ,we deny that it proceeded from nature1 to signify that it is rather an adventitious quality or accident1 than a substantial property originally innate4 ,yet we call it natural1 that no one may suppose it to be contracted by every individual from corrupt habit1 whereas it prevails over all by hereditary right4 ,nor is this representation of ours without authority4 ,for the same reason the ,apostle says1 that we are all by nature the children of wrath47#eei7 ,how could ,god1 who is pleased with all his meanest works1 be angry with the noblest of all his creatures8 ,but he is angry rather with the corruption of his work1 than with his work itself4 ,therefore1 if1 on account of the corruption of human nature1 man be justly said to be naturally abominable to ,god1 he may also be truly said to be naturally depraved and corrupt2 as ,augustine1 in consequence of the corruption of nature1 hesitates not to call those sins natural1 which necessarily predominate in our flesh1 where they are not prevented by the grace of ,god4 ,thus vanishes the foolish and nugatory system of the ,manichans1 who1 having imagined in man a substantial wickedness1 presumed to invent for him a new creator1 that they might not appear to assign the cause and origin of evil to a righteous ,god4 ,chapter ,,ii4 ,man1 ,in ,his ,present ,state1 ,despoiled ,of ,freedom ,of ,will1 ,and ,subjected ,to ,a ,miserable ,slavery4 ,since we have seen that the domination of sin1 from the time of its subjugation of the first man1 not only extends over the whole race1 but also exclusively possesses every soul1 it now remains to be more closely investigated1 whether we are despoiled of all freedom1 and1 if any particle of it yet remain1 how far its power extends4 ,but1 that we may the more easily discover the truth of this question1 ,i will first set up by the way a mark1 by which our whole course must be regulated4 ,the best method of guarding against error is to consider the dangers which threaten us on every side4 ,for when man is declared to be destitute of all rectitude1 he immediately makes it an occasion of slothfulness2 and because he is said to have no power of himself for the pursuit of righteousness1 he totally neglects it1 as though it did not at all concern him4 ,on the other hand1 he cannot arrogate any thing to himself1 be it ever so little1 without ,god being robbed of his honour1 and himself being endangered by presumptuous temerity4 ,therefore1 to avoid striking on either of these rocks1 this will be the course to be pursued--that man1 being taught that he has nothing good left in his possession1 and being surrounded on every side with the most miserable necessity1 should1 nevertheless1 be instructed to aspire to the good of which he is destitute1 and to the liberty of which he is deprived2 and should be roused from indolence with more earnestness1 than if he were supposed to be possessed of the greatest strength4 ,the necessity of the latter is obvious to every one4 ,the former1 ,i perceive1 is doubted by more than it ought to be4 ,for this being placed beyond all controversy1 that man must not be deprived of any thing that properly belongs to him1 it ought also to be manifest how important it is that he should be prevented from false boasting4 ,for if he was not even then permitted to glory in himself1 when by the ,divine beneficence he was decorated with the noblest ornaments1 how much ought he now to be humbled1 when1 on account of his ingratitude1 he has been hurled from the summit of glory to the abyss of ignominy6 ,at that time1 ,i say1 when he was exalted to the most honourable eminence1 the ,scripture attributes nothing to him1 but that he was created after the image of ,god2 which certainly implies that his happiness consisted not in any goodness of his own1 but in a participation of ,god4 ,what1 then1 remains for him now1 deprived of all glory1 but that he acknowledge ,god1 to whose beneficence he could not be thankful1 when he abounded in the riches of his favour8 and that he now1 at least1 by a confession of his poverty1 glorify him1 whom he glorified not by an acknowledgment of his blessings8 ,it is also no less conducive to our interests than to the ,divine glory1 that all the praise of wisdom and strength be taken away from us2 so that they join sacrilege to our fall1 who ascribe to us any thing more than truly belongs to us4 ,for what else is the consequence1 when we are taught to contend in our own strength1 but that we are lifted into the air on a reed1 which being soon broken1 we fall to the ground4 ,though our strength is placed in too favourable a point of view1 when it is compared to a reed4 ,for it is nothing but smoke1 whatever vain men have imagined and pretend concerning it4 ,wherefore it is not without reason1 that that remarkable sentence is so frequently repeated by ,augustine1 that free will is rather overthrown than established even by its own advocates4 ,it was necessary to premise these things for the sake of some1 who1 when they hear that human power is completely subverted in order that the power of ,god may be established in man1 inveterately hate this whole argument1 as dangerous and unprofitable2 which yet appears to be highly useful to us1 and essential to true religion4 ,,ii4 ,as we have just before said that the faculties of the soul consist in the mind and the heart1 let us now consider the ability of each4 ,the philosophers1 indeed1 with general consent1 pretend1 that in the mind presides ,reason1 which like a lamp illuminates with its counsels1 and like a queen governs the will2 for that it is so irradiated with ,divine light as to be able to give the best counsels1 and endued with such vigour as to be qualified to govern in the most excellent manner2 that ,sense1 on the contrary1 is torpid and afflicted with weakness of sight1 so that it always creeps on the ground1 and is absorbed in the grossest objects1 nor ever elevates itself to a view of the truth2 that ,appetite1 if it can submit to the obedience of reason1 and resist the attractions of sense1 is inclined to the practice of virtues1 travels the path of rectitude1 and is formed into will2 but that1 if it be devoted to the servitude of sense1 it is thereby so corrupted and depraved as to degenerate into lust4 ,and as1 according to their opinion1 there reside in the soul those faculties which ,i have before mentioned1 understanding1 sense1 and appetite1 or will1--which appellation is now more commonly used1--they assert that the understanding is endued with reason1 that most excellent guide to a good and a happy life1 provided it only maintains itself in its own excellence1 and exerts its innate power2 but that the inferior affection of the soul1 which is called sense1 and by which it is seduced into error1 is of such a nature that it may be tamed and gradually conquered by the rod of reason4 ,they place the will in the middle station between reason and sense1 as perfectly at liberty1 whether it chooses to obey reason1 or to submit to the violence of sense4 ,,iii4 ,sometimes1 indeed1 being convinced by the testimony of experience1 they admit how extremely difficult it is for a man to establish within him the kingdom of reason2 while he is exposed at one time to the solicitations of alluring pleasures1 at another to the delusions of pretended blessings1 and at others to the violent agitations of immoderate passions1 compared by ,plato to so many cords dragging him in various directions4 ,for which reason ,cicero says that the sparks kindled by nature are soon extinguished by corrupt opinions and evil manners4 ,but when such maladies have once taken possession of the human mind1 they acknowledge their progress to be too violent to be easily restrained2 nor do they hesitate to compare them to fierce horses1 who1 having rejected reason1 like horses that have thrown off the charioteer1 indulge themselves in every extravagance1 without the least restraint4 ,but they consider it as beyond all controversy1 that virtue and vice are in our own power2 for if it be at our election1 they say1 to do this or that1 therefore it must also be1 to abstain from doing it4 ,and1 on the other hand1 if we are free to abstain from it1 we must also be free to do it4 ,but we appear freely and voluntarily to do those things which we do1 and to abstain from those things from which we abstain2 therefore1 if we do any good action1 when we please we may omit it2 if we perpetrate any evil1 that also we may avoid4 ,moreover1 some of them have advanced to such a degree of presumption1 as to boast1 that we are indebted to the gods for our life1 but for a virtuous and religious one to ourselves2 whence also that assertion of ,cicero1 in the person of ,cotta1 that1 since every man acquires virtue for himself1 none of the wise men have ever thanked ,god for it4 8,for10 says he1 8we are praised for virtue1 and in virtue we glory2 which would not be the case1 if it were a gift of ,god1 and did not originate from ourselves40 ,and a little after3 8,this is the judgment of all men1 that fortune must be asked of ,god1 but that wisdom must be derived from ourselves40 ,this1 then1 is the substance of the opinion of all the philosophers1 that the reason of the human understanding is sufficient for its proper government2 that the will1 being subject to it1 is indeed solicited by sense to evil objects1 but1 as it has a free choice1 there can be no impediment to its following reason as its guide in all things4 ,,iv4 ,among the ecclesiastical writers1 though there has not been one who would not acknowledge both that human reason is grievously wounded by sin1 and that the will is very much embarrassed by corrupt affections1 yet many of them have followed the philosophers far beyond what is right4 ,the early fathers appear to me to have thus extolled human power from a fear lest1 if they openly confessed its impotence1 they might1 in the first place1 incur the derision of the philosophers1 with whom they were then contending2 and1 in the next place1 might administer to the flesh1 of itself naturally too torpid to all that is good1 a fresh occasion of slothfulness4 ,to avoid delivering any principle deemed absurd in the common opinion of mankind1 they made it their study1 therefore1 to compromise between the doctrine of the ,scripture and the dogmas of the philosophers4 ,yet it appears from their language1 that they principally regarded the latter consideration1 that they might leave no room for slothfulness4 ,chrysostom says1 8,since ,god has placed good and evil things in our power1 he has given us freedom of choice2 and he constrains not the unwilling1 but embraces the willing40 ,again3 8,oftentimes a bad man1 if he will1 is changed into a good one2 and a good one falls into inactivity1 and becomes bad2 because ,god has given us naturally a free will1 and imposes no necessity upon us1 but1 having provided suitable remedies1 permits the event to depend entirely on the mind of the patient40 ,again3 8,as without the assistance of ,divine grace we can never do any thing aright1 so unless we bring what is our own1 we shall never be able to gain the favour of heaven40 ,he had before said1 8,that it may not be entirely of the ,divine assistance1 it behoves us also to bring something40 ,and this is an expression very familiar with him3 8,let us bring what is ours2 ,god will supply the rest40 ,agreeably to which ,jerome says1 8,that it belongs to us to begin1 and to ,god to complete2 that it is ours to offer what we can1 but his to supply our deficiencies40 ,in these sentences you see they certainly attributed to man more than could justly be attributed to him towards the pursuit of virtue2 because they supposed it impossible to awaken our innate torpor1 otherwise than by arguing that this alone constitutes our guilt2 but with what great dexterity they did it1 we shall see in the course of our work4 ,that the passages which we have recited are exceedingly erroneous1 will be shortly proved4 ,although the ,greeks1 beyond all others1 and among them particularly ,chrysostom1 have exceeded all bounds in extolling the ability of the human will1 yet such are the variations1 fluctuations1 or obscurities of all the fathers1 except ,augustine1 on this subject1 that scarcely any thing certain can be concluded from their writings4 ,therefore we shall not scrupulously enumerate the particular opinions of them all1 but shall at times select from one and another so much as the explication of the argument shall appear to require4 ,succeeding writers1 being every one for himself ambitious of the praise of subtlety in the defence of human nature1 gradually and successively fell into opinions more and more erroneous2 till at length man was commonly supposed to be corrupted only in his sensual part1 but to have his will in a great measure1 and his reason entirely1 unimpaired4 ,in the mean time1 it was proclaimed by every tongue1 that the natural talents in men were corrupted1 but the supernatural taken away--an expression of ,augustine1 of the import of which scarcely one man in a hundred had the slightest idea4 ,for myself1 if ,i meant clearly to state wherein the corruption of nature consists1 ,i could easily content myself with this language4 ,but it is of great importance to examine with attention what ability is retained by man in his present state1 corrupted in all the parts of his nature1 and deprived of supernatural gifts4 ,this subject1 therefore1 has been treated in too philosophical a manner by those who gloried in being the disciples of ,christ4 ,for the ,latins have always retained the term free will1 as though man still remained in his primitive integrity4 ,and the ,greeks have not been ashamed to use an expression much more arrogant2 for they called it 1 denoting that man possesses sovereign power over himself4 ,since all men1 therefore1 even the vulgar1 are tinctured with this principle1 that man is endued with free will1 and some of those who would be thought intelligent know not how far this freedom extends1--let us first examine the meaning of the term1 and then let us describe1 according to the simplicity of the ,scripture1 the power which man naturally possesses to do either good or evil4 ,what free will is1 though the expression frequently occurs in all writers1 few have defined4 ,yet ,origen appears to have advanced a position to which they all assented1 when he calls it a power of reason to discern good and evil1 of will to choose either4 ,nor does ,augustine differ from him1 when he teaches that it is a power of reason and will1 by which good is chosen when grace assists2 and evil1 when grace is wanting4 ,bernard1 while he affects greater subtlety1 has expressed himself with more obscurity3 he says1 it is a consent on account of the liberty of will1 which cannot be lost1 and the judgment of reason1 which cannot be avoided4 ,the definition of ,anselm is not sufficiently plain1 who states it to be a power of preserving rectitude for its own sake4 ,therefore ,peter ,lombard and the schoolmen have rather adopted the definition of ,augustine1 because it was more explicit1 and did not exclude the grace of ,god1 without which they perceived that the will had no power of itself4 ,but they also make such additions of their own1 as they conceived to be either better1 or conducive to further explication4 ,first1 they agree that the word arbitrium1 will or choice1 should rather be referred to reason1 whose office it is to discern between good and evil2 and that the epithet free belongs properly to the faculty of the will1 which is capable of being inclined to either4 ,wherefore1 since liberty belongs properly to the will1 ,thomas ,aquinas says1 that it would be a very good definition1 if free will were called an elective power1 which1 being composed of understanding and appetite1 inclines rather to appetite4 ,we see where they represent the power of free will to be placed2 that is1 in the reason and will4 ,it now remains briefly to inquire how much they attribute respectively to each4 ,v4 ,common and external things1 which do not pertain to the kingdom of ,god1 they generally consider as subject to the free determination of man2 but true righteousness they refer to the special grace of ,god and spiritual regeneration4 ,with a view to support this notion1 the author of the treatise 8,on the ,vocation of the ,gentiles0 enumerates three kinds of will--the first a sensitive1 the second an animal1 and the third a spiritual one2 the two former of which he states to be freely exercised by us1 and the last to be the work of the ,holy ,spirit in us4 ,the truth or falsehood of this shall be discussed in the proper place2 for my design at present is briefly to recite the opinions of others1 not to refute them4 ,hence1 when writers treat of free will1 their first inquiry respects not its ability in civil or external actions1 but its power to obey the ,divine law4 ,though ,i confess the latter to be the principal question1 yet ,i think the other ought not to be wholly neglected2 and for this opinion ,i hope to give a very good reason4 ,but a distinction has prevailed in the schools1 which enumerates three kinds of liberty--the first1 freedom from necessity1 the second1 freedom from sin1 the third1 freedom from misery2 of which the first is naturally inherent in man1 so that nothing can ever deprive him of it3 the other two are lost by sin4 ,this distinction ,i readily admit1 except that it improperly confounds necessity with coaction4 ,and the wide difference between these things1 with the necessity of its being considered1 will appear in another place4 ,,vi4 ,this being admitted will place it beyond all doubt1 that man is not possessed of free will for good works1 unless he be assisted by grace1 and that special grace which is bestowed on the elect alone in regeneration4 ,for ,i stop not to notice those fanatics1 who pretend that grace is offered equally and promiscuously to all4 ,but it does not yet appear1 whether he is altogether deprived of power to do good1 or whether he yet possesses some power1 though small and feeble2 which of itself can do nothing1 but by the assistance of grace does also perform its part4 ,lombard1 in order to establish this notion1 informs us that two sorts of grace are necessary to qualify us for the performance of good works4 ,one he calls operative1 by which we efficaciously will what is good2 the other coperative1 which attends as auxiliary to a good will4 ,this division ,i dislike1 because1 while he attributes an efficacious desire of what is good to the grace of ,god1 he insinuates that man has of his own nature antecedent1 though ineffectual1 desires after what is good2 as ,bernard asserts that a good will is the work of ,god1 but yet allows that man is selfimpelled to desire such a good will4 ,but this is very remote from the meaning of ,augustine1 from whom1 however1 ,lombard would be thought to have borrowed this division4 ,the second part of it offends me by its ambiguity1 which has produced a very erroneous interpretation4 ,for they have supposed that we coperate with the second sort of ,divine grace1 because we have it in our power either to frustrate the first sort by rejecting it1 or to confirm it by our obedience to it4 ,the author of the treatise 8,on the ,vocation of the ,gentiles0 expresses it thus--that those who have the use of reason and judgment are at liberty to depart from grace1 that they may be rewarded for not having departed1 and that what is impossible without the coperation of the ,spirit1 may be imputed to their merits1 by whose will it might have been prevented4 ,these two things ,i have thought proper to notice as ,i proceed1 that the reader may perceive how much ,i dissent from the sounder schoolmen4 ,for ,i differ considerably more from the later sophists1 as they have departed much further from the judgment of antiquity4 ,however1 we understand from this division1 in what sense they have ascribed free will to man4 ,for ,lombard at length pronounces1 that we are not therefore possessed of free will1 because we have an equal power to do or to think either good or evil1 but only because we are free from constraint4 ,and this liberty is not diminished1 although we are corrupt1 and the slaves of sin1 and capable of doing nothing but sin4 ,,vii4 ,then man will be said to possess free will in this sense1 not that he has an equally free election of good and evil1 but because he does evil voluntarily1 and not by constraint4 ,that1 indeed1 is very true2 but what end could it answer to decorate a thing so diminutive with a title so superb8 ,egregious liberty indeed1 if man be not compelled to serve sin1 but yet is such a willing slave1 that his will is held in bondage by the fetters of sin4 ,i really abominate contentions about words1 which disturb the ,church without producing any good effect2 but ,i think that we ought religiously to avoid words which signify any absurdity1 particularly when they lead to a pernicious error4 ,how few are there1 pray1 who1 when they hear free will attributed to man1 do not immediately conceive1 that he has the sovereignty over his own mind and will1 and is able by his innate power to incline himself to whatever he pleases8 ,but it will be said1 all danger from these expressions will be removed1 if the people are carefully apprized of their signification4 ,but1 on the contrary1 the human mind is naturally so prone to falsehood1 that it will sooner imbibe error from one single expression1 than truth from a prolix oration2 of which we have a more certain experiment than could be wished in this very word4 ,for neglecting that explanation of the fathers1 almost all their successors have been drawn into a fatal selfconfidence1 by adhering to the original and proper signification of the word4 ,,viii4 ,but if we regard the authority of the fathers--though they have the term continually in their mouths1 they at the same time declare with what extent of signification they use it4 ,first of all1 ,augustine1 who hesitates not to call the will a slave4 ,he expresses his displeasure in one place against those who deny free will2 but he declares the principal reason for it1 when he says1 8,only let no man dare so to deny the freedom of the will1 as to desire to excuse sin40 ,elsewhere he plainly confesses1 that the human will is not free without the ,spirit1 since it is subject to its lusts1 by which it is conquered and bound4 ,again3 that when the will was overcome by the sin into which it fell1 nature began to be destitute of liberty4 ,again3 that man1 having made a wrong use of his free will1 lost both it and himself4 ,again3 that free will is in a state of captivity1 so that it can do nothing towards righteousness4 ,again3 that the will cannot be free1 which has not been liberated by ,divine grace4 ,again3 that the ,divine justice is not fulfilled1 while the law commands1 and man acts from his own strength2 but when the ,spirit assists1 and the human will obeys1 not as being free1 but as liberated by ,god4 ,and he briefly assigns the cause of all this1 when1 in another place1 he tells us1 that man at his creation received great strength of free will1 but lost it by sin4 ,therefore1 having shown that free will is the result of grace1 he sharply inveighs against those who arrogate it to themselves without grace4 8,how1 then10 says he1 8do miserable men dare to be proud of free will1 before they are liberated1 or of their own strength1 if they have been liberated80 ,nor do they consider that the term free will signifies liberty4 ,but 8where the ,spirit of the ,lord is1 there is liberty407#efj7 ,if1 therefore1 they are the slaves of sin1 why do they boast of free will8 8,for of whom a man is overcome1 of the same is he brought in bondage407#efa7 ,but if they have been liberated1 why do they boast as of their own work8 ,are they so much at liberty as to refuse to be the servants of him who says1 8,without me ye can do nothing087#efb7 ,besides1 in another place1 also1 he seems to discountenance the use of that expression1 when he says that the will is free1 but not liberated2 free from righteousness1 enslaved to sin4 ,this sentiment he also repeats and applies in another place1 where he maintains that man is not free from righteousness1 but by the choice of his will1 and that he is not made free from sin1 but by the grace of the ,saviour4 ,he who declares that human liberty is nothing but an emancipation or manumission from righteousness1 evidently exposes it to ridicule as an unmeaning term4 ,therefore1 if any man allows himself the use of this term without any erroneous signification1 he will not be troubled by me on that account3 but because ,i think that it cannot be retained without great danger1 and that1 on the contrary1 its abolition would be very beneficial to the ,church1 ,i would neither use it myself1 nor wish it to be used by others who may consult my opinion4 ,,ix4 ,perhaps ,i may be thought to have raised a great prejudice against myself1 by confessing that all the ecclesiastical writers1 except ,augustine1 have treated this subject with such ambiguities or variations1 that nothing certain can be learned from their writings4 ,for some will interpret this1 as though ,i intended to deprive them of the right of giving their suffrages1 because their opinions are all adverse to mine4 ,but ,i have had no other object in view than simply and faithfully to consult the benefit of pious minds1 who1 if they wait to discover the sentiments of the fathers on this subject1 will fluctuate in perpetual uncertainty4 ,at one time they teach man1 despoiled of all strength of free will1 to have recourse to grace alone2 at another1 they either furnish1 or appear to furnish1 him with armour naturally his own4 ,yet that1 amidst all this ambiguity of expression1 esteeming the strength of man as little or nothing1 they have ascribed the praise of every thing that is good entirely to the ,holy ,spirit1 is not difficult to prove1 if ,i introduce some passages from them1 in which this sentiment is clearly maintained4 ,for what is the meaning of that assertion of ,cyprian1 so frequently celebrated by ,augustine1 8,that we ought to glory in nothing1 because we have nothing of our own20 but that man1 completely impoverished in himself1 should learn to depend entirely on ,god8 ,what is the meaning of that observation of ,augustine and ,eucherius1 when they represent ,christ as the tree of life1 to whom whosoever shall have stretched forth his hand shall live2 and free will as the tree of knowledge of good and evil1 and say that whosoever forsakes the grace of ,god and tastes of it shall die8 ,what is the meaning of that assertion of ,chrysostom1 that every man by nature is not only a sinner1 but altogether sin8 ,if we have not one good quality1 if from his head to his feet man be entirely sin1 if it be wrong even to try how far the power of the will extends1--how1 then1 can it be right to divide the praise of a good work between ,god and man8 ,i could introduce many such passages from other fathers2 but lest any one should cavil1 that ,i select only those things which favour my own cause1 but artfully omit those which oppose it1 ,i refrain from such a recital4 ,i venture to affirm1 however1 that though they sometimes too highly extol free will1 yet their design was to teach man to discard all reliance on his own power1 and to consider all his strength as residing in ,god alone4 ,i now proceed to a simple explication of the truth in considering the nature of man4 ,x4 ,but ,i am obliged to repeat here1 what ,i premised in the beginning of this chapter--that he who feels the most consternation1 from a consciousness of his own calamity1 poverty1 nakedness1 and ignominy1 has made the greatest proficiency in the knowledge of himself4 ,for there is no danger that man will divest himself of too much1 provided he learns that what is wanting in him may be recovered in ,god4 ,but he cannot assume to himself even the least particle beyond his just right1 without ruining himself with vain confidence1 and incurring the guilt of enormous sacrilege1 by transferring to himself the honour which belongs to ,god4 ,and whenever our minds are pestered with this cupidity1 to desire to have something of our own1 which may reside in ourselves rather than in ,god1 we may know that this idea is suggested by the same counsellor1 who excited in our first parents the desire of resembling 8gods1 knowing good and evil407#efc7 ,if that term be diabolical1 which exalts man in his own opinion1 let us not admit it1 unless we wish to take the counsel of an enemy4 ,it is pleasant1 indeed1 to have so much innate strength as to confide in and be satisfied with ourselves4 ,but from being allured into this vain confidence1 let us be deterred by the many awful sentences which severely humble us to the dust2 such as 8,cursed be the man that trusteth in man1 and maketh flesh his arm407#efd7 ,again3 8,god delighteth not in the strength of the horse2 he taketh not pleasure in the legs of a man4 ,the ,lord taketh pleasure in them that fear him1 in those that hope in his mercy407#efe7 ,again3 8,he giveth power to the faint2 and to them that have no might he increaseth strength4 ,even the youths shall faint and be weary1 and the young men shall utterly fall2 but they that wait upon the ,lord shall renew their strength407#eff7 ,the tendency of all which is to prevent us from depending1 in the smallest degree1 on our own strength1 if we wish ,god to be propitious to us1 who 8resisteth the proud1 but giveth grace unto the humble407#efg7 ,then let us remember these promises2 8,i will pour water upon him that is thirsty1 and floods upon the dry ground307#efh7 again2 8,ho6 every one that thirsteth1 come ye to the waters307#efi7 which declare1 that none are admitted to a participation of the blessings of ,god1 but those who are pining away with a sense of their own poverty4 ,nor should such promises as this of ,isaiah be overlooked3 8,the sun shall be no more thy light by day2 neither for brightness shall the moon give light unto thee2 but the ,lord shall be unto thee an everlasting light407#egj7 ,the ,lord certainly does not deprive his servants of the splendour of the sun or of the moon2 but because he will appear exclusively glorious in them1 he calls off their confidence to a great distance1 even from those things which in their opinion are the most excellent4 ,,xi4 ,i have always1 indeed1 been exceedingly pleased with this observation of ,chrysostom1 that humility is the foundation of our philosophy2 but still more with this of ,augustine3 8,as a rhetorician10 says he1 8on being interrogated what was the first thing in the rules of eloquence1 replied1 #8,pronunciation2' and on being separately interrogated what was the second1 and what was the third1 gave the same reply2 so1 should any one interrogate me concerning the rules of the ,christian religion1 the first1 second1 and third1 ,i would always reply1 ,humility40 ,now1 he does not consider it as humility1 when a man1 conscious to himself of some little power1 abstains from pride and haughtiness2 but when he truly feels his condition to be such that he has no refuge but in humility1 as he elsewhere declares4 8,let no man10 says he1 8flatter himself3 of himself he is a devil3 every blessing he enjoys is only from ,god4 ,for what have you that is your own1 but sin8 ,take to yourself sin1 which is your own2 for righteousness belongs to ,god40 ,again3 8,why do men so presume on the ability of nature8 ,it is wounded1 maimed1 distressed1 and ruined4 ,it needs a true confession1 not a false defence40 ,again3 8,when every one knows1 that in himself he is nothing1 and that he cannot assist himself1 the arms are broken within him1 and the contentions are subsided40 ,but it is necessary that all the weapons of impiety should be broken in pieces and consumed1 that you may remain unarmed1 and have no help in yourself4 ,the greater your weakness is in yourself1 so much the more the ,lord assists you4 ,so in the seventieth ,psalm he forbids us to remember our own righteousness1 that we may know the righteousness of ,god2 and shows that ,god so recommends his grace to us1 that we may know that we are nothing1 and are solely dependent on the ,divine mercy1 being of ourselves altogether evil4 ,here1 then1 let us not contend with ,god concerning our right1 as though what is attributed to him were deducted from our welfare4 ,for as our humility is his exaltation1 so the confession of our humility has an immediate remedy in his commiseration4 ,now1 ,i do not expect that a man unconvinced should voluntarily submit1 and1 if he has any strength1 withdraw his attention from it to be reduced to true humility2 but ,i require1 that1 discarding the malady of selflove and love of strife1 which blinds him1 and leads him to entertain too high an opinion of himself1 he should seriously contemplate himself in the faithful mirror of the ,scripture4 ,,xii4 ,and1 indeed1 ,i much approve of that common observation which has been borrowed from ,augustine1 that the natural talents in man have been corrupted by sin1 but that of the supernatural ones he has been wholly deprived4 ,for by the latter are intended1 both the light of faith and righteousness1 which would be sufficient for the attainment of a heavenly life and eternal felicity4 ,therefore1 when he revolted from the ,divine government1 he was at the same time deprived of those supernatural endowments1 which had been given him for the hope of eternal salvation4 ,hence it follows1 that he is exiled from the kingdom of ,god1 in such a manner1 that all the affections relating to the happy life of the soul1 are also extinguished in him1 till he recovers them by the grace of regeneration4 ,such are faith1 love to ,god1 charity towards our neighbours1 and an attachment to holiness and righteousness4 ,all these things1 being restored by ,christ1 are esteemed adventitious and preternatural2 and therefore we conclude that they had been lost4 ,again1 soundness of mind and rectitude of heart were also destroyed2 and this is the corruption of the natural talents4 ,for although we retain some portion of understanding and judgment together with the will1 yet we cannot say that our mind is perfect and sound1 which is oppressed with debility and immersed in profound darkness2 and the depravity of our will is sufficiently known4 ,reason1 therefore1 by which man distinguishes between good and evil1 by which he understands and judges1 being a natural talent1 could not be totally destroyed1 but is partly debilitated1 partly vitiated1 so that it exhibits nothing but deformity and ruin4 ,in this sense ,john says1 that 8the light0 still 8shineth in darkness10 but that 8the darkness comprehendeth it not407#ega7 ,in this passage both these ideas are clearly expressed--that some sparks continue to shine in the nature of man1 even in its corrupt and degenerate state1 which prove him to be a rational creature1 and different from the brutes1 because he is endued with understanding2 and yet that this light is smothered by so much ignorance1 that it cannot act with any degree of efficacy4 ,so the will1 being inseparable from the nature of man1 is not annihilated2 but it is fettered by depraved and inordinate desires1 so that it cannot aspire after any thing that is good4 ,this1 indeed1 is a complete definition1 but requires more diffuse explication4 ,therefore1 that the order of our discourse may proceed according to the distinction we have stated1 in which we divided the soul into understanding and will1 let us first examine the power of the understanding4 ,to condemn it to perpetual blindness1 so as to leave it no intelligence in any thing1 is repugnant1 not only to the ,divine word1 but also to the experience of common sense4 ,for we perceive in the mind of man some desire of investigating truth1 towards which he would have no inclination1 but from some relish of it previously possessed4 ,it therefore indicates some perspicuity in the human understanding1 that it is attracted with a love of truth2 the neglect of which in the brutes argues gross sense without reason2 although this desire1 small as it is1 faints even before its entrance on its course1 because it immediately terminates in vanity4 ,for the dulness of the human mind renders it incapable of pursuing the right way of investigating the truth2 it wanders through a variety of errors1 and groping1 as it were1 in the shades of darkness1 often stumbles1 till at length it is lost in its wanderings2 thus1 in its search after truth1 it betrays its incapacity to seek and find it4 ,it also labours under another grievous malady1 frequently not discerning what those things are1 the true knowledge of which it would be proper to attain1 and therefore torments itself with a ridiculous curiosity in fruitless and unimportant inquiries4 ,to things most necessary to be known it either never adverts1 or contemptuously and rarely digresses2 but scarcely ever studies them with serious application4 ,this depravity being a common subject of complaint with heathen writers1 all men are clearly proved to have been implicated in it4 ,wherefore ,solomon1 in his ,ecclesiastes1 after having enumerated those pursuits in which men consider themselves as displaying superior wisdom1 concludes with pronouncing them to be vain and frivolous4 ,,xiii4 ,yet its attempts are not always so fruitless1 but that it makes some discoveries1 particularly when it applies itself to inferior things4 ,nor is it so stupid1 as to be without some slender notion also of superior ones1 however negligently it attends to the investigation of them2 but it possesses not an equal ability for both4 ,for it is when it goes beyond the limits of the present life1 that it is chiefly convinced of its own imbecility4 ,wherefore1 that we may better perceive how far it proceeds in every case according to the degrees of its ability1 it will be useful for us to propose the following distinction2 that there is one understanding for terrestrial things1 and another for celestial ones4 ,i call those things terrestrial which do not pertain to ,god and his kingdom1 to true righteousness1 or to the blessedness of a future life2 but which relate entirely to the present life1 and are in some sense confined within the limits of it4 ,celestial things are the pure knowledge of ,god1 the method of true righteousness1 and the mysteries of the heavenly kingdom4 ,in the first class are included civil polity1 domestic economy1 all the mechanical arts and liberal sciences2 in the second1 the knowledge of ,god and of the ,divine will1 and the rule for conformity to it in our lives4 ,now1 in regard to the first class1 it must be confessed1 that as man is naturally a creature inclined to society1 he has also by nature an instinctive propensity to cherish and preserve that society2 and therefore we perceive in the minds of all men general impressions of civil probity and order4 ,hence it is that not a person can be found who does not understand1 that all associations of men ought to be governed by laws1 or who does not conceive in his mind the principles of those laws4 ,hence that perpetual consent of all nations1 as well as all individuals1 to the laws1 because the seeds of them are innate in all mankind1 without any instructor or legislator4 ,i regard not the dissensions and contests which afterwards arise1 while some desire to invert all justice and propriety1 to break down the barriers of the laws1 and to substitute mere cupidity in the room of justice1 as is the case with thieves and robbers4 ,others--which is a fault more common--think that unjust which legislators have sanctioned as just2 and1 on the contrary1 pronounce that to be laudable which they have forbidden4 ,for the former of these hate not the laws from an ignorance that they are good and sacred2 but1 inflamed with the violence of their passions1 manifestly contend against reason1 and under the influence of their lawless desires1 execrate that which their judgments approve4 ,the controversy of the latter of these is by no means repugnant to that original idea of equity which we have mentioned2 for when men dispute with each other on the comparative merits of different laws1 it implies their consent to some general rule of equity4 ,this clearly argues the debility of the human mind1 which halts and staggers even when it appears to follow the right way4 ,yet it is certainly true1 that some seeds of political order are sown in the minds of all4 ,and this is a powerful argument1 that in the constitution of this life no man is destitute of the light of reason4 ,,xiv4 ,next follow the arts1 both liberal and manual2 for learning which1 as there is in all of us a certain aptitude1 they also discover the strength of human ingenuity4 ,but though all men are not capable of learning every art1 yet it is a very sufficient proof of the common energy1 that scarcely an individual can be found1 whose sagacity does not exert itself in some particular art4 ,nor have they an energy and facility only in learning1 but also in inventing something new in every art1 or in amplifying and improving what they have learned from their predecessors4 ,though this excited ,plato erroneously to assert that such an apprehension is only a recollection of what the soul knew in its prexistent state1 before it came into the body1 it constrains us1 by the most cogent reasons1 to acknowledge that the principle of it is innate in the human mind4 ,these instances1 therefore1 plainly prove1 that men are endued with a general apprehension of reason and understanding4 ,yet it is such a universal blessing1 that every one for himself ought to acknowledge it as the peculiar favour of ,god4 ,to this gratitude the ,author of nature himself abundantly excites us1 by his creation of idiots1 in whom he represents the state of the human soul without his illumination1 which1 though natural to all1 is nevertheless a gratuitous gift of his beneficence towards every individual4 ,but the invention and methodical teaching of these arts1 and the more intimate and excellent knowledge of them1 which is peculiar to a few1 are no solid argument of general perspicacity2 yet1 belonging to both the pious and the impious1 they are justly numbered among the natural talents4 ,,xv4 ,whenever1 therefore1 we meet with heathen writers1 let us learn from that light of truth which is admirably displayed in their works1 that the human mind1 fallen as it is1 and corrupted from its integrity1 is yet invested and adorned by ,god with excellent talents4 ,if we believe that the ,spirit of ,god is the only fountain of truth1 we shall neither reject nor despise the truth itself1 wherever it shall appear1 unless we wish to insult the ,spirit of ,god2 for the gifts of the ,spirit cannot be undervalued without offering contempt and reproach to the ,spirit himself4 ,now1 shall we deny the light of truth to the ancient lawyers1 who have delivered such just principles of civil order and polity8 ,shall we say that the philosophers were blind in their exquisite contemplation and in their scientific description of nature8 ,shall we say that those1 who by the art of logic have taught us to speak in a manner consistent with reason1 were destitute of understanding themselves8 ,shall we accuse those of insanity1 who by the study of medicine have been exercising their industry for our advantage8 ,what shall we say of all the mathematics8 ,shall we esteem them the delirious ravings of madmen8 ,on the contrary1 we shall not be able even to read the writings of the ancients on these subjects without great admiration2 we shall admire them1 because we shall be constrained to acknowledge them to be truly excellent4 ,and shall we esteem any thing laudable or excellent1 which we do not recognize as proceeding from ,god8 ,let us1 then1 be ashamed of such great ingratitude1 which was not to be charged on the heathen poets1 who confessed that philosophy1 and legislation1 and useful arts1 were the inventions of their gods4 ,therefore1 since it appears that those whom the ,scripture styles 8natural men10 1 have discovered such acuteness and perspicacity in the investigation of sublunary things1 let us learn from such examples1 how many good qualities the ,lord has left to the nature of man1 since it has been despoiled of what is truly good4 ,,xvi4 ,yet let us not forget that these are most excellent gifts of the ,divine ,spirit1 which for the common benefit of mankind he dispenses to whomsoever he pleases4 ,for if it was necessary that the ,spirit of ,god should infuse into ,bezaleel and ,aholiab the understanding and skill requisite for the construction of the tabernacle17#egb7 we need not wonder if the knowledge of those things1 which are most excellent in human life1 is said to be communicated to us by the ,spirit of ,god4 ,nor is there any reason for inquiring1 what intercourse with the ,spirit is enjoyed by the impious who are entirely alienated from ,god4 ,for when the ,spirit of ,god is said to dwell only in the faithful1 that is to be understood of the ,spirit of sanctification1 by whom we are consecrated as temples to ,god himself4 ,yet it is equally by the energy of the same ,spirit1 that ,god replenishes1 actuates1 and quickens all creatures1 and that1 according to the property of each species which he has given it by the law of creation4 ,now1 if it has pleased the ,lord that we should be assisted in physics1 logic1 mathematics1 and other arts and sciences1 by the labour and ministry of the impious1 let us make use of them2 lest1 if we neglect to use the blessings therein freely offered to us by ,god1 we suffer the just punishment of our negligence4 ,but1 lest any one should suppose a man to be truly happy1 when he is admitted to possess such powerful energies for the discovery of truth relating to the elements of this world1 it must likewise be added1 that all that faculty of understanding1 and the understanding which is the consequence of it1 is1 in the sight of ,god1 a fleeting and transitory thing1 where there is not a solid foundation of truth4 ,for the sentiment of ,augustine1 with whom1 as we have observed1 the ,master of the ,sentences and the ,schoolmen have been constrained to coincide1 is strictly true--that as the gratuitous or supernatural gifts were taken away from man after the fall1 so these natural ones which remained have been corrupted2 not that they can be defiled in themselves as proceeding from ,god1 but because they have ceased to be pure to polluted man1 so that he can obtain no praise from them4 ,,xvii4 ,let us conclude1 therefore1 that it is evident in all mankind1 that reason is a peculiar property of our nature1 which distinguishes us from the brute animals1 as sense constitutes the difference between them and things inanimate4 ,for whereas some are born fools and idiots1 that defect obscures not the general goodness of ,god4 ,such a spectacle should rather teach us that what we retain ought justly to be ascribed to his indulgence2 because1 had it not been for his mercy to us1 our defection would have been followed by the total destruction of our nature4 ,but whereas some excel in penetration1 others possess superior judgment1 and others have a greater aptitude to learn this or that art1 in this variety ,god displays his goodness to us1 that no one may arrogate to himself as his own what proceeds merely from the ,divine liberality4 ,for whence is it that one is more excellent than another1 unless it be to exalt in our common nature the special goodness of ,god1 which in the preterition of many1 proclaims that it is under an obligation to none8 ,moreover1 ,god inspires particular motions according to the vocation of each individual2 of which many examples occur in the book of the ,judges1 where the ,spirit of the ,lord is said to 8come upon0 those whom he called to govern the people47#egc7 ,finally1 in all important actions there is a special instinct2 for which reason it is said that ,saul was followed by valiant men1 8whose hearts ,god had touched407#egd7 ,and ,samuel1 when he predicts his inauguration into the kingdom1 thus expresses himself3 8,the ,spirit of the ,lord will come upon thee1 and thou shalt be turned into another man407#ege7 ,and this is extended to the whole course of his government2 as it is afterwards narrated concerning ,david1 that 8the ,spirit of the ,lord came upon him from that day forward407#egf7 ,but the same expression is used in other places in reference to particular impulses4 ,even in ,homer1 men are said to excel in abilities1 not only as ,jupiter has distributed to every one1 but according as he guides him from day to day4 ,and experience clearly shows1 since the most ingenious and sagacious of mankind frequently stand still in profound astonishment1 that the minds of men are subject to the power and will of ,god to govern them every moment2 for which reason it is said1 that 8he taketh away the heart of the chief people of the earth1 and causeth them to wander in a wilderness where there is no way407#egg7 ,yet in this diversity we perceive some remaining marks of the ,divine image1 which distinguish the human race in general from all the other creatures4 ,,xviii4 ,we now proceed to show what human reason can discover1 when it comes to the kingdom of ,god1 and to that spiritual wisdom1 which consists chiefly in three things--to know ,god1 his paternal favour towards us1 on which depends our salvation1 and the method of regulating our lives according to the rule of the law4 ,in the two first points1 but especially in the second1 the most sagacious of mankind are blinder than moles4 ,i do not deny that some judicious and apposite observations concerning ,god may be found scattered in the writings of the philosophers2 but they always betray a confused imagination4 ,the ,lord afforded them1 as we have before observed1 some slight sense of his ,divinity1 that they might not be able to plead ignorance as an excuse for impiety1 and sometimes impelled them to utter things1 by the confession of which they might themselves be convinced4 ,but they saw the objects presented to their view in such a manner1 that by the sight they were not even directed to the truth1 much less did they arrive at it2 just as a man1 who is travelling by night across a field1 sees the coruscations of lightning extending for a moment far and wide1 but with such an evanescent view1 that so far from being assisted by them in proceeding on his journey1 he is reabsorbed in the darkness of the night before he can advance a single step4 ,besides1 those few truths1 with which they1 as it were1 fortuitously besprinkle their books1 with what numerous and monstrous falsehoods are they defiled6 ,lastly1 they never had the smallest idea of that certainty of the ,divine benevolence towards us1 without which the human understanding must necessarily be full of immense confusion4 ,human reason1 then1 neither approaches1 nor tends1 nor directs its views towards this truth1 to understand who is the true ,god1 or in what character he will manifest himself to us4 ,,xix4 ,but because1 from our being intoxicated with a false opinion of our own perspicacity1 we do not without great difficulty suffer ourselves to be persuaded1 that in ,divine things our reason is totally blind and stupid1 it will be better1 ,i think1 to confirm it by testimonies of ,scripture1 than to support it by arguments4 ,this is beautifully taught by ,john1 in that passage which ,i lately cited1 where he says that1 from the beginning1 8in ,god was life1 and the life was the light of men4 ,and the light shineth in darkness2 and the darkness comprehended it not407#egh7 ,he indicates1 indeed1 that the soul of man is irradiated with a beam of ,divine light1 so that it is never wholly destitute either of some little flame1 or at least of a spark of it2 but he likewise suggests that it cannot comprehend ,god by that illumination4 ,and this because all his sagacity1 as far as respects the knowledge of ,god1 is mere blindness4 ,for when the ,spirit calls men 8darkness10 he at once totally despoils them of the faculty of spiritual understanding4 ,wherefore he asserts that believers1 who receive ,christ1 are 8born not of blood1 nor of the will of the flesh1 nor of the will of man1 but of ,god207#egi7 as though he had said that the flesh is not capable of such sublime wisdom as to conceive of ,god and ,divine things1 without being illuminated by the ,spirit of ,god2 as ,christ testified that his being known by ,peter was owing to a special revelation of the ,father47#ehj7 ,,xx4 ,if we were firmly persuaded of what1 indeed1 ought not to be questioned1 that our nature is destitute of all those things which our heavenly ,father confers on his elect through the ,spirit of regeneration1 here would be no cause of hesitation4 ,for this is the language of the faithful by the mouth of the ,prophet3 8,with thee is the fountain of life2 in thy light we shall see light407#eha7 ,the ,apostle confirms the same1 when he says that 8no man can say that ,jesus is ,lord1 but by the ,holy ,ghost407#ehb7 ,and ,john the ,baptist1 perceiving the stupidity of his disciples1 exclaims1 that 8a man can receive nothing except it be given him from above407#ehc7 ,that by 8gift0 he intends a special illumination1 not a common faculty of nature1 is evident from the complaint which he makes of the inefficacy of the many discourses in which he had recommended ,christ to his disciples4 8,i see that words are unavailing to instruct the minds of men in ,divine things1 unless ,god give them understanding by his ,spirit40 ,and ,moses also1 when he reproaches the people for their forgetfulness1 yet at the same time remarks1 that they cannot be wise in the mysteries of ,god but by the ,divine favour4 ,he says1 8,thine eyes have seen the signs and those great miracles2 yet the ,lord hath not given you a heart to perceive1 and eyes to see1 and ears to hear407#ehd7 ,what more would he express1 if he had called them blockheads1 destitute of all understanding in the consideration of the works of ,god8 ,whence the ,lord1 by the ,prophet1 promises1 as an instance of peculiar grace1 that he will give the ,israelites 8a heart to know0 him27#ehe7 plainly suggesting that the mind of man has no spiritual wisdom any further than as it is enlightened by him4 ,christ also has clearly confirmed this by his own declaration1 that no man can come to him1 except the ,father draw him47#ehf7 ,what6 is he not himself the lively image of the ,father1 representing to us all 8the brightness of his glory087#ehg7 ,therefore1 he could not better manifest the extent of our capacity for the knowledge of ,god1 than when he affirms that we have no eyes to behold his image where it is so plainly exhibited4 ,what6 did he not descend to the earth in order to discover to men the will of the ,father8 ,and did he not faithfully fulfil the object of his mission8 ,he certainly did2 but his preaching is not at all efficacious1 unless the way to the heart be laid open by the internal teaching of the ,spirit4 ,therefore1 none come to him but they who have heard and learned of the ,father4 ,what is the nature of this hearing and learning8 ,it is when the ,spirit1 by a wonderful and peculiar power1 forms the ears to hear and the mind to understand4 ,and lest this should appear strange1 he cites the prophecy of ,isaiah1 where1 predicting the restoration of the ,church1 he says1 that all those who shall be saved 8shall be taught of the ,lord40 ,if ,god there predicts something peculiar concerning his elect1 it is evident that he speaks not of that kind of instruction which is common also to the impious and profane4 ,it must be concluded1 therefore1 that there is no admission into the kingdom of ,god1 but for him whose mind has been renewed by the illumination of the ,holy ,spirit4 ,but ,paul expresses himself more clearly than all the others4 ,having professedly entered upon this argument1 after he has condemned all human wisdom as folly and vanity1 and even reduced it to nothing1 he comes to this conclusion3 8,the natural man receiveth not the things of the ,spirit of ,god2 for they are foolishness unto him2 neither can he know them1 because they are spiritually discerned407#ehh7 ,whom does he call the natural man8 him who depends on the light of nature4 ,he1 ,i say1 has no apprehension of the mysteries of ,god4 ,why so8 because through slothfulness he neglects them8 ,nay1 even his utmost endeavours can avail nothing1 8because they are spiritually discerned40 ,this implies1 that being entirely concealed from human perspicacity1 they are discovered only by the revelation of the ,spirit2 so that where the illumination of the ,spirit is not enjoyed1 they are deemed foolishness itself4 ,he had before extolled 8the things which ,god hath prepared for them that love him07#ehi7 above the capacity of our eyes1 our ears1 and our minds2 he had even asserted that human wisdom was a kind of veil1 by which the mind is prevented from a discovery of ,god4 ,what do we want more8 ,the ,apostle pronounces that 8,god hath made foolish the wisdom of this world207#eij7 and shall we ascribe to it such a degree of sagacity1 as would enable it to penetrate to ,god1 and to the most secret recesses of the heavenly kingdom8 ,far be from us such extreme stupidity4 ,,xxi4 ,that which he here detracts from men1 he in another place ascribes exclusively to ,god4 ,praying for the ,ephesians1 he says1 8,may ,god1 the ,father of glory1 give unto you the ,spirit of wisdom and revelation407#eia7 ,you hear now that all wisdom and revelation is the gift of ,god4 ,what follows8 8,the eyes of your understanding being enlightened40 ,if they need a new revelation1 they are certainly blind of themselves4 ,it follows1 8that ye may know what is the hope of your calling10 c4 ,he confesses1 then1 that the minds of men are not naturally capable of so great knowledge1 as to know their own calling4 ,nor let any ,pelagian here object1 that ,god assists this stupidity or ignorance1 when1 by the teaching of his word1 he directs the human understanding to that which1 without a guide1 it never could have attained4 ,for ,david had the law1 in which all desirable wisdom was comprised3 yet1 not content with this1 he requested that his eyes might be opened to consider the mysteries of that law47#eib7 ,by this expression he clearly signifies1 that the sun arises on the earth1 where the word of ,god shines on mankind2 but that they derive little advantage from it1 till he himself either gives them eyes or opens them1 who is therefore called 8the ,father of lights207#eic7 because wherever he shines not by his ,spirit1 every thing is covered with darkness4 ,thus also the ,apostles were rightly and abundantly taught by the best of all teachers3 yet1 if they had not needed the ,spirit of truth7#eid7 to instruct their minds in that very doctrine which they had previously heard1 they would not have been commanded to expect him4 ,if1 in imploring any favour of ,god1 we confess our need1 and if his promising it argues our poverty1 let no man hesitate to acknowledge1 that he is incapable of understanding the mysteries of ,god1 any further than he has been illuminated by ,divine grace4 ,he who attributes to himself more understanding1 is so much the blinder1 because he does not perceive and acknowledge his blindness4 ,,xxii4 ,it remains for us to notice the third branch of knowledge1 relating to the rule for the proper regulation of our life1 which we truly denominate the knowledge of works of righteousness2 in which the human mind discovers somewhat more acuteness than in the two former particulars4 ,for the ,apostle declares1 that 8when the ,gentiles1 which have not the law1 do by nature the things contained in the law1 these1 having not the law1 are a law unto themselves2 which show the work of the law written in their hearts1 their conscience also bearing witness1 and their thoughts the mean while accusing or else excusing one another407#eie7 ,if the ,gentiles have naturally the righteousness of the law engraven on their minds1 we certainly cannot say that they are altogether ignorant how they ought to live4 ,and no sentiment is more commonly admitted1 than that man is sufficiently instructed in a right rule of life by that natural law of which the ,apostle there speaks4 ,but let us examine for what purpose this knowledge of the law was given to men2 and then it will appear how far it can conduct them towards the mark of reason and truth4 ,this is evident also from the words of ,paul1 if we observe the connection of the passage4 ,he had just before said1 8,as many as have sinned without law1 shall also perish without law2 and as many as have sinned in the law1 shall be judged by the law40 ,because it might appear absurd that the ,gentiles should perish without any previous knowledge1 he immediately subjoins that their conscience supplies the place of a law to them1 and is therefore sufficient for their just condemnation4 ,the end of the law of nature1 therefore1 is1 that man may be rendered inexcusable4 ,nor will it be improperly defined in this manner--,that it is a sentiment of the conscience sufficiently discerning between good and evil1 to deprive men of the pretext of ignorance1 while they are convicted even by their own testimony4 ,such is the indulgence of man to himself1 that in the perpetration of evil actions he always gladly diverts his mind as much as he possibly can from all sense of sin2 which seems to have induced ,plato to suppose1 that no sin is committed but through ignorance4 ,this remark of his would be correct1 if the hypocrisy of men could go so far in the concealment of their vices1 as that the mind would have no consciousness of its guilt before ,god4 ,but since the sinner1 though he endeavours to evade the knowledge of good and evil imprinted on his mind1 is frequently brought back to it1 and so is not permitted to shut his eyes1 but compelled1 whether he will or not1 sometimes to open them1 there is no truth in the assertion1 that he sins only through ignorance4 ,,xxiii4 ,themistius1 another philosopher1 with more truth1 teaches that the human understanding is very rarely deceived in the universal definition1 or in the essence of a thing2 but that it falls into error1 when it proceeds further1 and descends to the consideration of particular cases4 ,there is no man1 who1 if he be interrogated in a general way1 will not affirm homicide to be criminal2 but he who conspires the death of his enemy1 deliberates on it as a good action4 ,the adulterer will condemn adultery in general2 but will privately flatter himself in his own4 ,here lies the ignorance--when a man1 proceeding to a particular case1 forgets the rule which he had just fixed as a general position4 ,this subject is very excellently treated by ,augustine1 in his exposition of the first verse of the fiftyseventh ,psalm4 ,the observation of ,themistius1 however1 is not applicable to all cases2 for sometimes the turpitude of the crime so oppresses the conscience of the sinner1 that1 no longer imposing on himself under the false image of virtue1 he rushes into evil with the knowledge of his mind and the consent of his will4 ,this state of mind produced these expressions1 which we find in a heathen poet3 8,i see the better path1 and approve it2 ,i pursue the worse40 ,wherefore the distinction of ,aristotle between incontinence and intemperance appears to me to be highly judicious4 ,where incontinence predominates1 he says1 that by the perturbation of the affections or passions1 the mind is deprived of particular knowledge1 so that in its own evil actions it observes not that criminality which it generally discovers in similar actions committed by other persons2 and that when the perturbation has subsided1 penitence immediately succeeds2 that intemperance is not extinguished or broken by a sense of sin1 but1 on the contrary1 obstinately persists in the choice of evil which it has made4 ,,xxiv4 ,now1 when you hear of a universal judgment in man to discriminate between good and evil1 you must not imagine that it is every where sound and perfect4 ,for if the hearts of men be furnished with a capacity of discriminating what is just and unjust1 only that they may not excuse themselves with the plea of ignorance1 it is not at all necessary for them to discover the truth in every point2 it is quite sufficient if they understand so much that they can avail themselves of no subterfuge1 but being convicted by the testimony of their own conscience1 even now begin to tremble at the tribunal of ,god4 ,and if we will examine our reason by the ,divine law1 which is the rule of perfect righteousness1 we shall find in how many respects it is blind4 ,it certainly is far from reaching the principal points in the first table2 such as relate to trust in ,god1 ascribing to him the praise of goodness and righteousness1 the invocation of his name1 and the true observation of the ,sabbath4 ,what mind1 relying on its natural powers1 ever imagined that the legitimate worship of ,god consisted in these and similar things8 ,for when profane men intend to worship ,god1 though they are recalled a hundred times from their vain and nugatory fancies1 yet they are always relapsing into them again4 ,they deny that sacrifices are pleasing to ,god1 unaccompanied with sincerity of heart2 thereby testifying that they have some ideas concerning the spiritual worship of ,god1 which1 nevertheless1 they immediately corrupt by their false inventions4 ,for it is impossible ever to persuade them that every thing is true which the law prescribes concerning it4 ,shall ,i say that the mind of man excels in discernment1 which can neither understand of itself1 nor hearken to good instructions8 ,of the precepts of the second table it has a little clearer understanding1 since they are more intimately connected with the preservation of civil society among men4 ,though even here it is sometimes found to be deficient2 for to every noble mind it appears very absurd to submit to an unjust and imperious despotism1 if it be possible by any means to resist it4 ,a uniform decision of human reason is1 that it is the mark of a servile and abject disposition patiently to bear it1 and of an honest and ingenuous mind to shake it off4 ,nor is the revenging of injuries esteemed a vice among the philosophers4 ,but the ,lord1 condemning such excessive haughtiness of mind1 prescribes to his people that patience which is deemed dishonourable among men4 ,but in the universal observation of the law1 the censure of concupiscence wholly escapes our notice4 ,for the natural man cannot be brought to acknowledge the disorders of his inward affections4 ,the light of nature is smothered1 before it approaches the first entrance of this abyss4 ,for when the philosophers represent the inordinate affections of the mind as vices1 they intend those which appear and manifest themselves in the grosser external actions2 but those corrupt desires which more secretly stimulate the mind1 they consider as nothing4 ,,xxv4 ,wherefore1 as ,plato has before been deservedly censured for imputing all sins to ignorance1 so also we must reject the opinion of those who maintain that all sins proceed from deliberate malice and pravity4 ,for we too much experience how frequently we fall into error even when our intention is good4 ,our reason is overwhelmed with deceptions in so many forms1 is obnoxious to so many errors1 stumbles at so many impediments1 and is embarrassed in so many difficulties1 that it is very far from being a certain guide4 ,paul shows its deficiency in the sight of the ,lord in every part of our life1 when he denies 8that we are sufficient of ourselves to think any thing as of ourselves407#eif7 ,he does not speak of the will or of the affections1 but he also divests us of every good thought1 that we may not suppose it possible for our minds to conceive how any action may be rightly performed4 ,are all our industry1 perspicacity1 understanding1 and care so depraved1 that we cannot conceive or meditate any thing that is right in the sight of ,god8 ,to us1 who do not contentedly submit to be stripped of the acuteness of our reason1 which we esteem our most valuable endowment1 this appears too harsh2 but in the estimation of the ,holy ,spirit1 who knows that all the thoughts of the wisest of men are vain17#eig7 and who plainly pronounces every imagination of the human heart to be only evil17#eih7 such a representation is consistent with the strictest truth4 ,if whatever our mind conceives1 agitates1 undertakes1 and performs1 be invariably evil1 how can we entertain a thought of undertaking any thing acceptable to ,god1 by whom nothing is accepted but holiness and righteousness8 ,thus it is evident that the reason of our mind1 whithersoever it turns1 is unhappily obnoxious to vanity4 ,david was conscious to himself of this imbecility1 when he prayed that understanding might be given him1 to enable him rightly to learn the commandments of the ,lord47#eii7 ,for his desire to obtain a new understanding implies the total insufficiency of his own4 ,and this he does not once1 but almost ten times in one ,psalm he repeats the same petition--a repetition indicating the greatness of the necessity which urges him thus to pray4 ,what ,david requests for himself alone1 ,paul frequently supplicates for the churches at large4 8,we do not cease to pray for you10 says he1 8and to desire1 that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding2 that ye might walk worthy of the ,lord unto all pleasing407#fjj7 ,whenever he represents that as a blessing of ,god1 we should remember that he thereby testifies it to be placed beyond the ability of man4 ,augustine so far acknowledges this defect of reason in understanding the things of ,god1 that he thinks the grace of illumination no less necessary to our minds than the light of the sun to our eyes4 ,and not content with this1 he subjoins the following correction--that we ourselves open our eyes to behold the light1 but that the eyes of our minds remain shut1 unless they are opened by the ,lord4 ,nor does the ,scripture teach us that our minds are illuminated only on one day1 so as to enable them to see afterwards without further assistance2 for the passage just quoted from ,paul7#fja7 relates to continual advances and improvements4 ,and this is clearly expressed by ,david in these words3 8,with my whole heart have ,i sought thee2 ,o let me not wander from thy commandments40 ,for after having been regenerated1 and made a more than common progress in true piety1 he still confesses his need of perpetual direction every moment1 lest he should decline from that knowledge which he possessed4 ,therefore1 in another place1 he prays for the renewal of a right spirit1 which he had lost by his sin27#fjb7 because it belongs to the same ,god to restore that which he originally bestowed1 but of which we have been for a time deprived4 ,,xxvi4 ,we must now proceed to the examination of the will1 to which principally belongs the liberty of choice2 for we have before seen that election belongs rather to the will than to the understanding4 ,in the first place1 that the opinion advanced by philosophers1 and received by general consent1 that all things1 by a natural instinct1 desire what is good1 may not be supposed to prove the rectitude of the human will1 let us observe1 that the power of free choice is not to be contemplated in that kind of appetite1 which proceeds rather from the inclination of the nature than from the deliberation of the mind4 ,for even the schoolmen confess that there is no action of free choice1 but when reason sees and considers the rival objects presented to it2 meaning that the object of appetite must be such as is the subject of choice1 and that deliberation precedes and introduces choice4 ,and in fact1 if you examine the desire of good which is natural to man1 you will find that he has it in common with the brutes4 ,for they also desire to be happy1 and pursue every agreeable appearance which attracts their senses4 ,but man neither rationally chooses as the object of his pursuit that which is truly good for him1 according to the excellency of his immortal nature1 nor takes the advice of reason1 nor duly exerts his understanding2 but without reason1 without reflection1 follows his natural inclination1 like the herds of the field4 ,it is therefore no argument for the liberty of the will1 that man is led by natural instinct to desire that which is good2 but it is necessary that he discern what is good according to right reason2 that as soon as he knows it1 he choose it2 and as soon as he has chosen it1 he pursue it4 ,to remove every difficulty1 we must advert to two instances of false argumentation4 ,for the desire here intended is not a proper motion of the will1 but a natural inclination2 and the good in question relates not to virtue or righteousness1 but to condition2 as when we say a man is well or in good health4 ,lastly1 though man has the strongest desire after what is good1 yet he does not pursue it4 ,there is no man to whom eternal felicity is unwelcome1 yet no man aspires to it without the influence of the ,spirit4 ,since1 therefore1 the desire of happiness natural to man furnishes no argument for the liberty of the will1 any more than a tendency in metals and stones towards the perfection of their nature argues liberty in them1 let us consider1 in some other particulars1 whether the will be in every part so entirely vitiated and depraved that it can produce nothing but what is evil2 or whether it retain any small part uninjured which may be the source of good desires4 ,,xxvii4 ,those who attribute it to the first grace of ,god1 that we are able to will effectually1 seem1 on the contrary1 to imply that the soul has a faculty of spontaneously aspiring to what is good1 but that it is too weak to rise into a solid affection1 or to excite any endeavour4 ,and there is no doubt that the schoolmen have in general embraced this opinion1 which was borrowed from ,origen and some of the fathers1 since they frequently consider man in things purely natural1 as they express themselves1 according to the description given by the ,apostle in these words3 8,the good that ,i would1 ,i do not2 but the evil which ,i would not1 that ,i do4 ,to will is present with me2 but how to perform that which is good1 ,i find not407#fjc7 ,but this is a miserable and complete perversion of the argument which ,paul is pursuing in that passage4 ,for he is treating of the ,christian conflict1 which he more briefly hints at to the ,galatians2 the conflict which the faithful perpetually experience within themselves in the contention between the flesh and the spirit4 ,now1 the spirit is not from nature1 but from regeneration4 ,but that the ,apostle speaks concerning the regenerate1 is evident from his assertion1 that in himself dwelt nothing good1 being immediately followed by an explanation that he meant it of his flesh4 ,and therefore he affirms that it is not he that does evil1 but sin that dwells in him4 ,what is the meaning of this correction1 8in me1 that is1 in my flesh80 ,it is as if he had expressed himself in the following manner3 ,no good resides in me originating from myself1 for in my flesh can be found nothing that is good4 ,hence follows that form of exculpation3 8,i do no evil1 but sin that dwelleth in me207#fjd7 which is inapplicable to any but the regenerate1 who1 with the prevailing bias of their souls1 aim at what is good4 ,now1 the conclusion which is subjoined places all this in a clear point of view3 8,i delight10 says he1 8in the law of ,god after the inward man2 but ,i see another law in my members1 warring against the law of my mind407#fje7 ,who has such a dissension in himself1 but he who1 being regenerated by the ,divine ,spirit1 carries about with him the relics of his flesh8 ,therefore ,augustine1 though he had at one time supposed that discourse to relate to the natural state of man1 retracted his interpretation1 as false and inconsistent4 ,and1 indeed1 if we allow that men destitute of grace have some motions towards true goodness1 though ever so feeble1 what answer shall we give to the ,apostle1 who denies that we are sufficient of ourselves to entertain even a good thought87#fjf7 ,what reply shall we make to the ,lord1 who pronounces1 by the mouth of ,moses1 that every imagination of the human heart is only evil87#fjg7 ,since they have stumbled on a false interpretation of one passage1 therefore1 there is no reason why we should dwell on their opinion4 ,rather let us receive this declaration of ,christ1 8,whosoever committeth sin is the servant of sin407#fjh7 ,we are all sinners by nature2 therefore we are all held under the yoke of sin4 ,now1 if the whole man be subject to the dominion of sin1 the will1 which is the principal seat of it1 must necessarily be bound with the firmest bonds4 ,nor would there otherwise be any consistency in the assertion of ,paul1 8that it is ,god that worketh in us to will107#fji7 if any will preceded the grace of the ,spirit4 ,farewell1 then1 all the idle observations of many writers concerning preparation2 for although the faithful sometimes petition that their hearts may be conformed to the ,divine law1 as ,david does in many places17#faj7 yet it should be remarked that even this desire of praying originates from ,god4 ,this we may gather from the language of ,david2 for when he wishes a clean heart to be created within him17#faa7 he certainly does not arrogate to himself the beginning of such a creation4 ,let us rather1 therefore1 attend to this advice of ,augustine3 8,god will prevent you in all things3 do you also sometimes prevent his wrath40 ,how8 8,confess that you have all those things from ,god2 that whatever good you have1 it is from him2 but whatever evil1 from yourself40 ,and a little after1 8,nothing is ours1 but sin40 ,chapter ,,iii4 ,every ,thing ,that ,proceeds ,from ,the ,corrupt ,nature ,of ,man ,worthy ,of ,condemnation4 ,but man cannot be better known in either faculty of his soul1 than when he is represented in those characters by which the ,scripture has distinguished him4 ,if he be completely described in these words of ,christ1 8,that which is born of the flesh is flesh107#fab7 as it is easy to prove1 it is evident that he is a very miserable creature4 ,for1 according to the testimony of the ,apostle1 8to be carnally minded is death1 because the carnal mind is enmity against ,god2 for it is not subject to the law of ,god1 neither indeed can be407#fac7 ,is the flesh so perverse1 that1 with all its affections1 it entertains a secret hatred against ,god8 that it cannot consent to the righteousness of the ,divine law8 in a word1 that it can produce nothing but what tends to death8 ,now1 grant1 that in the nature of man there is nothing but flesh1 and elicit any good from it1 if you can4 ,but the name of flesh1 it will be said1 pertains only to the sensual1 and not to the superior faculties of the soul4 ,this is abundantly refuted by the words of ,christ and of the ,apostle4 ,for the argument of our ,lord is1 that man must be born again1 because he is flesh4 ,he does not teach a new birth in regard to the body4 ,now1 a new birth of the soul requires not a correction of some portion of it1 but an entire renovation4 ,and this is confirmed by the antithesis in both places2 for there is such a comparison between the flesh and the spirit1 that there is no medium left4 ,therefore1 every thing in man that is not spiritual1 is1 according to this mode of reasoning1 denominated carnal4 ,but we have nothing of the spirit1 except by regeneration4 ,whatever1 therefore1 we have from nature is carnal4 ,but if on that point there could otherwise be any doubt1 we have it removed by ,paul1 when1 after a description of the old man1 which he had asserted to be 8corrupt according to the deceitful lusts107#fad7 he directs us to 8be renewed in the spirit of our mind40 ,you see that he places unlawful and corrupt affections not only in the sensitive part1 but also in the mind itself1 and1 therefore1 requires a renovation of it4 ,and1 indeed1 he had just before drawn such a picture of human nature1 as showed us to be in every part corrupted and depraved4 ,for his description of all the ,gentiles1 as 8walking in the vanity of their mind1 having the understanding darkened1 being alienated from the life of ,god through the ignorance that is in them1 because of the blindness of their heart107#fae7 is undoubtedly applicable to all those whom the ,lord has not yet renewed to the rectitude of his wisdom and righteousness4 ,this is still more evident from the comparison soon after introduced1 where he reminds the faithful1 that they 8have not so learned ,christ40 ,for from these words we conclude1 that the grace of ,christ is the only remedy1 by which we can be liberated from that blindness1 and from the evils consequent upon it4 ,and this is what ,isaiah had prophesied concerning the kingdom of ,christ1 when he predicted that the ,lord would be 8an everlasting light0 to his ,church1 whilst at the same time 8darkness covered the earth1 and gross darkness the people407#faf7 ,when he declares1 that the light of ,god will only arise upon the ,church1 beyond the limits of the ,church he certainly leaves nothing but darkness and blindness4 ,i will not particularly recite all the passages which are to be found1 especially in the ,psalms and in the ,prophets1 concerning the vanity of man4 ,it is a striking observation of ,david1 that 8to be laid in the balance1 they are altogether lighter than vanity407#fag7 ,it is a severe condemnation of his understanding1 when all the thoughts which proceed from it are derided as foolish1 frivolous1 mad1 and perverse4 ,,ii4 ,equally severe is the condemnation of the heart1 when it is called 8deceitful above all things1 and desperately wicked407#fah7 ,but as ,i study brevity1 ,i shall be content with citing a single passage1 which1 however1 will resemble a very lucid mirror1 in which we may behold at full length the image of our nature4 ,for the ,apostle1 when he wishes to demolish the arrogance of mankind1 does it by these testimonies3 8,there is none righteous1 no1 not one2 there is none that understandeth1 there is none that seeketh after ,god4 ,they are all gone out of the way1 they are together become unprofitable2 there is none that doeth good1 no1 not one4 ,their throat is an open sepulchre2 with their tongues they have used deceit2 the poison of asps is under their lips2 whose mouth is full of cursing and bitterness2 their feet are swift to shed blood2 destruction and misery are in their ways2 there is no fear of ,god before their eyes407#fai7 ,in this terrible manner he inveighs1 not against particular individuals1 but against all the posterity of ,adam4 ,he does not declaim against the depraved manners of one or another age1 but accuses the perpetual corruption of our nature4 ,for his design in that passage is not simply to rebuke men1 in order that they may repent1 but rather to teach us that all men are overwhelmed with an inevitable calamity1 from which they can never emerge unless they are extricated by the mercy of ,god4 ,as this could not be proved unless it were evinced by the ruin and destruction of our nature1 he has adduced these testimonies1 which demonstrate our nature to be totally ruined4 ,let this1 then1 be admitted1 that men are such as they are here described1 not only by corrupt habits1 but also by a depravity of nature2 for otherwise the reasoning of the ,apostle could not be supported1 8that there is no salvation for man but from the mercy of ,god2 since in himself he is in a ruined and desperate condition40 ,here ,i shall not attempt to establish the application of the testimonies1 to preclude the appearance of their being improperly introduced4 ,i shall treat them just as if they had been originally uttered by ,paul1 and not quoted from the ,prophets4 ,he divests man first of righteousness1 that is1 integrity and purity1 and then of understanding4 ,defect of understanding is proved by apostasy from ,god1 the seeking of whom is the first step in the path of wisdom2 but this loss must necessarily befall those who have revolted from ,god4 ,he adds1 that all have gone out of the way1 and are become altogether corrupt1 that there is not one that does good4 ,then he subjoins the flagitious crimes1 with which they1 who are once abandoned to iniquity1 contaminate all the members of their bodies4 ,lastly1 he declares them to be destitute of the fear of ,god1 the rule by which all our steps ought to be directed4 ,if these are the hereditary characters of mankind1 in vain do we seek in our nature for any thing that is good4 ,i grant1 indeed1 that all these crimes are not exhibited in every individual2 yet it cannot be denied that this monster lurks in the hearts of all4 ,for as the body1 which already contains within itself the cause and matter of a disease1 although it has yet no sensation of pain1 cannot be said to enjoy good health1 neither can the soul be esteemed healthy1 while it is full of such moral maladies2 although this similitude will not correspond in every particular2 for in the body1 however diseased1 there remains the vigour of life2 but the soul1 immersed in this gulf of iniquity1 is not only the subject of vices1 but totally destitute of every thing that is good4 ,,iii4 ,a question1 nearly the same as we have already answered1 here presents itself to us again4 ,for in all ages there have been some persons1 who1 from the mere dictates of nature1 have devoted their whole lives to the pursuit of virtue4 ,and though many errors might perhaps be discovered in their conduct1 yet by their pursuit of virtue they afforded a proof1 that there was some degree of purity in their nature4 ,the value attached to virtues of such a description before ,god1 we shall more fully discuss when we come to treat of the merits of works2 yet it must be stated also in this place1 so far as is necessary for the elucidation of the present subject4 ,these examples1 then1 seem to teach us that we should not consider human nature to be totally corrupted2 since1 from its instinctive bias1 some men have not only been eminent for noble actions1 but have uniformly conducted themselves in a most virtuous manner through the whole course of their lives4 ,but here we ought to remember1 that amidst this corruption of nature there is some room for ,divine grace1 not to purify it1 but internally to restrain its operations4 ,for should the ,lord permit the minds of all men to give up the reins to every lawless passion1 there certainly would not be an individual in the world1 whose actions would not evince all the crimes1 for which ,paul condemns human nature in general1 to be most truly applicable to him4 ,for can you except yourself from the number of those whose feet are swift to shed blood1 whose hands are polluted with rapine and murder1 whose throats are like open sepulchres1 whose tongues are deceitful1 whose lips are envenomed1 whose works are useless1 iniquitous1 corrupt1 and deadly1 whose souls are estranged from ,god1 the inmost recesses of whose hearts are full of pravity1 whose eyes are insidiously employed1 whose minds are elated with insolence--in a word1 all whose powers are prepared for the commission of atrocious and innumerable crimes8 ,if every soul be subject to all these monstrous vices1 as the ,apostle fearlessly pronounces1 we clearly see what would be the consequence1 if the ,lord should suffer the human passions to go all the lengths to which they are inclined4 ,there is no furious beast1 that would be agitated with such ungovernable rage2 there is no river1 though ever so rapid and violent1 that would overflow its boundaries with such impetuosity4 ,in his elect1 the ,lord heals these maladies by a method which we shall hereafter describe4 ,in others1 he restrains them1 only to prevent their ebullitions so far as he sees to be necessary for the preservation of the universe4 ,hence some by shame1 and some by fear of the laws1 are prevented from running into many kinds of pollutions1 though they cannot in any great degree dissemble their impurity2 others1 because they think that a virtuous course of life is advantageous1 entertain some languid desires after it2 others go further1 and display more than common excellence1 that by their majesty they may confine the vulgar to their duty4 ,thus ,god by his providence restrains the perverseness of our nature from breaking out into external acts1 but does not purify it within4 ,,iv4 ,but it may be said1 the difficulty is not yet removed4 ,for either we must esteem ,camillus to be exactly similar to ,catiline1 or in ,camillus we shall have an example that nature1 if it be studiously cultivated1 is not altogether destitute of goodness4 ,i grant1 indeed1 that the virtues displayed in ,camillus were gifts of ,god1 and if considered in themselves1 appear justly worthy of commendation3 but how will they be proofs of any natural goodness in him8 ,to establish this1 must we not recur to the heart1 and argue1 that if a natural man was eminent for such integrity of manners1 human nature is not destitute of ability for the pursuit of virtue8 ,but what if his heart was depraved and perverted1 and followed any thing rather than the path of rectitude8 ,and that it was such1 if you concede that he was a natural man1 is beyond all doubt4 ,what ability1 then1 will you attribute to human nature for the pursuit of virtue1 if1 with the greatest appearance of integrity1 it is discovered to be always tending to corruption8 ,therefore1 as you will not commend a man for virtue1 whose vices have only counterfeited the external form of virtue1 so you must not attribute to the human will a power of desiring what is right1 as long as it continues fixed in its perverseness4 ,the most certain and easy solution of this question1 however1 is1 that those virtues are not the common properties of nature1 but the peculiar graces of ,god1 which he dispenses in great variety1 and in a certain degree to men that are otherwise profane4 ,for which reason we hesitate not1 in common speech1 to call the nature of one man good1 and of another depraved4 ,yet we still include both in the universal state of human depravity2 but we signify what peculiar grace ,god has conferred on the one1 with which he has not deigned to favour the other4 ,when he determined to exalt ,saul to the kingdom1 he made him1 as it were1 a new man2 and this is the reason why ,plato1 alluding to the fable of ,homer1 says1 that the sons of kings are formed with some distinguishing singularity of character2 because ,god1 consulting the benefit of mankind1 frequently furnishes with an heroic nature those whom he destines to hold the reins of empire2 and from this source have proceeded all the exploits of great heroes which are celebrated in history4 ,the same judgment must be formed concerning those also who are in a private station4 ,but because every one who has risen to great eminence has been impelled by his ambition1 which defiles all virtues1 and deprives them of all excellence in the ,divine view1 whatever may be apparently laudable in ungodly men1 ought not to be esteemed at all meritorious4 ,besides1 the chief branch of rectitude is wanting1 where there is no concern to display the glory of ,god3 of this principle all are destitute whom he has not regenerated by his ,spirit4 ,nor is it in vain that ,isaiah says1 that 8the spirit of the fear of the ,lord shall rest upon0 ,christ27#fbj7 which teaches us1 that all who are alienated from ,christ are destitute of that 8fear of the ,lord0 which is 8the beginning of wisdom407#fba7 ,the virtues which deceive us by their vain and specious appearance1 will be applauded in civil courts1 and in the common estimation of mankind2 but before the celestial tribunal they will possess no value to merit the reward of righteousness4 ,v4 ,the will1 therefore1 is so bound by the slavery of sin1 that it cannot excite itself1 much less devote itself to any thing good2 for such a disposition is the beginning of a conversion to ,god1 which in the ,scriptures is attributed solely to ,divine grace4 ,thus ,jeremiah prays to the ,lord to convert or turn him1 if he would have him to be turned47#fbb7 ,whence the ,prophet1 in the same chapter1 describing the spiritual redemption of the faithful1 says1 8,the ,lord hath redeemed ,jacob1 and ransomed him from the hand of him that was stronger than he207#fbc7 alluding to the strong fetters with which the sinner is bound as long as he is deserted by the ,lord1 and continues under the yoke of the devil4 ,nevertheless there still remains the faculty of will1 which with the strongest propensity is inclined to and rushes into sin2 for when man subjected himself to this necessity1 he was not deprived of his will1 but of soundness of will4 ,bernard properly observes1 that we all have a power to will2 but that to will what is good1 is an advantage2 to will what is evil1 a defect4 ,therefore simply to will belongs to man2 to will what is evil1 to corrupt nature2 to will what is good1 to grace4 ,now1 when ,i assert that the will1 being deprived of its liberty1 is necessarily drawn or led into evil1 ,i should wonder1 if any one considered it as a harsh expression1 since it has nothing in it absurd1 nor is it unsanctioned by the custom of good men4 ,it offends those who know not how to distinguish between necessity and compulsion4 ,but if any one should ask them1 whether ,god is not necessarily good1 and whether the devil is not necessarily evil1--what answer will they make8 ,for there is such a close connection between the goodness of ,god and his ,deity1 that his being ,god is not more necessary than his being good4 ,but the devil is by his fall so alienated from communion with all that is good1 that he can do nothing but what is evil4 ,but if any one should sacrilegiously object1 that little praise is due to ,god for his goodness1 which he is constrained to preserve1--shall we not readily reply1 that his inability to do evil arises from his infinite goodness1 and not from the impulse of violence8 ,therefore1 if a necessity of doing well impairs not the liberty of the ,divine will in doing well2 if the devil1 who cannot but do evil1 nevertheless sins voluntarily2 who then will assert that man sins less voluntarily1 because he is under a necessity of sinning8 ,this necessity ,augustine every where maintains2 and even when he was pressed with the cavils of ,celestius1 who tried to throw an odium on this doctrine1 he confidently expressed himself in these terms3 8,by means of liberty it came to pass that man fell into sin2 but now the penal depravity consequent on it1 instead of liberty1 has introduced necessity40 ,and whenever the mention of this subject occurs1 he hesitates not to speak in this manner of the necessary servitude of sin4 ,we must therefore observe this grand point of distinction1 that man1 having been corrupted by his fall1 sins voluntarily1 not with reluctance or constraint2 with the strongest propensity of disposition1 not with violent coercion2 with the bias of his own passions1 and not with external compulsion3 yet such is the pravity of his nature1 that he cannot be excited and biassed to any thing but what is evil4 ,if this be true1 there is no impropriety in affirming1 that he is under a necessity of sinning4 ,bernard1 subscribing to what is said by ,augustine1 thus expresses himself3 8,among all the animals1 man alone is free2 and yet1 by the intervention of sin1 he also suffers a species of violence2 but from the will1 not from nature1 so that he is not thereby deprived of his innate liberty40 ,for what is voluntary is also free4 ,and a little after3 8,the will being1 by ,i know not what corrupt and surprising means1 changed for the worse1 is itself the author of the necessity to which it is subject2 so that neither necessity1 being voluntary1 can excuse the will1 nor the will1 being fascinated1 can exclude necessity40 ,for this necessity is in some measure voluntary4 ,afterwards he says1 that we are oppressed with a yoke1 but no other than that of a voluntary servitude2 that therefore our servitude renders us miserable1 and our will renders us inexcusable2 because the will1 when it was free1 made itself the slave of sin4 ,at length he concludes1 8,thus the soul1 in a certain strange and evil manner1 under this kind of voluntary and free yet pernicious necessity1 is both enslaved and free2 enslaved by necessity1 free by its will2 and1 what is more wonderful and more miserable1 it is guilty1 because free2 and enslaved wherein it is guilty2 and so therein enslaved wherein it is free40 ,from these passages the reader clearly perceives that ,i am teaching no novel doctrine1 but what was long ago advanced by ,augustine1 with the universal consent of pious men1 and which for nearly a thousand years after was confined to the cloisters of monks4 ,but ,lombard1 for want of knowing how to distinguish necessity from coaction1 gave rise to a pernicious error4 ,,vi4 ,it is necessary1 on the other hand1 to consider the remedy of ,divine grace1 by which the depravity of nature is corrected and healed4 ,for since the ,lord1 in the assistance which he affords us1 bestows on us that which we need1 an exhibition of the nature of his work in us will immediately discover the nature of our necessity4 ,when the ,apostle tells the ,philippians1 that he is 8confident that he which hath begun a good work in them will perform it until the day of ,jesus ,christ207#fbd7 by the beginning of a good work he undoubtedly designs the commencement of conversion1 which takes place in the will4 ,therefore ,god begins the good work in us by exciting in our hearts a love1 desire1 and ardent pursuit of righteousness2 or1 to speak more properly1 by bending1 forming1 and directing our hearts towards righteousness2 but he completes it1 by confirming us to perseverance4 ,that no one may cavil1 that the good work is begun by the ,lord1 inasmuch as the will1 which is weak of itself1 is assisted by him1 the ,spirit declares in another place how far the ability of the will reaches1 when left to itself4 8,a new heart also10 says he1 8will ,i give you1 and a new spirit will ,i put within you2 and ,i will take away the stony heart out of your flesh1 and ,i will give you a heart of flesh4 ,and ,i will put my ,spirit within you1 and cause you to walk in my statutes407#fbe7 ,who will assert that the infirmity of the human will is only strengthened by assistance1 to enable it efficaciously to aspire to the choice of that which is good1 when it actually needs a total transformation and renovation8 ,if there be in a stone any softness1 which1 by some application1 being made more tender1 would be flexible in every direction1 then ,i will not deny the flexibility of the human heart to the obedience of rectitude1 provided its imperfections are supplied by the grace of ,god4 ,but if1 by this similitude1 the ,lord intended to show that no good will ever be extracted from our hearts1 unless they are entirely renewed1 let us not divide between him and us1 what he claims exclusively to himself4 ,if1 therefore1 when ,god converts us to the pursuit of rectitude1 this change is like the transformation of a stone into flesh1 it follows1 that whatever belongs to our own will is removed1 and what succeeds to it is entirely from ,god4 ,the will1 ,i say1 is removed1 not considered as the will2 because1 in the conversion of man1 the properties of our original nature remain entire4 ,i assert also1 that it is created anew1 not that the will then begins to exist1 but that it is then converted from an evil into a good one4 ,this ,i affirm to be done entirely by ,god1 because1 according to the testimony of the same ,apostle1 8we are not sufficient0 even 8to think407#fbf7 ,therefore he elsewhere declares1 not merely that ,god assists the infirmity of our will1 or corrects its depravity1 but that he 8worketh in us to will407#fbg7 ,whence it is easy to infer what ,i have already remarked1 that whatever good is in the human will1 is the work of pure grace4 ,in the same sense he elsewhere pronounces that it is 8,god which worketh all in all407#fbh7 ,for in that place he is not discussing the government of the universe1 but asserting that the praise of all the excellences found in the faithful belongs to ,god alone4 ,and by using the word 8all10 he certainly makes ,god the author of spiritual life from its commencement even to its termination4 ,this is the same as he had before taught in other words1 declaring that the faithful are 8of ,god in ,christ207#fbi7 where he evidently intends the new creation1 by which what belonged to our common nature is abolished4 ,for we must here understand an implied contrast between ,adam and ,christ1 which he states more plainly in another place1 where he teaches that 8we are the workmanship of ,god1 created in ,christ ,jesus unto good works1 which ,god hath before ordained that we should walk in them407#fcj7 ,for by this argument he designs to prove that our salvation is gratuitous1 because the beginning of all good is from the second creation1 which we obtain in ,christ4 ,now1 if we possessed any ability1 though ever so small1 we should also have some portion of merit4 ,but to annihilate all our pretensions1 he argues that we have merited nothing1 because 8we are created in ,christ ,jesus unto good works1 which ,god hath before ordained20 in which expressions he again signifies that all the parts of good works1 even from the first inclination of the mind1 are entirely from ,god4 ,for this reason the ,psalmist1 after having said that 8he 7,god7 hath made us10 that there may be no division of the work1 immediately subjoins1 8and not we ourselves407#fca7 ,that he speaks of regeneration1 which is the commencement of the spiritual life1 is evident from the context1 where it follows immediately after1 that 8we are his people1 and the sheep of his pasture40 ,we see1 then1 that not content with having simply attributed to ,god the praise of our salvation1 he expressly excludes us from all fellowship with him2 as though he would say1 that man has not even the smallest particle remaining in which he can glory1 because all is of ,god4 ,,vii4 ,but there may be some1 who will concede that the will1 being1 of its own spontaneous inclination1 averse to what is good1 is converted solely by the power of the ,lord2 yet in such a manner1 that being previously prepared1 it has also its own share in the work2 that grace1 as ,augustine teaches1 precedes every good work1 the will following grace1 not leading it1 being its companion1 not its guide4 ,this unobjectionable observation of that holy man1 ,peter ,lombard preposterously wrests to an erroneous meaning4 ,now1 ,i contend that both in the words of the ,prophet which ,i have cited1 and in other passages1 these two things are clearly signified1 that the ,lord corrects our depraved will1 or rather removes it1 and of himself introduces a good one in its place4 ,as it is preceded by grace1 ,i allow you to style it an attendant2 but since its reformation is the work of the ,lord1 it is wrong to attribute to man a voluntary obedience in following the guidance of grace4 ,therefore it is not a proper expression of ,chrysostom1 that grace is able to effect nothing without the will1 nor the will without grace2 as if grace did not produce the will itself1 as we have just seen from ,paul4 ,nor was it the intention of ,augustine1 when he called the human will the companion of grace1 to assign to it any secondary office next to grace in the good work2 but with a view to refute the nefarious dogma broached by ,pelagius1 who made the prime cause of salvation to consist in human merit1 he contends1 what was sufficient for his present argument1 that grace is prior to all merit2 omitting1 at this time1 the other question concerning the perpetual efficiency of grace1 which is admirably treated by him on other occasions4 ,for when he frequently says1 that the ,lord precedes the unwilling that he may will1 and follows the willing that he may not will in vain1 he makes him the sole author of the good work4 ,his language on this subject is too explicit to require much argument4 8,men labour10 says he1 8to discover in our will something that is our own1 and not derived from ,god2 and how any such discovery can be made1 ,i know not40 ,in his first book against ,pelagius and ,celestius1 where he explains that declaration of ,christ1 8,every man that hath heard of the ,father cometh unto me107#fcb7 he says1 that 8the will is assisted so as to enable it not only to know its duty1 but what it knows1 also to do40 ,and thus when ,god teaches not by the letter of the law1 but by the grace of the ,spirit1 he teaches in such a manner1 that whatever each one has learned1 he not only sees in knowing it1 but desires in willing1 and performs in doing4 ,,viii4 ,and as we are now engaged on the principal point of the argument1 let us give the reader a summary of the doctrine1 and prove it by a few very clear testimonies of ,scripture2 and then1 that no one may accuse us of perverting the ,scripture1 let us also show that the truth which we assert to be deduced from the ,scripture is not destitute of the support of this holy man2 ,i mean ,augustine4 ,for ,i conceive it is unnecessary to recite in regular order all the passages which might be adduced from the ,scriptures in confirmation of our opinion2 provided that the selection1 which shall be made1 prepares a way to the understanding of all the rest1 which are frequently to be found4 ,nor do ,i think that there will be any impropriety in evincing my agreement with that man1 to whose authority the consent of the pious pays a great and merited deference4 ,the origin of all good clearly appears1 from a plain and certain reason1 to be from no other than from ,god alone2 for no propensity of the will to any thing good can be found but in the elect4 ,but the cause of election must not be sought in men4 ,whence we may conclude1 that man has not a good will from himself1 but that it proceeds from the same decree by which we were elected before the creation of the world4 ,there is also another reason1 not dissimilar4 ,for since good volitions and good actions both arise from faith1 we must see whence faith itself originates4 ,now1 since the ,scripture uniformly proclaims it to be the gratuitous gift of ,god1 it follows that it is the effect of mere grace1 when we1 who are naturally and completely prone to evil1 begin to will any thing that is good4 ,therefore the ,lord1 when he mentions these two things in the conversion of his people1 that he takes away from them their stony heart1 and gives them a heart of flesh1 plainly declares1 that what originates from ourselves must be removed1 that we may be converted to righteousness2 and that whatever succeeds in its place proceeds from himself4 ,nor is it only in one passage that he announces this2 for he says in ,jeremiah1 8,i will give them one heart and one way1 that they may fear me for ever407#fcc7 ,and a little after1 8,i will put my fear in their hearts1 that they shall not depart from me40 ,again in ,ezekiel1 8,i will give them one heart1 and will put a new spirit within you2 and ,i will take the stony heart out of their flesh1 and will give them a heart of flesh407#fcd7 ,he could not more evidently claim to himself and take from us all that is good and upright in our will1 than when he declares our conversion to be the creation of a new spirit and of a new heart4 ,for it always follows1 that nothing good proceeds from our will till it be renovated2 and that after its renovation1 as far as it is good1 it is from ,god1 and not from ourselves4 ,,ix4 ,and we find the saints have made this the subject of their prayers4 ,solomon prayed1 8,may the ,lord incline our hearts unto him to keep his commandments407#fce7 ,he shows the stubbornness of our heart1 which1 unless a new bias be given to it1 naturally indulges itself in rebellion against the ,divine law4 ,the same petition is offered by the ,psalmist3 8,incline my heart unto thy testimonies407#fcf7 ,for we should always remark the opposition between the perverse bias of the heart1 which inclines it to rebellion1 and this correction1 which constrains it to obedience4 ,but when ,david1 perceiving himself to be for a time deprived of the direction of grace1 prays that ,god would 8create in0 him 8a clean heart1 and renew a right spirit within0 him17#fcg7 does he not acknowledge that all the parts of his heart are full of impurity1 and his spirit warped by a depraved obliquity8 and by calling the purity which he earnestly implores1 the creation of ,god1 does he not ascribe it entirely to him8 ,if any one object1 that the petition itself is a proof of a pious and holy affection1 the answer is easy1 that although ,david had already partly repented1 yet he compares his former state with that melancholy fall1 which he had experienced4 ,assuming the character1 therefore1 of a man alienated from ,god1 he properly requests for himself all those things which ,god confers on his elect in regeneration4 ,resembling a dead man1 therefore1 he prays to be created anew1 that1 instead of being the slave of ,satan1 he may become the instrument of the ,holy ,spirit4 ,truly wonderful and monstrous is the extravagance of our pride4 ,god requires of us nothing more severe than that we most religiously observe his sabbath1 by resting from our own works2 but there is nothing which we find more difficult1 or to which we are more reluctant1 than to bid farewell to our own works1 in order to give the works of ,god their proper place4 ,if there were no obstacle arising from our folly1 ,christ has given a testimony to his graces1 sufficiently clear to prevent them from being wickedly suppressed4 8,i am the vine10 says he1 8ye are the branches4 ,my ,father is the husbandman4 ,as the branch cannot bear fruit of itself1 except it abide in the vine1 no more can ye1 except ye abide in me4 ,for without me ye can do nothing407#fch7 ,if we cannot bear fruit of ourselves1 any more than a branch can bud after it is torn up from the ground1 and deprived of moisture1 we must no longer seek for any aptitude in our nature to that which is good4 ,there is no ambiguity in this conclusion1 8,without me ye can do nothing40 ,he does not say that we are too weak to be sufficient for ourselves1 but reducing us to nothing1 excludes every idea of ability1 however diminutive4 ,if1 being engrafted into ,christ1 we bear fruit like a vine1 which derives the energy of vegetation from the moisture of the earth1 from the dew of heaven1 and from the benign influences of the sun1 ,i see nothing of our own remaining in any good work1 if we preserve entire to ,god the honour which belongs to him4 ,it is in vain to urge that frivolous subtlety1 that the branch already possesses sap1 and a fructifying power1 and that therefore it does not derive all from the earth1 or from the original root1 because it contributes something of its own4 ,for the meaning of ,christ is clearly that we are as a dry and worthless log1 when separated from him2 because1 independently of him1 we have no ability to do good1 as he says also in another place3 8,every plant1 which my heavenly ,father has not planted1 shall be rooted up407#fci7 ,wherefore the ,apostle ascribes all the praise to him in the place already cited4 8,it is ,god10 says he1 8which worketh in you both to will and to do407#fdj7 ,the first part of a good work is volition1 the next an effectual endeavour to perform it2 ,god is the author of both4 ,therefore we rob the ,lord1 if we arrogate any thing to ourselves either in volition or in execution4 ,if ,god were said to assist the infirmity of our will1 then there would be something left to us2 but since he is said to produce the will1 all the good that is in it1 is placed without us4 ,and because the good will is still oppressed by the burden of our flesh1 so that it cannot extricate itself1 he has added1 that in struggling with the difficulties of that conflict1 we are supplied with constancy of exertion to carry our volitions into effect4 ,for otherwise there would be no truth in what he elsewhere teaches1 that 8it is the same ,god which worketh all in all107#fda7 which we have before shown comprehends the whole course of the spiritual life4 ,for which reason ,david1 after having prayed that the way of ,god may be discovered to him1 that he may walk in his truth1 immediately adds1 8,unite my heart to fear thy name407#fdb7 ,in these words he intimates1 that even good men are subject to so many distractions of mind1 that they soon wander and fall1 unless they are strengthened to persevere4 ,for the same reason1 in another passage1 having prayed that his steps might be ordered in the word of the ,lord1 he likewise implores strength for a warfare3 8,let not any iniquity have dominion over me407#fdc7 ,in this manner1 therefore1 the ,lord both begins and completes the good work in us2 that it may be owing to him1 that the will conceives a love for what is right1 that it is inclined to desire it1 and is excited and impelled to endeavour to attain it2 and then that the choice1 desire1 and endeavour do not fail1 but proceed even to the completion of the desired effect2 lastly1 that a man proceeds with constancy in them1 and perseveres even to the end4 ,x4 ,and he moves the will1 not according to the system maintained and believed for many ages1 in such a manner that it would afterwards be at our option either to obey the impulse or to resist it1 but by an efficacious influence4 ,the observation1 therefore1 so frequently repeated by ,chrysostom1 that 8,whom ,god draws1 he draws willing10 we are obliged to reject1 being an insinuation that ,god only waits for us with his hand extended1 if we choose to accept his assistance4 ,we grant that such was the primitive condition of man during his state of integrity1 that he could incline to the one side or the other2 but since ,adam has taught us by his own example how miserable free will is1 unless ,god give us both will and power1 what will become of us if he impart his grace to us in that small proportion8 ,nay1 we obscure and diminish his grace by our ingratitude4 ,for the ,apostle does not teach that the grace of a good will is offered to us for our acceptance1 but that he 8worketh in us to will20 which is equivalent to saying1 that the ,lord1 by his ,spirit1 directs1 inclines1 and governs our heart1 and reigns in it as in his own possession4 ,nor does he promise by ,ezekiel that he will give to the elect a new spirit1 only that they may be able to walk1 but that they may actually walk1 in his precepts47#fdd7 ,nor can the declaration of ,christ1 8,every man that hath heard of the ,father cometh unto me107#fde7 be understood in any other sense than as a proof of the positive efficacy of ,divine grace2 as ,augustine also contends4 ,this grace the ,lord deigns not to give to any person promiscuously1 according to the observation commonly attributed1 if ,i mistake not1 to ,occam1 that it is denied to no man who does what he can4 ,men are to be taught1 indeed1 that the ,divine benignity is free to all who seek it1 without any exception2 but since none begin to seek it1 but those who have been inspired by heavenly grace1 not even this diminutive portion ought to be taken from his praise4 ,this is the privilege of the elect1 that1 being regenerated by the ,spirit of ,god1 they are led and governed by his direction4 ,wherefore ,augustine as justly ridicules those who arrogate to themselves any part of a good volition1 as he reprehends others1 who suppose that to be given promiscuously to all1 which is the special evidence of gratuitous election4 8,nature10 says he1 8is common to all men1 but not grace40 ,he calls it 8a transparent subtlety1 which shines merely with vanity1 when that is extended generally to all1 which ,god confers on whom he chooses40 ,but elsewhere1 8,how have you come8 by believing4 ,be afraid1 lest while you arrogate to yourself the discovery of the way of righteousness1 you perish from the way of righteousness4 ,i am come1 you say1 by free will2 ,i am come through my own choice4 ,why are you inflated with pride8 ,will you know that this also is given to you8 ,hear him proclaiming1 #8,no man can come to me1 except the ,father which hath sent me draw him4' 07#fdf7 ,and it incontrovertibly follows1 from the words of ,john1 that the hearts of the pious are divinely governed with such effect1 that they follow with an affection which nothing can alter4 8,whosoever is born of ,god10 he says1 8cannot sin2 for his seed remaineth in him407#fdg7 ,for we see that the neutral1 inefficacious impulse imagined by the sophists1 which every one would be at liberty to obey or resist1 is evidently excluded1 where it is asserted that ,god gives a constancy that is effectual to perseverance4 ,,xi4 ,concerning perseverance there would have been no doubt that it ought to be esteemed the gratuitous gift of ,god1 had it not been for the prevalence of a pestilent error1 that it is dispensed according to the merit of men1 in proportion to the gratitude which each person has discovered for the grace bestowed on him4 ,but as that opinion arose from the supposition that it was at our own option to reject or accept the offered grace of ,god1 this notion being exploded1 the other falls of course4 ,though here is a double error2 for beside teaching that our gratitude for the grace first bestowed on us1 and our legitimate use of that grace1 are remunerated by subsequent blessings1 they add also1 that now grace does not operate alone in us1 but only coperates with us4 ,on the first point1 we must admit that the ,lord1 while he daily enriches and loads his servants with new communications of his grace1 perceiving the work which he has begun in them grateful and acceptable1 discovers something in them which he blesses with still greater degrees of grace4 ,and this is implied in the following declarations3 8,unto every one that hath1 shall be given40 ,and1 8,well done1 good and faithful servant2 thou hast been faithful over a few things1 ,i will make thee ruler over many things407#fdh7 ,but here two errors must be avoided2 the legitimate use of the grace first bestowed must not be said to be rewarded with subsequent degrees of grace1 as though man1 by his own industry1 rendered the grace of ,god efficacious2 nor must it be accounted a remuneration in such a sense as to cease to be esteemed the free favour of ,god4 ,i grant1 then1 that this ,divine benediction is to be expected by the faithful1 that the better they have used the former measures of grace1 they shall afterwards be enriched with proportionably greater degrees of it4 ,but ,i assert that this use also is from the ,lord1 and that this remuneration proceeds from his gratuitous benevolence4 ,they are equally awkward and unhappy in their use of the trite distinction of operating and coperating grace4 ,augustine has used it indeed1 but softens it by a suitable definition2 that ,god in coperating completes what in operating he begins1 and that it is the same grace1 but derives its name from the different mode of its efficiency4 ,whence it follows1 that he makes no partition of the work between ,god and us1 as though there were a mutual concurrence from the respective exertions of each2 but that he only designates the multiplication of grace4 ,to the same purpose is what he elsewhere asserts1 that the good will of man precedes many of the gifts of ,god1 but is itself one of their number4 ,whence it follows1 that he leaves nothing for it to arrogate to itself4 ,this is also particularly expressed by ,paul4 ,for having said that 8it is ,god which worketh in us both to will and to do107#fdi7 he immediately adds1 that he does both 8of his own good pleasure10 signifying by this expression that these are acts of gratuitous benignity4 ,now1 to their wonted assertion1 that after we have admitted the first grace1 our own endeavours coperate with the grace which follows1 ,i reply1 if they mean that1 after having been once subdued by the ,divine power to the obedience of righteousness1 we voluntarily advance1 and are disposed to follow the guidance of grace1 ,i make no objection4 ,for it is very certain1 that where the grace of ,god reigns1 there is such a promptitude of obedience4 ,but whence does this arise but from the ,spirit of ,god1 who1 uniformly consistent with himself1 cherishes and strengthens to a constancy of perseverance that disposition of obedience which he first originated8 ,but if they mean that man derives from himself an ability to coperate with the grace of ,god1 they are involved in a most pestilent error4 ,,xii4 ,and to this purpose they falsely and ignorantly pervert that observation of the ,apostle1 8,i laboured more abundantly than they all2 yet not ,i1 but the grace of ,god which was with me407#fej7 ,for they understand it in this manner2 that because his preference of himself to all others might appear rather too arrogant1 he corrects it by referring the praise to the grace of ,god2 but yet so as to denominate himself a coperator with grace4 ,it is surprising that so many men1 not otherwise erroneous1 have stumbled at this imaginary difficulty4 ,for the ,apostle does not say that the grace of ,god laboured with him1 to make himself a partner in the labour2 but rather by that correction ascribes the whole praise of the labour to grace alone4 8,it is not ,i10 says he1 8that have laboured1 but the grace of ,god which was with me40 ,they have been deceived by an ambiguity of expression2 but still more by a preposterous translation1 in which the force of the ,greek article is omitted4 ,for if you translate it literally1 he says1 not that grace was coperative with him1 but that the grace which was with him was the author of all4 ,and the same is maintained by ,augustine1 though briefly1 yet without obscurity1 when he thus expresses himself3 8,the good will of man precedes many of the gifts of ,god1 but not all4 ,but of those which it precedes it is itself one40 ,then follows this reason2 because it is written1 8,the ,god of my mercy shall prevent me407#fea7 ,and1 8,mercy shall follow me407#feb7 ,it prevents the unwilling1 that he may will2 it follows the willing1 that he may not will in vain4 ,with this agrees ,bernard1 who introduces the ,church1 saying1 8,draw me unwilling1 to make me willing2 draw me inactive1 to make me run40 ,,xiii4 ,now1 let us hear ,augustine speak in his own words1 lest the sophists of the ,sorbonne1 those ,pelagians of the present age1 according to their usual custom1 accuse us of opposing the whole current of antiquity4 ,in this they imitate their father ,pelagius1 by whom ,augustine was formerly obliged to enter into the same field of controversy4 ,in his treatise ,de ,corr4 et ,grat41 addressed to ,valentine1 he treats very much at large what ,i shall recite briefly1 but in his own words3 8,that to ,adam was given the grace of persevering in good if he chose2 that grace is given to us to will1 and by willing to overcome concupiscence4 ,that ,adam therefore had the power if he had the will1 but not the will that he might have the power2 but that it is given to us to have both the will and the power4 ,that the primitive liberty was a power to abstain from sin1 but that ours is much greater1 being an inability to commit sin40 ,and lest he should be supposed to speak of the perfection to be enjoyed after the attainment of a state of immortality1 as ,lombard misinterprets his meaning1 he presently removes this difficulty4 ,for he says1 8the will of the saints is so inflamed by the ,holy ,spirit1 that they therefore have an ability1 because they have such a will2 and that their having such a will proceeds from the operations of ,god40 ,for if1 amidst such great weakness1 which still requires 8strength0 to be 8made perfect07#fec7 for the repressing of pride1 they were left to their own will1 so as to have ability1 through the ,divine assistance1 if they were willing1 and ,god did not operate in them to produce that will2 among so many temptations and infirmities their will would fail1 and therefore they could not possibly persevere4 ,the infirmity of the human will1 then1 is succoured1 that it may be invariably and inseparably actuated by ,divine grace1 and so1 notwithstanding all its weakness1 may not fail4 ,he afterwards discusses more at large how our hearts necessarily follow the impulse of ,god2 and he asserts that the ,lord draws men with their own wills1 but that those wills are such as he himself has formed4 ,now1 we have a testimony from the mouth of ,augustine to the point which we are principally endeavouring to establish2 that grace is not merely offered by the ,lord to be either received or rejected1 according to the free choice of each individual1 but that it is grace which produces both the choice and the will in the heart2 so that every subsequent good work is the fruit and effect of it1 and that it is obeyed by no other will but that which it has produced4 ,for this is his language also in another place--that it is grace alone which performs every good work in us4 ,,xiv4 ,when he observes that the will is not taken away by grace1 but only changed from a bad one into a good one1 and when it is good1 assisted2 he only intends that man is not drawn in such a manner as to be carried away by an external impulse1 without any inclination of his mind2 but that he is internally so disposed as to obey from his very heart4 ,that grace is specially and gratuitously given to the elect1 he maintains in an epistle to ,boniface1 in the following language3 8,we know that the grace of ,god is not given to all men2 and that to them to whom it is given1 it is given neither according to the merits of works1 nor according to the merits of will1 but by gratuitous favour2 and to those to whom it is not given1 we know that it is not given by the righteous judgment of ,god40 ,and in the same epistle1 he strenuously combats that opinion1 which supposes that subsequent grace is given to the merits of men1 because by not rejecting the first grace they showed themselves worthy of it4 ,for he wishes ,pelagius to allow that grace is necessary to us for every one of our actions1 and is not a retribution of our works1 that it may be acknowledged to be pure grace4 ,but the subject cannot be comprised in a more concise summary than in the eighth chapter of his treatise addressed to ,valentine2 where he teaches1 that the human will obtains1 not grace by liberty1 but liberty by grace2 that being impressed by the same grace with a disposition of delight1 it is formed for perpetuity2 that it is strengthened with invincible fortitude2 that while grace reigns1 it never falls1 but1 deserted by grace1 falls immediately2 that by the gratuitous mercy of the ,lord1 it is converted to what is good1 and1 being converted1 perseveres in it2 that the first direction of the human will to that which is good1 and its subsequent constancy1 depend solely on the will of ,god1 and not on any merit of man4 ,thus there is left to man such a free will1 if we choose to give it that appellation1 as he describes in another place1 that he can neither be converted to ,god nor continue in ,god but by grace2 and that all the ability which he has is derived from grace4 ,chapter ,,iv4 ,the ,operation ,of ,god ,in ,the ,hearts ,of ,men4 ,it has now1 ,i apprehend1 been sufficiently proved1 that man is so enslaved by sin1 as to be of his own nature incapable of an effort1 or even an aspiration1 towards that which is good4 ,we have also laid down a distinction between coaction and necessity1 from which it appears that while he sins necessarily1 he nevertheless sins voluntarily4 ,but since1 while he is devoted to the servitude of the devil1 he seems to be actuated by his will1 rather than by his own1 it remains for us to explain the nature of both kinds of influence4 ,there is also this question to be resolved1 whether any thing is to be attributed to ,god in evil actions1 in which the ,scripture intimates that some influence of his is concerned4 ,augustine somewhere compares the human will to a horse1 obedient to the direction of his rider2 and ,god and the devil he compares to riders4 8,if ,god rides it1 he1 like a sober and skilful rider1 manages it in a graceful manner2 stimulates its tardiness2 restrains its immoderate celerity2 represses its wantonness and wildness2 tames its perverseness1 and conducts it into the right way4 ,but if the devil has taken possession of it1 he1 like a foolish and wanton rider1 forces it through pathless places1 hurries it into ditches1 drives it down over precipices1 and excites it to obstinacy and ferocity40 ,with this similitude1 as no better occurs1 we will at present be content4 ,when the will of a natural man is said to be subject to the power of the devil1 so as to be directed by it1 the meaning is1 not that it resists and is compelled to a reluctant submission1 as masters compel slaves to an unwilling performance of their commands1 but that1 being fascinated by the fallacies of ,satan1 it necessarily submits itself to all his directions4 ,for those whom the ,lord does not favour with the government of his ,spirit1 he abandons1 in righteous judgment1 to the influence of ,satan4 ,wherefore the ,apostle says1 that 8the god of this world hath blinded the minds of them which believe not10 who are destined to destruction1 8lest the light of the gospel should shine unto them407#fed7 ,and in another place1 that he 8worketh in the children of disobedience407#fee7 ,the blinding of the wicked1 and all those enormities which attend it1 are called the works of ,satan2 the cause of which must nevertheless be sought only in the human will1 from which proceeds the root of evil1 and in which rests the foundation of the kingdom of ,satan1 that is1 sin4 ,,ii4 ,very different1 in such instances1 is the method of the ,divine operation4 ,and that we may have a clearer view of it1 let us take as an example the calamity which holy ,job suffered from the ,chaldeans47#fef7 ,the ,chaldeans massacred his shepherds1 and committed hostile depredations on his flock4 ,now1 the wickedness of their procedure is evident2 yet in these transactions ,satan was not unconcerned2 for with him the history states the whole affair to have originated4 ,but ,job himself recognizes in it the work of the ,lord1 whom he asserts to have taken from him those things of which he had been plundered by the ,chaldeans4 ,how can we refer the same action to ,god1 to ,satan1 and to man1 as being each the author of it1 without either excusing ,satan by associating him with ,god1 or making ,god the author of evil8 ,very easily1 if we examine1 first1 the end for which the action was designed1 and secondly1 the manner in which it was effected4 ,the design of the ,lord is to exercise the patience of his servant by adversity2 ,satan endeavours to drive him to despair3 the ,chaldeans1 in defiance of law and justice1 desire to enrich themselves by the property of another4 ,so great a diversity of design makes a great distinction in the action4 ,there is no less difference in the manner4 ,the ,lord permits his servant to be afflicted by ,satan3 the ,chaldeans1 whom he commissions to execute his purpose1 he permits and resigns to be impelled by ,satan3 ,satan1 with his envenomed stings1 instigates the minds of the ,chaldeans1 otherwise very depraved1 to perpetrate the crime3 they furiously rush into the act of injustice1 and overwhelm themselves in criminality4 ,satan therefore is properly said to work in the reprobate1 in whom he exercises his dominion2 that is1 the kingdom of iniquity4 ,god also is said to work in a way proper to himself1 because ,satan1 being the instrument of his wrath1 turns himself hither and thither at his appointment and command1 to execute his righteous judgments4 ,here ,i allude not to the universal influence of ,god1 by which all creatures are sustained1 and from which they derive an ability to perform whatever they do4 ,i speak only of that special influence which appears in every particular act4 ,we see1 then1 that the same action is without absurdity ascribed to ,god1 to ,satan1 and to man2 but the variety in the end and in the manner1 causes the righteousness of ,god to shine without the least blemish1 and the iniquity of ,satan and of man to betray itself to its own disgrace4 ,,iii4 ,the fathers are sometimes too scrupulous on this subject1 and afraid of a simple confession of the truth1 lest they should afford an occasion to impiety to speak irreverently and reproachfully of the works of ,god4 ,though ,i highly approve this sobriety1 yet ,i think we are in no danger1 if we simply maintain what the ,scripture delivers4 ,even ,augustine at one time was not free from this scrupulosity2 as when he says that hardening and blinding belong not to the operation1 but to the prescience of ,god4 ,but these subtleties are inconsistent with numerous expressions of the ,scripture1 which evidently import some intervention of ,god beyond mere foreknowledge4 ,and ,augustine himself1 in his fifth book against ,julian1 contends very largely1 that sins proceed not only from the permission or the prescience1 but from the power of ,god1 in order that former sins may thereby be punished4 ,so also what they advance concerning permission is too weak to be supported4 ,god is very frequently said to blind and harden the reprobate1 and to turn1 incline1 and influence their hearts1 as ,i have elsewhere more fully stated4 ,but it affords no explication of the nature of this influence to resort to prescience or permission4 ,we answer1 therefore1 that it operates in two ways4 ,for1 since1 when his light is removed1 nothing remains but darkness and blindness2 since1 when his ,spirit is withdrawn1 our hearts harden into stones2 since1 when his direction ceases1 they are warped into obliquity2 he is properly said to blind1 harden1 and incline those whom he deprives of the power of seeing1 obeying1 and acting aright4 ,the second way1 which is much more consistent with strict propriety of language1 is1 when1 for the execution of his judgments1 he1 by means of ,satan1 the minister of his wrath1 directs their counsels to what he pleases1 and excites their wills and strengthens their efforts4 ,thus1 when ,moses relates that ,sihon the king would not grant a free passage to the people1 because ,god had 8hardened his spirit1 and made his heart obstinate10 he immediately subjoins the end of ,god's design3 8,that he might deliver him into thy hand407#feg7 ,since ,god willed his destruction1 the obduration of his heart1 therefore1 was the ,divine preparation for his ruin4 ,,iv4 ,the following expressions seem to relate to the former method3 8,he removeth away the speech of the trusty1 and taketh away the understanding of the aged4 ,he taketh away the heart of the chief people of the earth1 and causeth them to wander in a wilderness where there is no way407#feh7 ,again3 8,o ,lord1 why hast thou made us to err from thy ways1 and hardened our heart from thy fear807#fei7 ,for these passages rather indicate what ,god makes men by deserting them1 than show how he performs his operations within them4 ,but there are other testimonies1 which go further2 as those which relate to the hardening of ,pharaoh3 8,i will harden his 7,pharaoh's7 heart1 that he shall not let the people go407#ffj7 ,afterwards the ,lord says1 8,i have hardened his heart407#ffa7 ,did he harden it by not mollifying it8 ,that is true2 but he did somewhat more1 for he delivered his heart to ,satan to be confirmed in obstinacy2 whence he had before said1 8,i will harden his heart40 ,the people march out of ,egypt2 the inhabitants of the country meet them in a hostile manner3 by whom were they excited8 ,moses expressly declared to the people1 that it was the ,lord who had hardened their hearts47#ffb7 ,the ,psalmist1 reciting the same history1 says1 8,he turned their heart to hate his people407#ffc7 ,now1 it cannot be said that they fell in consequence of being deprived of the counsel of ,god4 ,for if they are 8hardened0 and 8turned10 they are positively inclined to that point4 ,besides1 whenever it has pleased him to punish the transgressions of his people1 how has he executed his work by means of the reprobate8 ,in such a manner that any one may see1 that the efficacy of the action proceeded from him1 and that they were only the ministers of his will4 ,wherefore he threatened sometimes that he would call them forth by hissing17#ffd7 sometimes that he would use them as a net7#ffe7 to entangle1 sometimes as a hammer7#fff7 to strike the people of ,israel4 ,but he particularly declared himself to be operative in them1 when he called ,sennacherib an axe17#ffg7 which was both directed and driven by his hand4 ,augustine somewhere makes the following correct distinction3 8that they sin1 proceeds from themselves2 that in sinning they perform this or that particular action1 is from the power of ,god1 who divides the darkness according to his pleasure40 ,v4 ,now that the ministry of ,satan is concerned in instigating the reprobate1 whenever the ,lord directs them hither or thither by his providence1 may be sufficiently proved even from one passage4 ,for it is frequently asserted in ,samuel that an evil spirit of the ,lord1 and an evil spirit from the ,lord1 either agitated or quitted ,saul47#ffh7 ,to refer this to the ,holy ,spirit were impious4 ,an impure spirit1 therefore1 is called a spirit of ,god1 because it acts according to his command and by his power1 being rather an instrument in the performance of the action1 than itself the author of it4 ,we must add1 also1 what is advanced by ,paul1 that 8,god shall send strong delusion1 that they who believed not the truth should believe a lie407#ffi7 ,yet there is always a wide difference1 even in the same work1 between the operation of ,god and the attempts of ,satan and wicked men4 ,he makes the evil instruments1 which he has in his hand1 and can turn as he pleases1 to be subservient to his justice4 ,they1 as they are evil1 produce the iniquity which the depravity of their nature has conceived4 ,the other arguments1 which tend to vindicate the majesty of ,god from every calumny1 and to obviate the cavils of the impious1 have already been advanced in the chapter concerning ,providence4 ,for1 at present1 ,i only intend briefly to show how ,satan reigns in the reprobate man1 and how the ,lord operates in them both4 ,,vi4 ,but what liberty man possesses in those actions which in themselves are neither righteous nor wicked1 and pertain rather to the corporeal than to the spiritual life1 although we have before hinted1 has not yet been explicitly stated4 ,some have admitted him in such things to possess a free choice2 rather1 as ,i suppose1 from a reluctance to dispute on a subject of no importance1 than from an intention of positively asserting that which they concede4 ,now1 though ,i grant that they who believe themselves to be possessed of no power to justify themselves1 believe what is principally necessary to be known in order to salvation1 yet ,i think that this point also should not be neglected1 that we may know it to be owing to the special favour of ,god1 whenever our mind is disposed to choose that which is advantageous for us2 whenever our will inclines to it2 and1 on the other hand1 whenever our mind and understanding avoid what would otherwise hurt us4 ,and the power of the providence of ,god extends so far1 as not only to cause those events to succeed which he foresees will be best1 but also to incline the wills of men to the same objects4 ,indeed1 if we view the administration of external things with our own reason1 we shall not doubt their subjection to the human will2 but if we listen to the numerous testimonies1 which proclaim that in these things also the hearts of men are governed by the ,lord1 they will constrain us to submit the will itself to the special influence of ,god4 ,who conciliated the minds of the ,egyptians towards the ,israelites17#fgj7 so as to induce them to lend them the most valuable of their furniture8 ,they would never have been induced to do this of their own accord4 ,it follows1 therefore1 that their hearts were guided by the ,lord rather than by an inclination of their own4 ,and ,jacob1 if he had not been persuaded that ,god infuses various dispositions into men according to his pleasure1 would not have said concerning his son ,joseph1 whom he thought to be some profane ,egyptian1 8,god ,almighty give you mercy before the man407#fga7 ,as the whole ,church confesses in the ,psalms1 that1 when ,god chose to compassionate her1 he softened the hearts of the cruel nations into clemency47#fgb7 ,again1 when ,saul was so inflamed with rage1 as to prepare himself for war1 it is expressly mentioned as the cause1 that he was impelled by the ,spirit of ,god47#fgc7 ,who diverted the mind of ,absalom from adopting the counsel of ,ahithophel1 which used to be esteemed as an oracle87#fgd7 ,who inclined ,rehoboam to be persuaded by the counsel of the young men87#fge7 ,who caused the nations1 that before were very valiant1 to feel terror at the approach of the ,israelites8 ,rahab the harlot confessed that this was the work of ,god4 ,who1 on the other hand1 dejected the minds of the ,israelites with fear and terror1 but he who had threatened in the law that he would 8send a faintness into their hearts807#fgf7 ,,vii4 ,some one will object1 that these are peculiar examples1 to the rule of which1 things ought by no means universally to be reduced4 ,but ,i maintain1 that they are sufficient to prove that for which ,i contend2 that ,god1 whenever he designs to prepare the way for his providence1 inclines and moves the wills of men even in external things1 and that their choice is not so free1 but that its liberty is subject to the will of ,god4 ,that your mind depends more on the influence of ,god1 than on the liberty of your own choice1 you must be constrained to conclude1 whether you are willing or not1 from this daily experience1 that in affairs of no perplexity your judgment and understanding frequently fail2 that in undertakings not arduous your spirits languish2 on the other hand1 in things the most obscure1 suitable advice is immediately offered2 in things great and perilous1 your mind proves superior to every difficulty4 ,and thus ,i explain the observation of ,solomon1 8,the hearing ear1 and the seeing eye1 the ,lord hath made even both of them407#fgg7 ,for he appears to me to speak1 not of their creation1 but of the peculiar favour of ,god displayed in their performing their functions4 ,when he says1 that 8the king's heart is in the hand of the ,lord2 as the rivers of water1 he turneth it whithersoever he will207#fgh7 under one species he clearly comprehends the whole genus4 ,for if the will of any man be free from all subjection1 that privilege belongs eminently to the will of a king1 which exercises a government in some measure over the wills of others2 but if the will of the king be subject to the power of ,god1 ours cannot be exempted from the same authority4 ,augustine has a remarkable passage on this subject3 8,the ,scripture1 if it be diligently examined1 shows1 not only that the good wills of men1 which he turns from evil into good1 and directs to good actions and to eternal life1 but also that those wills which relate to the present life1 are subject to the power of ,god1 so that he1 by a most secret1 but yet a most righteous judgment1 causes them to be inclined whither he pleases1 and when he pleases1 either for the communication of benefits1 or for the infliction of punishments40 ,,viii4 ,here let the reader remember1 that the ability of the human will is not to be estimated from the event of things1 as some ignorant men are preposterously accustomed to do4 ,for they conceive themselves fully and ingeniously to establish the servitude of the human will1 because even the most exalted monarchs have not all their desires fulfilled4 ,but this ability1 of which we speak1 is to be considered within man1 and not to be measured by external success4 ,for in the dispute concerning free will1 the question is not1 whether a man1 notwithstanding external impediments1 can perform and execute whatever he may have resolved in his mind1 but whether in every case his judgment exerts freedom of choice1 and his will freedom of inclination4 ,if men possess both these1 then ,attilius ,regulus1 when confined to the small extent of a cask stuck round with nails1 will possess as much free will as ,augustus ,csar1 when governing a great part of the world with his nod4 ,chapter ,v4 ,a ,refutation ,of ,the ,objections ,commonly ,urged ,in ,support ,of ,free ,will4 ,enough might appear to have been already said on the servitude of the human will1 did not they1 who endeavour to overthrow it with a false notion of liberty1 allege1 on the contrary1 certain reasons in opposition to our sentiments4 ,first1 they collect together some absurdities1 in order to render it odious1 as if it were abhorrent to common sense2 and then they attack it with testimonies of ,scripture4 ,both these weapons we will repel in order4 ,if sin1 say they1 be necessary1 then it ceases to be sin2 if it be voluntary1 then it may be avoided4 ,these were also the weapons used by ,pelagius in his attacks on ,augustine2 with whose authority1 however1 we wish not to urge them1 till we shall have given some satisfaction on the subject itself4 ,i deny1 then1 that sin is the less criminal1 because it is necessary2 ,i deny also the other consequence1 which they infer1 that it is avoidable because it is voluntary4 ,for1 if any one wish to dispute with ,god1 and to escape his judgment by the pretext of having been incapable of acting otherwise1 he is prepared with an answer1 which we have elsewhere advanced1 that it arises not from creation1 but from the corruption of nature1 that men1 being enslaved by sin1 can will nothing but what is evil4 ,for whence proceeded that impotence1 of which the ungodly would gladly avail themselves1 but from ,adam voluntarily devoting himself to the tyranny of the devil8 ,hence1 therefore1 the corruption with which we are firmly bound4 ,it originated in the revolt of the first man from his ,maker4 ,if all men are justly accounted guilty of this rebellion1 let them not suppose themselves excused by necessity1 in which very thing they have a most evident cause of their condemnation4 ,and this ,i have before clearly explained1 and have given an example in the devil himself1 which shows1 that he who sins necessarily1 sins no less voluntarily2 and also in the elect angels1 whose will1 though it cannot swerve from what is good1 ceases not to be a will4 ,bernard also judiciously inculcates the same doctrine1 that we are1 therefore1 the more miserable because our necessity is voluntary2 which yet constrains us to be so devoted to it1 that we are1 as we have already observed1 the slaves of sin4 ,the second branch of their argument is erroneous2 because it makes an improper transition from what is voluntary to what is free2 but we have before evinced1 that a thing may be done voluntarily1 which yet is not the subject of free choice4 ,,ii4 ,they add1 that unless both virtues and vices proceed from the free choice of the will1 it is not reasonable either that punishments should be inflicted1 or that rewards should be conferred on man4 ,this argument1 though first advanced by ,aristotle1 yet ,i grant is used on some occasions by ,chrysostom and ,jerome4 ,that it was familiar to the ,pelagians1 however1 ,jerome himself does not dissemble1 but even relates their own words3 8,if the grace of ,god operates in us1 then the crown will be given to grace1 not to us who labour40 ,in regard to punishments1 ,i reply1 that they are justly inflicted on us1 from whom the guilt of sin proceeds4 ,for of what importance is it1 whether sin be committed with a judgment free or enslaved1 so it be committed with the voluntary bias of the passions2 especially as man is proved to be a sinner1 because he is subject to the servitude of sin8 ,with respect to rewards of righteousness1 where is the great absurdity1 if we confess that they depend rather on the ,divine benignity than on our own merits8 ,how often does this recur in ,augustine1 8that ,god crowns not our merits1 but his own gifts2 and that they are called rewards1 not as though they were due to our merits1 but because they are retributions to the graces already conferred on us60 ,they discover great acuteness in this observation1 that there remains no room for merits1 if they originate not from free will2 but in their opinion of the erroneousness of our sentiment they are greatly mistaken4 ,for ,augustine hesitates not on all occasions to inculcate as certain1 what they think it impious to acknowledge2 as where he says1 8,what are the merits of any man8 ,when he comes not with a merited reward1 but with free grace1 he alone being free and a deliverer from sins1 finds all men sinners40 ,again3 8,if you receive what is your due1 you must be punished4 ,what then is done8 ,god has given you not merited punishment1 but unmerited grace4 ,if you wish to be excluded from grace1 boast your merits40 ,again3 8,you are nothing of yourself2 sins are yours1 merits belong to ,god2 you deserve punishment2 and when you come to be rewarded1 he will crown his own gifts1 not your merits40 ,in the same sense he elsewhere teaches that grace proceeds not from merit1 but merit from grace4 ,and a little after he concludes1 that ,god with his gifts precedes all merits1 that thence he may elicit his other merits1 and gives altogether freely1 because he discovers nothing as a cause of salvation4 ,but what necessity is there for further quotations1 when his writings are full of such passages8 ,but the ,apostle will even better deliver them from this error1 if they will hear from what origin he deduces the glory of the saints4 8,whom he did predestinate1 them he also called2 and whom he called1 them he also justified2 and whom he justified1 them he also glorified407#fgi7 ,why1 then1 according to the ,apostle1 are the faithful crowned8 ,because by the mercy of the ,lord1 and not by their own industry1 they are elected1 and called1 and justified4 ,farewell1 then1 this vain fear1 that there will be an end of all merits if free will be overturned4 ,for it is a proof of extreme folly1 to be terrified and to fly from that to which the ,scripture calls us4 8,if10 says he1 8thou didst receive it1 why dost thou glory1 as if thou hadst not received it807#fhj7 ,you see that he divests free will of every thing1 with the express design of leaving no room for merits4 ,but yet1 the beneficence and liberality of ,god being inexhaustible and various1 those graces which he confers on us1 because he makes them ours1 he rewards1 just as if they were our own virtues4 ,,iii4 ,they further allege what may appear to be borrowed from ,chrysostom1 that if our will has not this ability to choose good or evil1 the partakers of the same nature must be either all evil or all good4 ,and not very far from this is the writer1 whoever he was1 of the treatise ,on the ,calling of the ,gentiles1 which is circulated under the name of ,ambrose1 when he argues1 that no man would ever recede from the faith1 unless the grace of ,god left us the condition of mutability4 ,in which it is surprising that such great men were so inconsistent with themselves4 ,for how did it not occur to ,chrysostom1 that it is the election of ,god1 which makes this difference between men8 ,we are not afraid to allow1 what ,paul very strenuously asserts1 that all1 without exception1 are depraved and addicted to wickedness2 but with him we add1 that the mercy of ,god does not permit all to remain in depravity4 ,therefore1 since we all naturally labour under the same disease1 they alone recover to whom the ,lord has been pleased to apply his healing hand4 ,the rest1 whom he passes by in righteous judgment1 putrefy in their corruption till they are entirely consumed4 ,and it is from the same cause1 that some persevere to the end1 and others decline and fall in the midst of their course4 ,for perseverance itself also is a gift of ,god1 which he bestows not on all men promiscuously1 but imparts to whom he pleases4 ,if we inquire the cause of the difference1 why some persevere with constancy1 and others fail through instability1 no other can be found1 but that ,god sustains the former by his power1 that they perish not1 and does not communicate the same strength to the latter1 that they may be examples of inconstancy4 ,,iv4 ,they urge further1 that exhortations are given in vain1 that the use of admonitions is superfluous1 and that reproofs are ridiculous1 if it be not in the power of the sinner to obey4 ,when similar objections were formerly made to ,augustine1 he was obliged to write his treatise ,on ,correction and ,grace2 in which1 though he copiously refutes them1 he calls his adversaries to this conclusion3 8,o man1 in the commandment learn what is your duty3 in correction learn1 that through your own fault you have it not3 in prayer learn whence you may receive what you wish to enjoy40 ,there is nearly the same argument in the treatise ,on the ,spirit and ,letter1 in which he maintains that ,god does not regulate the precepts of his law by the ability of men1 but when he has commanded what is right1 freely gives to his elect ability to perform it4 ,this is not a subject that requires a prolix discussion4 ,first1 we are not alone in this cause1 but have the support of ,christ and all the ,apostles4 ,let our opponents consider how they can obtain the superiority in a contest with such antagonists4 ,does ,christ1 who declares that without him we can do nothing17#fha7 on that account the less reprehend and punish those who without him do what is evil8 ,does he therefore relax in his exhortations to every man to practise good works8 ,how severely does ,paul censure the ,corinthians for their neglect of charity67#fhb7 ,yet he earnestly prays that charity may be given them by the ,lord4 ,in his ,epistle to the ,romans he declares that 8it is not of him that willeth1 nor of him that runneth1 but of ,god that showeth mercy307#fhc7 yet afterwards he refrains not from the use of admonition1 exhortation1 and reproof4 ,why do they not1 therefore1 remonstrate with the ,lord1 not to lose his labour in such a manner1 by requiring of men those things which he alone can bestow1 and punishing those things which are committed for want of his grace8 ,why do they not admonish ,paul to spare those who are unable to will or run without the previous mercy of ,god1 of which they are now destitute8 ,as though truly the ,lord has not the best reason for his doctrine1 which readily presents itself to those who religiously seek it4 ,paul clearly shows how far doctrine1 exhortation1 and reproof1 can of themselves avail towards producing a change of heart1 when he says that 8neither is he that planteth any thing1 neither he that watereth2 but0 that the efficacy is solely from 8,god that giveth the increase407#fhd7 ,thus we see that ,moses severely sanctions the precepts of the law1 and the ,prophets earnestly urge and threaten transgressors2 whilst1 nevertheless1 they acknowledge1 that men never begin to be wise till a heart is given them to understand2 that it is the peculiar work of ,god to circumcise the heart1 and instead of a stony heart to give a heart of flesh2 to inscribe his law in men's minds2 in a word1 to render his doctrine effectual by a renovation of the soul4 ,v4 ,what1 then1 it will be inquired1 is the use of exhortations8 ,i reply1 ,if the impious despise them with obstinate hearts1 they will serve for a testimony against them1 when they shall come to the tribunal of the ,lord2 and even in the present state they wound their consciences2 for however the most audacious person may deride them1 he cannot disapprove of them in his heart4 ,but it will be said1 ,what can a miserable sinner do1 if the softness of heart1 which is necessary to obedience1 be denied him8 ,i ask1 ,what excuse can he plead1 seeing that he cannot impute the hardness of his heart to any one but himself8 ,the impious1 therefore1 who are ready1 if possible1 to ridicule the ,divine precepts and exhortations1 are1 in spite of their own inclinations1 confounded by their power4 ,but the principal utility should be considered in regard to the faithful1 in whom as the ,lord performs all things by his ,spirit1 so he neglects not the instrumentality of his word1 but uses it with great efficacy4 ,let it be allowed1 then1 as it ought to be1 that all the strength of the pious consists in the grace of ,god1 according to this expression of the ,prophet3 8,i will give them a new heart1 that they may walk in my statutes407#fhe7 ,but you will object1 ,why are they admonished of their duty1 and not rather left to the direction of the ,spirit8 ,why are they importuned with exhortations1 when they cannot make more haste than is produced by the impulse of the ,spirit8 ,why are they chastised1 if they have ever deviated from the right way1 seeing that they erred through the necessary infirmity of the flesh8 ,i reply1 ,who art thou1 ,o man1 that wouldest impose laws upon ,god8 ,if it be his will to prepare us by exhortation for the reception of this grace1 by which obedience to the exhortation is produced1 what have you to censure in this economy8 ,if exhortations and reproofs were of no other advantage to the pious1 than to convince them of sin1 they ought not on that account to be esteemed wholly useless4 ,now1 since1 by the internal operation of the ,spirit1 they are most effectual to inflame the heart with a love of righteousness1 to shake off sloth1 to destroy the pleasure and poisonous sweetness of iniquity1 and1 on the contrary1 to render it hateful and burdensome1 who can dare to reject them as superfluous8 ,if any one would desire a plainer answer1 let him take it thus3 ,the operations of ,god on his elect are twofold--internally1 by his ,spirit1 externally1 by his word4 ,by his ,spirit illuminating their minds and forming their hearts to the love and cultivation of righteousness1 he makes them new creatures4 ,by his word he excites them to desire1 seek1 and obtain the same renovation4 ,in both he displays the efficacy of his power1 according to the mode of his dispensation4 ,when he addresses the same word to the reprobate1 though it produces not their correction1 yet he makes it effectual for another purpose1 that they may be confounded by the testimony of their consciences now1 and be rendered more inexcusable at the day of judgment4 ,thus ,christ1 though he pronounces that 8no man can come to him1 except the ,father draw him10 and that the elect come when they have 8heard and learned of the ,father107#fhf7 yet himself neglects not the office of a teacher1 but with his own mouth sedulously invites those who need the internal teachings of the ,holy ,spirit to enable them to derive any benefit from his instructions4 ,with respect to the reprobate1 ,paul suggests that teaching is not useless1 because it is to them 8the savour of death unto death10 but 8a sweet savour unto ,god407#fhg7 ,,vi4 ,our adversaries are very laborious in collecting testimonies of ,scripture2 and this with a view1 since they cannot refute us with their weight1 to overwhelm us with their number4 ,but as in battles1 when armies come to close combat1 the weak multitude1 whatever pomp and ostentation they may display1 are soon defeated and routed1 so it will be very easy for us to vanquish them1 with all their multitude4 ,for as all the passages1 which they abuse in their opposition to us1 when properly classed and distributed1 centre in a very few topics1 one answer will be sufficient for many of them2 it will not be necessary to dwell on a particular explication of each4 ,their principal argument they derive from the precepts2 which they suppose to be so proportioned to our ability1 that whatever they can be proved to require1 it necessarily follows we are capable of performing4 ,they proceed1 therefore1 to a particular detail of them1 and by them measure the extent of our strength4 ,either1 say they1 ,god mocks us1 when he commands holiness1 piety1 obedience1 chastity1 love1 and meekness1 and when he forbids impurity1 idolatry1 unchastity1 anger1 robbery1 pride1 and the like2 or he requires only such things as we have power to perform4 ,now1 almost all the precepts which they collect1 may be distributed into three classes4 ,some require the first conversion to ,god2 others simply relate to the observation of the law2 others enjoin perseverance in the grace of ,god already received4 ,let us first speak of them all in general1 and then proceed to the particulars4 ,to represent the ability of man as coxtensive with the precepts of the ,divine law1 has indeed for a long time not been unusual1 and has some appearance of plausibility2 but it has proceeded from the grossest ignorance of the law4 ,for those who think it an enormous crime to say that the observation of the law is impossible1 insist on this very cogent argument1 that otherwise the law was given in vain4 ,for they argue just as if ,paul had never said any thing concerning the law4 ,but1 pray1 what is the meaning of these expressions--8,the law was added because of transgressions20 8by the law is the knowledge of sin20 8the law worketh wrath20 8the law entered that the offence might abound807#fhh7 ,do they imply a necessity of its being limited to our ability1 that it might not be given in vain8 ,do they not rather show that it was placed far beyond our ability1 in order to convince us of our impotence8 ,according to the definition of the same ,apostle1 8the end of the commandment is charity407#fhi7 ,but when he wishes the minds of the ,thessalonians to 8abound in love107#fij7 he plainly acknowledges that the law sounds in our ears in vain1 unless ,god inspire the principles of it into our hearts4 ,,vii4 ,indeed1 if the ,scripture taught only that the law is the rule of life1 to which our conduct ought to be conformed1 ,i would immediately accede to their opinion4 ,but since it carefully and perspicuously states to us various uses of the law1 it will be best to consider the operation of the law in man according to that exposition4 ,as far as relates to the present argument1 when it has prescribed any thing to be performed by us1 it teaches that the power of obedience proceeds from the goodness of ,god1 and therefore invites us to pray that it may be given us4 ,if there were only a commandment1 and no promise1 there would be a trial of the sufficiency of our strength to obey the commandment2 but since the commands are connected with promises1 which declare that we must derive not only subsidiary power1 but our whole strength1 from the assistance of ,divine grace1 they furnish abundant evidence that we are not only unequal to the observation of the law1 but altogether incapable of it4 ,wherefore let them no more urge the proportion of our ability to the precepts of the law1 as though the ,lord had regulated the standard of righteousness1 which he designed to give in the law1 according to the measure of our imbecility4 ,it should rather be concluded from the promises1 how unprepared we are of ourselves1 since we stand in such universal need of his grace4 ,but will it1 say they1 be credited by any1 that the ,lord addressed his law to stocks and stones8 ,i reply1 that no one will attempt to inculcate such a notion4 ,for neither are the impious stocks or stones1 when they are taught by the law the contrariety of their dispositions to ,god1 and are convicted of guilt by the testimony of their own minds2 nor the pious1 when1 admonished of their own impotence1 they have recourse to the grace of ,god4 ,to this purpose are the following passages from ,augustine3 8,god gives commands which we cannot perform1 that we may know what we ought to request of him4 ,the utility of the precepts is great1 if only so much be given to free will1 that the grace of ,god may receive the greater honour4 ,faith obtains what the law commands2 and the law therefore commands1 that faith may obtain that which is commanded by the law3 moreover ,god requires faith itself of us1 and finds not what he requires1 unless he has given what he finds40 ,again3 8,let ,god give what he enjoins1 and let him enjoin what he pleases40 ,,viii4 ,this will more clearly appear in an examination of the three kinds of precepts which we have already mentioned4 ,the ,lord1 both in the law and in the prophets1 frequently commands us to be converted to him27#fia7 but the ,prophet1 on the other hand1 says1 8,turn thou me1 and ,i shall be turned40 8,after that ,i was turned1 ,i repented10 c47#fib7 ,he commands us to circumcise our hearts2 but he announces by ,moses1 that this circumcision is the work of his own hand47#fic7 ,he frequently requires newness of heart2 but elsewhere declares that this is his own gift47#fid7 8,what ,god promises10 ,augustine says1 8we do not perform ourselves through free will or nature2 but he does it himself by his grace40 ,and this is the observation to which he himself assigns the fifth place in his enumeration of ,ticonius's rules of ,christian doctrine2 that we should make a proper distinction between the law and the promises1 or between the commandments and grace4 ,this may suffice1 in answer to those who from the precepts infer an ability in man to obey them1 that they may destroy the grace of ,god1 by which those very precepts are fulfilled4 ,the precepts of the second class are simple1 enjoining on us the worship of ,god1 constant submission to his will1 observance of his commands1 and adherence to his doctrine4 ,but there are innumerable passages1 which prove that the highest degree of righteousness1 sanctity1 piety1 and purity1 capable of being attained1 is his own gift4 ,of the third class is that exhortation of ,paul and ,barnabas to the faithful1 mentioned by ,luke1 8to continue in the grace of ,god407#fie7 ,but whence the grace of perseverance should be sought1 the same ,apostle informs us1 when he says1 8,finally1 my brethren1 be strong in the ,lord407#fif7 ,in another place he cautions us to 8grieve not the ,holy ,spirit of ,god1 whereby we are sealed unto the day of redemption407#fig7 ,but because what he there requires could not be performed by men1 he prays for the ,thessalonians1 8that our ,god would count them worthy of this calling1 and fulfil all the good pleasure of his goodness1 and the work of faith with power407#fih7 ,thus1 also1 in the ,second ,epistle to the ,corinthians1 treating of alms1 he frequently commends their benevolent and pious disposition27#fii7 yet a little after he gives thanks to ,god for having inclined the heart of ,titus to 8accept0 or undertake 8the exhortation40 ,if ,titus could not even use his own tongue to exhort others without having been prompted by ,god1 how should others have been inclined to act1 unless ,god himself had directed their hearts8 ,,ix4 ,our more subtle adversaries cavil at all these testimonies1 because there is no impediment1 they say1 that prevents our exerting our own ability1 and ,god assisting our weak efforts4 ,they adduce also passages from the ,prophets1 where the accomplishment of our conversion seems to be divided equally between ,god and us4 8,turn ye unto me1 and ,i will turn unto you407#gjj7 ,what assistance we receive from the ,lord has already been shown1 and needs not to be repeated here4 ,i wish only this single point to be conceded to me1 that it is in vain to infer our possession of ability to fulfil the law from ,god's command to us to obey it2 since it is evident1 that for the performance of all the ,divine precepts1 the grace of the ,legislator is both necessary for us1 and promised to us2 and hence it follows1 that at least more is required of us than we are capable of performing4 ,nor is it possible for any cavils to explain away that passage of ,jeremiah1 which assures us1 that the covenant of ,god1 made with his ancient people1 was frustrated because it was merely a literal one27#gja7 and that it can only be confirmed by the influence of the ,spirit1 who forms the heart to obedience4 ,nor does their error derive any support from this passage3 8,turn ye unto me1 and ,i will turn unto you40 ,for this denotes1 not that turning of ,god in which he renovates our hearts to repentance1 but that in which he declares his benevolence and kindness by external prosperity2 as by adversity he sometimes manifests his displeasure4 ,when the people of ,israel1 therefore1 after having been harassed with miseries and calamities under various forms1 complained that ,god was departed from them1 he replies that his benignity will not fail them if they return to rectitude of life1 and to himself1 who is the standard of righteousness4 ,the passage1 then1 is miserably perverted1 when it is made to represent the work of conversion as divided between ,god and men4 ,we have observed the greater brevity on these points1 because it will be a more suitable place for this argument when we treat of the ,law4 ,x4 ,the second description of arguments is nearly allied to the first4 ,they allege the promises1 in which ,god covenants with our will2 such as1 8,seek good1 and not evil1 that ye may live40 8,if ye be willing and obedient1 ye shall eat the good of the land2 but if ye refuse and rebel1 ye shall be devoured with the sword2 for the mouth of the ,lord hath spoken it407#gjb7 ,again3 8,if thou wilt put away thine abominations out of my sight1 then shalt thou not remove40 8,if thou shalt hearken diligently unto the voice of the ,lord thy ,god1 to observe and to do all his commandments which ,i command thee this day1 the ,lord thy ,god will set thee on high above all nations of the earth207#gjc7 and other similar passages4 ,they consider it an absurdity and mockery1 that the benefits which the ,lord offers in the promises are referred to our will1 unless it be in our power either to confirm or to frustrate them4 ,and truly it is very easy to amplify this subject with eloquent complaints1 that we are cruelly mocked by the ,lord1 when he announces that his benignity depends on our will1 if that will be not in our own power2 that this would be egregious liberality in ,god1 to present his benefits to us in such a manner1 that we should have no power to enjoy them2 and that there must be a strange certainty in his promises1 if they depend on a thing impossible1 so that they can never be fulfilled4 ,concerning promises of this kind1 to which a condition is annexed1 we shall speak in another place1 and evince that there is no absurdity in the impossibility of their completion4 ,with respect to the present question1 ,i deny that ,god is cruel or insincere to us1 when he invites us to merit his favours1 though he knows us to be altogether incapable of doing this4 ,for as the promises are offered equally to the faithful and to the impious1 they have their use with them both4 ,as by the precepts ,god disturbs the consciences of the impious1 that they may not enjoy too much pleasure in sin without any recollection of his judgments1 so in the promises he calls them to attest how unworthy they are of his kindness4 ,for who can deny that it is most equitable and proper for the ,lord to bless those who worship him1 and severely to punish the despisers of his majesty8 ,god acts1 therefore1 in a right and orderly manner1 when1 addressing the impious1 who are bound with the fetters of sin1 he adds to the promises this condition1 that when they shall have departed from their wickedness1 they shall then1 and not till then1 enjoy his favours2 even for this sole reason1 that they may know that they are deservedly excluded from those benefits which belong to the worshippers of the true ,god4 ,on the other hand1 since he designs by all means to stimulate the faithful to implore his grace1 it will not be at all strange1 if he tries in his promises also1 what we have shown he does with considerable effect in his precepts4 ,being instructed by the precepts concerning the will of ,god1 we are apprized of our misery1 in having our hearts so completely averse to it2 and are at the same time excited to invoke his ,spirit1 that we may be directed by him into the right way4 ,but because our sluggishness is not sufficiently roused by the precepts1 ,god adds his promises1 to allure us by their sweetness to the love of his commands4 ,now1 in proportion to our increased love of righteousness will be the increase of our fervour in seeking the grace of ,god4 ,see how1 in these addresses1 8,if ye be willing10 8,if ye be obedient10 the ,lord neither attributes to us an unlimited power to will and to obey1 nor yet mocks us on account of our impotence4 ,,xi4 ,the third class of arguments also has a great affinity with the preceding4 ,for they produce passages in which ,god reproaches an ungrateful people1 that it was wholly owing to their own fault that they did not receive blessings of all kinds from his indulgent hand4 ,of this kind are the following passages3 8,the ,amalekites and the ,canaanites are there before you1 and ye shall fall by the sword2 because ye are turned away from the ,lord407#gjd7 8,because ,i called you1 but ye answered not1 therefore will ,i do unto this house as ,i have done to ,shiloh407#gje7 ,again3 8,this is a nation that obeyeth not the voice of the ,lord their ,god1 nor receiveth correction3 the ,lord hath rejected and forsaken the generation of his wrath407#gjf7 ,again3 8,they obeyed not thy voice1 neither walked in thy law2 they have done nothing of all that thou commandedst them to do3 therefore thou hast caused all this evil to come upon them407#gjg7 ,how1 say they1 could such reproaches be applicable to those who might immediately reply1 ,it is true that we desired prosperity and dreaded adversity2 but our not obeying the ,lord1 or hearkening to his voice1 in order to obtain good and to avoid evil1 has been owing to our want of liberty1 and subjection to the dominion of sin4 ,it is in vain1 therefore1 to reproach us with evils1 which we had no power to avoid4 ,in answer to this1 leaving the pretext of necessity1 which is but a weak and futile plea1 ,i ask whether they can exculpate themselves from all guilt4 ,for if they are convicted of any fault1 the ,lord justly reproaches them with their perverseness1 as the cause of their not having experienced the advantage of his clemency4 ,let them answer1 then1 if they can deny that their own perverse will was the cause of their obstinacy4 ,if they find the source of the evil within themselves1 why do they so earnestly inquire after extraneous causes1 that they may not appear to have been the authors of their own ruin8 ,but if it be true that sinners are deprived of the favours of ,god1 and chastised with his punishments1 for their own sin1 and only for their own1 there is great reason why they should hear those reproaches from his mouth2 that if they obstinately persist in their crimes1 they may learn in their calamities rather to accuse and detest their iniquity1 than to charge ,god with unrighteous cruelty2 that if they have not cast off all docility1 they may become weary of their sins1 the demerits of which they see to be misery and ruin1 and may return into the good way1 acknowledging in a serious confession the very thing for which the ,lord rebukes them4 ,and that those reproofs1 which are quoted from the ,prophets1 have produced this beneficial effect on the faithful1 is evident from the solemn prayer of ,daniel1 given us in his ninth chapter4 ,of the former use of them we find an example in the ,jews1 to whom ,jeremiah is commanded to declare the cause of their miseries2 though nothing could befall them1 otherwise than the ,lord had foretold4 8,thou shalt speak all these words unto them2 but they will not hearken to thee3 thou shalt also call unto them2 but they will not answer thee407#gjh7 ,for what purpose1 then1 it will be asked1 did they speak to persons that were deaf8 ,it was in order that1 in spite of their disinclination and aversion1 they might know what was declared to them to be true2 that it was an abominable sacrilege to transfer to ,god the guilt of their crimes1 which belonged solely to themselves4 ,with these few solutions1 we may very easily despatch the immense multitude of testimonies1 which the enemies of the grace of ,god are accustomed to collect1 both from the precepts of the law1 and from the expostulations directed to transgressors of it1 in order to establish the idol of free will4 ,in one psalm the ,jews are stigmatized as 8a stubborn and rebellious generation1 a generation that set not their heart aright407#gji7 ,in another1 the ,psalmist exhorts the men of his age to 8harden not their hearts207#gaj7 which implies1 that all the guilt of rebellion lies in the perverseness of men4 ,but it is absurd to infer from this passage that the heart is equally flexible to either side2 whereas 8the preparation0 of it is 8from the ,lord407#gaa7 ,the ,psalmist says1 8,i have inclined my heart to perform thy statutes207#gab7 because he had devoted himself to the service of ,god without any reluctance1 but with a cheerful readiness of mind4 ,yet he boasts not of being himself the author of this inclination1 which in the same psalm he acknowledges to be the gift of ,god47#gac7 ,we should remember1 therefore1 the admonition of ,paul1 when he commands the faithful to 8work out0 their 8own salvation with fear and trembling2 for it is ,god which worketh in0 them 8both to will and to do407#gad7 ,he assigns them a part to perform1 that they may not indulge themselves in carnal negligence2 but by inculcating 8fear and trembling10 he humbles them1 and reminds them that this very thing1 which they are commanded to do1 is the peculiar work of ,god4 ,in this he plainly suggests that the faithful act1 if ,i may be allowed the expression1 passively1 inasmuch as they are furnished with strength from heaven1 that they may arrogate nothing at all to themselves4 ,wherefore1 when ,peter exhorts us to 8add to0 our 8faith1 virtue107#gae7 he does not allot us an under part to be performed1 as though we could do any thing separately1 of ourselves2 he only arouses the indolence of the flesh1 by which faith itself is frequently extinguished4 ,to the same purpose is the exhortation of ,paul3 8,quench not the ,spirit207#gaf7 for slothfulness gradually prevails over the faithful1 unless it be corrected4 ,but if any one should infer from this1 that it is at his own option to cherish the light offered him1 his ignorance will easily be refuted2 since this diligence which ,paul requires1 proceeds only from ,god4 ,for we are also frequently commanded to 8cleanse ourselves from all filthiness107#gag7 whilst the ,spirit claims the office of sanctifying us exclusively to himself4 ,in short1 that what properly belongs to ,god is1 by concession1 transferred to us1 is plain from the words of ,john3 8,he that is begotten of ,god1 keepeth himself407#gah7 ,the preachers of free will lay hold of this expression1 as though we were saved partly by the ,divine power1 partly by our own2 as though we did not receive from heaven this very preservation which the ,apostle mentions4 ,wherefore also ,christ prays that his ,father would 8keep0 us 8from evil207#gai7 and we know that the pious1 in their warfare against ,satan1 obtain the victory by no other arms than those which are furnished by ,god4 ,therefore ,peter1 having enjoined us to 8purify0 our 8souls1 in obeying the truth10 immediately adds1 as a correction1 8through the ,spirit407#gbj7 ,finally1 the impotence of all human strength in the spiritual conflict is briefly demonstrated by ,john when he says1 8,whosoever is born of ,god cannot sin2 for his seed remaineth in him307#gba7 and in another place he adds the reason1 that 8this is the victory that overcometh the world1 even our faith407#gbb7 ,,xii4 ,there is also a testimony cited from the law of ,moses1 which appears directly repugnant to our solution4 ,for1 after having published the law1 he makes the following solemn declaration to the people3 8,this commandment1 which ,i command thee this day1 it is not hidden from thee1 neither is it far off3 it is not in heaven3 but the word is very nigh unto thee1 in thy mouth1 and in thy heart1 that thou mayest do it407#gbc7 ,if these expressions be understood merely of the precepts1 ,i grant that they have much weight in the present argument4 ,for although we might easily elude their force1 by saying that they treat of the facility and promptitude1 not of observance1 but of knowledge1 yet still perhaps they might leave some doubt4 ,but the ,apostle1 in whose expositions there is no ambiguity1 removes all our doubts1 by affirming that ,moses here spake of the doctrine of the gospel47#gbd7 ,but if any one should obstinately contend1 that ,paul has violently perverted the passage from its genuine meaning1 by applying it to the gospel1 although his presumption could not be acquitted of impiety1 yet there is enough to refute him1 independently of the authority of the ,apostle4 ,for1 if ,moses spoke only of the precepts1 he was deceiving the people with the vainest confidence4 ,for would they not have precipitated themselves into ruin1 if they had attempted the observance of the law in their own strength1 as a thing of no difficulty8 ,what1 then1 becomes of the very obvious facility with which the law may be observed1 when there appears no access to it but over a fatal precipice8 ,wherefore nothing is more certain1 than that ,moses in these words comprehended the covenant of mercy1 which he had promulgated together with the precepts of the law4 ,for in a preceding verse he had taught that our hearts must be circumcised by ,god1 in order that we may love him47#gbe7 ,therefore he placed this facility1 of which he afterwards speaks1 not in the strength of man1 but in the assistance and protection of the ,holy ,spirit1 who powerfully accomplishes his work in our infirmity4 ,however1 the passage is not to be understood simply of the precepts1 but rather of the promises of the gospel1 which are so far from maintaining an ability in us to obtain righteousness1 that they prove us to be utterly destitute of it4 ,paul1 considering the same1 proves by this testimony that salvation is proposed to us in the gospel1 not under that hard1 difficult1 and impossible condition1 prescribed to us in the law1 which pronounces it attainable only by those who have fulfilled all the commandments1 but under a condition easily and readily to be performed4 ,therefore this testimony contributes nothing to support the liberty of the human will4 ,,xiii4 ,some other passages also are frequently objected1 which show that ,god sometimes tries men by withdrawing the assistance of his grace1 and waits to see what course they will pursue2 as in ,hosea3 8,i will go and return to my place1 till they acknowledge their offence1 and seek my face407#gbf7 ,it would be ridiculous1 they say1 for the ,lord to consider1 whether ,israel would seek his face1 unless their minds were flexible1 capable of inclining either way1 according to their own pleasure2 as if it were not very common for ,god1 in the ,prophets1 to represent himself as despising and rejecting his people1 till they should amend their lives4 ,but what will our adversaries infer from such threats8 ,if they maintain1 that those who are deserted by ,god1 are capable of converting themselves1 they oppose the uniform declarations of ,scripture4 ,if they acknowledge that the grace of ,god is necessary to conversion1 what is their controversy with us8 ,but they will reply1 that they concede its necessity in such a sense as to maintain that man still retains some power4 ,how do they prove it8 ,certainly not from this or any similar passages4 ,for it is one thing to depart from a man1 to observe what he will do when forsaken and left to himself1 and another to assist his little strength in proportion to his imbecility4 ,what1 then1 it will be inquired1 is implied in such forms of expression8 ,i reply1 that the import of them is just as if ,god had said1 ,since admonitions1 exhortations1 and reproofs1 produce no good effect on this rebellious people1 ,i will withdraw myself for a little while1 and silently leave them to affliction4 ,i will see whether1 at some future period1 after a series of calamities1 they will remember me1 and seek my face4 ,the departure of the ,lord signifies the removal of his word4 ,his observing what men will do1 signifies his concealing himself in silence1 and exercising them for a season with various afflictions4 ,he does both to humble us the more2 for we should sooner be confounded than corrected with the scourges of adversity1 unless he rendered us docile by his ,spirit4 ,now1 when the ,lord1 offended1 and1 as it were1 wearied by our extreme obstinacy1 leaves us for a time1 by the removal of his word1 in which he is accustomed to manifest his presence with us1 and makes the experiment1 what we shall do in his absence1--it is falsely inferred from this1 that there is some power of free will1 which he observes and proves2 since he acts in this manner with no other design than to bring us to a sense and acknowledgment of our own nothingness4 ,,xiv4 ,they argue also from the manner of expression which is invariably observed1 both in the ,scripture and in the common conversation of mankind4 ,for good actions are called our own1 and we are said to perform what is holy and pleasing to the ,lord1 as well as to commit sins4 ,but if sins be justly imputed to us1 as proceeding from ourselves1 certainly some share ought to be1 for the same reason1 assigned to us also in works of righteousness4 ,for it would be absurd that we should be said to do those things1 to the performance of which1 being incapable of any exertion of our own1 we were impelled by ,god1 as so many stones4 ,wherefore1 though we allow the grace of ,god the preminence1 yet these expressions indicate that our own endeavours hold at least the second place4 ,if it were only alleged1 that good works are called our own1 ,i would reply1 that the bread which we pray to ,god to give us1 is called ours4 ,what will they prove by this term1 but that what otherwise by no means belongs to us1 becomes ours through the benignity and gratuitous munificence of ,god8 ,therefore let them either ridicule the same absurdity in the ,lord's prayer1 or no longer esteem it ridiculous1 that good works are denominated ours1 in which we have no propriety but from the liberality of ,god4 ,but there is rather more force in what follows2 that the ,scripture frequently affirms that we ourselves worship ,god1 work righteousness1 obey the law1 and perform good works4 ,these being the proper offices of the understanding and will1 how could they justly be referred to the ,spirit1 and at the same time be attributed to us1 if there were not some union of our exertions with the grace of ,god8 ,we shall easily extricate ourselves from these objections1 if we properly consider the manner in which the ,spirit of the ,lord operates in the saints4 ,the similitude with which they try to cast an odium on our sentiments1 is quite foreign to the subject2 for who is so senseless as to suppose that there is no difference between impelling a man1 and throwing a stone8 ,nor does any such consequence follow from our doctrine4 ,we rank among the natural powers of man1 approving1 rejecting2 willing1 nilling2 attempting1 resisting2 that is1 a power to approve vanity1 and to reject true excellence2 to will what is evil1 to refuse what is good2 to attempt iniquity1 and to resist righteousness4 ,what concern has the ,lord in this8 ,if it be his will to use this depravity as an instrument of his wrath1 he directs and appoints it according to his pleasure1 in order to execute his good work by means of a wicked hand4 ,shall we1 then1 compare a wicked man who is thus subservient to the ,divine power1 while he only studies to gratify his own corrupt inclination1 to a stone which is hurled by an extrinsic impulse1 and driven along without any motion1 sense1 or will of its own8 ,we perceive what a vast difference there is4 ,but how does the ,lord operate in good men1 to whom the question principally relates8 ,when he erects his kingdom within them1 he by his ,spirit restrains their will1 that it may not be hurried away by unsteady and violent passions1 according to the propensity of nature2 that it may be inclined to holiness and righteousness1 he bends1 composes1 forms1 and directs it according to the rule of his own righteousness2 that it may not stagger or fall1 he establishes and confirms it by the power of his ,spirit4 ,for which reason ,augustine says1 8,you will reply to me1 ,then we are actuated2 we do not act4 ,yes1 you both act and are actuated2 and you act well1 when you are actuated by that which is good4 ,the ,spirit of ,god1 who actuates you1 assists those who act1 and calls himself a helper1 because you also perform something40 ,in the first clause he inculcates that the agency of man is not destroyed by the influence of the ,spirit2 because the will1 which is guided to aspire to what is good1 belongs to his nature4 ,but the inference which he immediately subjoins1 from the term help1 that we also perform something1 we should not understand in such a sense1 as though he attributed any thing to us independently2 but in order to avoid encouraging us in indolence1 he reconciles the ,divine agency with ours in this way2 that to will is from nature1 to will what is good is from grace4 ,therefore he had just before said1 8,without the assistance of ,god1 we shall be not only unable to conquer1 but even to contend40 ,,xv4 ,hence it appears that the grace of ,god1 in the sense in which this word is used when we treat of regeneration1 is the rule of the ,spirit for directing and governing the human will4 ,he cannot govern it unless he correct1 reform1 and renovate it2 whence we say that the commencement of regeneration is an abolition of what is from ourselves2 nor unless he also excite1 actuate1 impel1 support1 and restrain it2 whence we truly assert1 that all the actions which proceed from this are entirely of the ,spirit4 ,at the same time1 we fully admit the truth of what ,augustine teaches1 that the will is not destroyed by grace1 but rather repaired2 for these two things are perfectly consistent--that the human will may be said to be repaired1 when1 by the correction of its depravity and perverseness1 it is directed according to the true standard of righteousness2 and also that a new will may be said to be created in man1 because the natural will is so vitiated and corrupted1 that it needs to be formed entirely anew4 ,now1 there is no reason why we may not justly be said to perform that which the ,spirit of ,god performs in us1 although our own will contributes nothing of itself1 independently of his grace4 ,and1 therefore1 we should remember what we have before cited from ,augustine1 that many persons labour in vain to find in the human will some good1 properly its own4 ,for whatever mixture men study to add from the power of free will to the grace of ,god1 is only a corruption of it2 just as if any one should dilute good wine with dirty or bitter water4 ,but although whatever good there is in the human will1 proceeds wholly from the internal influence of the ,spirit1 yet because we have a natural faculty of willing1 we are1 not without reason1 said to do those things1 the praise of which ,god justly claims to himself2 first1 because whatever ,god does in us1 becomes ours by his benignity1 provided we do not apprehend it to originate from ourselves2 secondly1 because the understanding is ours1 the will is ours1 and the effort is ours1 which are all directed by him to that which is good4 ,,xvi4 ,the other testimonies1 which they rake together from every quarter1 will not much embarrass even persons of moderate capacities1 who have well digested the answers already given4 ,they quote this passage from ,genesis3 8,unto thee shall be his desire1 and thou shalt rule over him207#gbg7 or1 as they would translate the words1 8,subject to thee shall be its appetite1 and thou shalt rule over it20 which they explain to relate to sin1 as though the ,lord promised ,cain1 that the power of sin should not obtain dominion over his mind1 if he would labour to overcome it4 ,but we say that it is more agreeable to the tenor of the context1 to understand it to be spoken concerning ,abel4 ,for the design of ,god in it is to prove the iniquity of that envy1 which ,cain had conceived against his brother4 ,this he does by two reasons3 first1 that it was in vain for him to meditate crimes in order to excel his brother in the sight of ,god1 with whom no honour is given but to righteousness2 secondly1 that he was extremely ungrateful for the favours ,god had already conferred on him1 since he could not bear his brother1 even though subject to his authority4 ,but that we may not appear to adopt this explanation1 merely because the other is unfavourable to our tenets1 let us admit that ,god spake concerning sin4 ,if it be so1 then what the ,lord there declares1 is either promised or commanded by him4 ,if it be a command1 we have already demonstrated that it affords no proof of the power of men3 if it be a promise1 where is the completion of the promise1 seeing that ,cain fell under the dominion of sin1 over which he ought to have prevailed8 ,they will say1 that the promise includes a tacit condition1 as though it had been declared to him that he should obtain the victory if he would contend for it2 but who can admit these subterfuges8 ,for if this dominion be referred to sin1 the speech is doubtless a command1 expressive1 not of our ability1 but of our duty1 which remains our duty even though it exceed our ability4 ,but the subject itself1 and grammatical propriety1 require a comparison to be made between ,cain and ,abel2 in which the elder brother would not have been placed below the younger1 if he had not degraded himself by his own wickedness4 ,,xvii4 ,they adduce also the testimony of the ,apostle1 who says1 that 8it is not of him that willeth1 nor of him that runneth1 but of ,god that showeth mercy207#gbh7 whence they conclude1 that there is something in the will and endeavour1 which1 though ineffectual of itself1 is rendered successful by the assistance of the ,divine mercy4 ,but if they would soberly examine the subject there treated by ,paul1 they would not so inconsiderately pervert this passage4 ,i know that they can allege the suffrages of ,origen and ,jerome in defence of their exposition2 and in opposition to them1 ,i could produce that of ,augustine4 ,but their opinions are of no importance to us if we can ascertain what was the meaning of ,paul4 ,he is there teaching1 that salvation is provided for them alone1 whom the ,lord favours with his mercy2 but that ruin and perdition await all those whom he has not chosen4 ,he had shown1 by the example of ,pharaoh1 the condition of the reprobate2 and had confirmed the certainty of gratuitous election by the testimony of ,moses3 8,i will have mercy on whom ,i will have mercy40 ,his conclusion is1 that 8it is not of him that willeth1 nor of him that runneth1 but of ,god that showeth mercy40 ,if this be understood to imply that our will and endeavour are not sufficient1 because they are not equal to so great a work1 ,paul has expressed himself with great impropriety4 ,away1 therefore1 with these sophisms3 8,it is not of him that willeth1 nor of him that runneth20 therefore there is some willing and some running4 ,for the meaning of ,paul is more simple--,it is neither our willing nor our running1 which procures for us a way of salvation1 but solely the mercy of ,god4 ,for he expresses here the same sentiment as he does to ,titus1 when he says1 8that the kindness and love of ,god towards man appeared1 not by works of righteousness which we have done1 but according to his mercy407#gbi7 ,the very persons1 who argue that ,paul1 in denying that it is of him that willeth or of him that runneth1 implies that there is some willing and some running1 would not allow me to use the same mode of reasoning1 that we have done some good works1 because ,paul denies that we have obtained the favour of ,god by any works which we have done4 ,but if they perceive a flaw in this argumentation1 let them open their eyes1 and they will perceive a similar fallacy in their own4 ,for the argument on which ,augustine rests the dispute is unanswerable3 8,if it be said1 that it is not of him that willeth1 nor of him that runneth1 merely because neither our willing nor our running is sufficient1 it may1 on the contrary1 be retorted1 that it is not of the mercy of ,god1 because that does not act alone407#gcj7 ,the latter position being absurd1 ,augustine justly concludes the meaning of this passage to be1 that there is no good will in man1 unless it be prepared by the ,lord2 not but that we ought to will and to run1 but because ,god works in us both the one and the other4 ,with similar want of judgment1 some pervert this declaration of ,paul1 8,we are labourers together with ,god207#gca7 which1 without doubt1 is restricted solely to ministers1 who are denominated 8workers with him10 not that they contribute any thing of themselves1 but because ,god makes use of their agency1 after he has qualified them and furnished them with the necessary talents4 ,,xviii4 ,they produce a passage from ,ecclesiasticus1 which is well known to be a book of doubtful authority4 ,but though we should not reject it1 which1 nevertheless1 if we chose1 we might justly do1 what testimony does it afford in support of free will8 ,the writer says1 that man1 as soon as he was created1 was left in the power of his own will2 that precepts were given to him1 which if he kept1 he should also be kept by them2 that he had life and death1 good and evil1 set before him2 and that whatever he desired1 would be given him47#gcb7 ,let it be granted1 that man at his creation was endowed with a power of choosing life or death4 ,what if we reply1 that he has lost it8 ,i certainly do not intend to contradict ,solomon1 who asserts that 8,god hath made man upright2 but they have sought out many inventions407#gcc7 ,but man1 by his degeneracy1 having shipwrecked both himself and all his excellences1 whatever is attributed to his primitive state1 it does not immediately follow that it belongs to his vitiated and degenerated nature4 ,therefore ,i reply1 not only to them1 but also to ,ecclesiasticus himself1 whoever he be3 ,if you design to teach man to seek within himself a power to attain salvation1 your authority is not so great in our estimation as to obtain even the smallest degree of credit1 in opposition to the undoubted word of ,god4 ,but if you only aim to repress the malignity of the flesh1 which vainly attempts to vindicate itself by transferring its crimes to ,god1 and you therefore reply1 that man was originally endued with rectitude1 from which it is evident that he was the cause of his own ruin1 ,i readily assent to it2 provided we also agree in this1 that through his own guilt he is now despoiled of those ornaments with which ,god invested him at the beginning2 and so unite in confessing1 that in his present situation he needs not an advocate1 but a physician4 ,,xix4 ,but there is nothing which our adversaries have more frequently in their mouths1 than the parable of ,christ concerning the traveller1 who was left by robbers in the road half dead47#gcd7 ,i know it is the common opinion of almost all writers1 that the calamity of the human race is represented under the type of this traveller4 ,hence they argue1 that man is not so mutilated by the violence of sin and the devil1 but that he still retains some relics of his former excellences1 since he is said to have been left only half dead2 for what becomes of the remaining portion of life1 unless there remain some rectitude both of reason and will8 ,in the first place1 what could they say1 if ,i refused to admit their allegory8 ,for there is no doubt but that this interpretation1 invented by the fathers1 is foreign to the genuine sense of our ,lord's discourse4 ,allegories ought to be extended no further than they are supported by the authority of ,scripture2 for they are far from affording of themselves a sufficient foundation for any doctrines4 ,nor is there any want of arguments by which1 if ,i chose1 ,i could completely confute this erroneous notion2 for the word of ,god does not leave man in the possession of a proportion of life1 but teaches1 that as far as respects happiness of life1 he is wholly dead4 ,paul1 when speaking of our redemption1 says1 not that we were recovered when half dead1 but that 8even when we were dead1 we were raised up40 ,he calls not on the half dead1 but on those who are in the grave1 sleeping the sleep of death1 to receive the illumination of ,christ47#gce7 ,and the ,lord himself speaks in a similar manner1 when he says1 that 8the hour is coming1 and now is1 when the dead shall hear the voice of the ,son of ,god2 and they that hear shall live407#gcf7 ,with what face can they oppose a slight allusion against so many positive expressions8 ,yet let this allegory even be admitted as a clear testimony2 what will it enable them to extort from us8 ,man1 they will say1 is but half dead2 therefore he has some faculty remaining entire4 ,i grant that he has a mind capable of understanding1 though it attains not to heavenly and spiritual wisdom2 he has some idea of virtue2 he has some sense of the ,deity1 though he acquires not the true knowledge of ,god4 ,but what is to be concluded from all this8 ,it certainly does not disprove the assertion of ,augustine1 which has received the general approbation even of the schools1 that man1 since his fall1 has been deprived of the gifts of grace on which salvation depends2 but that the natural ones are corrupted and polluted4 ,let us hold this1 then1 as an undoubted truth1 which no opposition can ever shake--that the mind of man is so completely alienated from the righteousness of ,god1 that it conceives1 desires1 and undertakes every thing that is impious1 perverse1 base1 impure1 and flagitious2 that his heart is so thoroughly infected by the poison of sin1 that it cannot produce any thing but what is corrupt2 and that if at any time men do any thing apparently good1 yet the mind always remains involved in hypocrisy and fallacious obliquity1 and the heart enslaved by its inward perverseness4 ,chapter ,,vi4 ,redemption ,for ,lost ,man ,to ,be ,sought ,in ,christ4 ,the whole human race having perished in the person of ,adam1 our original excellence and dignity1 which we have noticed1 so far from being advantageous to us1 only involves us in greater ignominy1 till ,god1 who does not acknowledge the pollution and corruption of man by sin to be his work1 appears as a ,redeemer in the person of his only begotten ,son4 ,therefore1 since we are fallen from life into death1 all that knowledge of ,god as a ,creator1 of which we have been treating1 would be useless1 unless it were succeeded by faith exhibiting ,god to us as a ,father in ,christ4 ,this1 indeed1 was the genuine order of nature1 that the fabric of the world should be a school in which we might learn piety1 and thence be conducted to eternal life and perfect felicity4 ,but since the fall1 whithersoever we turn our eyes1 the curse of ,god meets us on every side1 which1 whilst it seizes innocent creatures and involves them in our guilt1 must necessarily overwhelm our souls with despair4 ,for though ,god is pleased still to manifest his paternal kindness to us in various ways1 yet we cannot1 from a contemplation of the world1 conclude that he is our ,father1 when our conscience disturbs us within1 and convinces us that our sins afford a just reason why ,god should abandon us1 and no longer esteem us as his children4 ,we are also chargeable with stupidity and ingratitude2 for our minds1 being blinded1 do not perceive the truth2 and all our senses being corrupted1 we wickedly defraud ,god of his glory4 ,we must therefore subscribe to the declaration of ,paul3 8,for after that in the wisdom of ,god1 the world by wisdom knew not ,god1 it pleased ,god by the foolishness of preaching to save them that believe407#gcg7 ,what he denominates the wisdom of ,god1 is this magnificent theatre of heaven and earth1 which is replete with innumerable miracles1 and from the contemplation of which we ought wisely to acquire the knowledge of ,god4 ,but because we have made so little improvement in this way1 he recalls us to the faith of ,christ1 which is despised by unbelievers on account of its apparent folly4 ,wherefore1 though the preaching of the cross is not agreeable to human reason1 we ought1 nevertheless1 to embrace it with all humility1 if we desire to return to ,god our ,creator1 from whom we have been alienated1 and to have him reassume the character of our ,father4 ,since the fall of the first man1 no knowledge of ,god1 without the ,mediator1 has been available to salvation4 ,for ,christ speaks not of his own time only1 but comprehends all ages1 when he says that 8this is life eternal1 to know thee1 the only true ,god1 and ,jesus ,christ1 whom thou hast sent407#gch7 ,and this aggravates the stupidity of those who set open the gate of heaven to all unbelievers and profane persons1 without the grace of ,christ1 whom the ,scripture universally represents as the only door of entrance into salvation4 ,but if any man would restrict this declaration of ,christ to the period of the first promulgation of the gospel1 we are prepared with a refutation4 ,for it has been a common opinion1 in all ages and nations1 that those who are alienated from ,god1 and pronounced accursed1 and children of wrath1 cannot please him without a reconciliation4 ,here add the answer of ,christ to the woman of ,samaria3 8,ye worship ye know not what3 we know what we worship2 for salvation is of the ,jews407#gci7 ,in these words he at once condemns all the religions of the ,gentiles as false1 and assigns a reason for it2 because under the law the ,redeemer was promised only to the chosen people2 whence it follows that no worship has ever been acceptable to ,god1 unless it had respect to ,christ4 ,hence also ,paul affirms that all the ,gentiles were without ,god1 and destitute of the hope of life47#gdj7 ,now1 as ,john teaches us that life was from the beginning in ,christ1 and that the whole world are fallen from it17#gda7 it is necessary to return to that fountain2 and therefore ,christ asserts himself to be the life1 as he is the author of the propitiation4 ,and1 indeed1 the celestial inheritance belongs exclusively to the children of ,god4 ,but it is very unreasonable that they should be considered in the place and order of his children1 who have not been engrafted into the body of his only begotten ,son4 ,and ,john plainly declares that 8they who believe in his name become the sons of ,god407#gdb7 ,but as it is not my design in this place to treat professedly of faith in ,christ1 these cursory hints shall at present suffice4 ,,ii4 ,therefore ,god never showed himself propitious to his ancient people1 nor afforded them any hope of his favour1 without a ,mediator4 ,i forbear to speak of the legal sacrifices1 by which the faithful were plainly and publicly instructed that salvation was to be sought solely in that expiation1 which has been accomplished by ,christ alone4 ,i only assert1 that the happiness of the ,church has always been founded on the person of ,christ4 ,for though ,god comprehended in his covenant all the posterity of ,abraham1 yet ,paul judiciously reasons1 that ,christ is in reality that ,seed in whom all the nations were to be blessed27#gdc7 since we know that the natural descendants of that patriarch were not reckoned as his seed4 ,for1 to say nothing of ,ishmael and others1 what was the cause1 that of the two sons of ,isaac1 the twinbrothers ,esau and ,jacob1 even when they were yet unborn1 one should be chosen and the other rejected8 ,how came it to pass that the firstborn was rejected1 and that the younger obtained his birthright8 ,how came the majority of the people to be disinherited8 ,it is evident1 therefore1 that the seed of ,abraham is reckoned principally in one person1 and that the promised salvation was not manifested till the coming of ,christ1 whose office it is to collect what had been scattered abroad4 ,the first adoption1 therefore1 of the chosen people1 depended on the grace of the ,mediator2 which1 though it is not so plainly expressed by ,moses1 yet appears to have been generally well known to all the pious4 ,for before the appointment of any king in the nation1 ,hannah1 the mother of ,samuel1 speaking of the felicity of the faithful1 thus expressed herself in her song3 8,the ,lord shall give strength unto his king1 and exalt the horn of his anointed407#gdd7 ,her meaning in these words is1 that ,god will bless his ,church4 ,and to this agrees the oracle1 which is soon after introduced3 8,i will raise me up a faithful priest1 and he shall walk before mine anointed40 ,and there is no doubt that it was the design of the heavenly ,father to exhibit in ,david and his posterity a lively image of ,christ4 ,with a design to exhort the pious1 therefore1 to the fear of ,god1 he enjoins them to 8kiss the ,son207#gde7 which agrees with this declaration of the gospel3 8,he that honoureth not the ,son honoureth not the ,father407#gdf7 ,therefore1 though the kingdom was weakened by the revolt of the ten tribes1 yet the covenant1 which ,god had made with ,david and his successors1 could not but stand1 as he also declared by the ,prophets3 8,i will not rend away all the kingdom1 but will give one tribe to thy son1 for ,david my servant's sake1 and for ,jerusalem's sake which ,i have chosen407#gdg7 ,this is repeated again and again4 ,it is also expressly added1 8,i will for this afflict the seed of ,david1 but not for ever407#gdh7 ,at a little distance of time it is said1 8,for ,david's sake did the ,lord his ,god give him a lamp in ,jerusalem1 to set up his son after him1 and to establish ,jerusalem407#gdi7 ,even when the state was come to the verge of ruin1 it was again said1 8,the ,lord would not destroy ,judah1 for ,david his servant's sake1 as he promised him to give him alway a light1 and to his children407#gej7 ,the sum of the whole is this--that ,david alone was chosen1 to the rejection of all others1 as the perpetual object of the ,divine favour2 as it is said1 in another place1 8,he forsook the tabernacle of ,shiloh2 he refused the tabernacle of ,joseph1 and chose not the tribe of ,ephraim2 but chose the tribe of ,judah1 the mount ,zion1 which he loved4 ,he chose ,david also his servant1 to feed ,jacob his people1 and ,israel his inheritance407#gea7 ,finally1 it pleased ,god to preserve his ,church in such a way1 that its security and salvation should depend on that head4 ,david therefore exclaims1 8,the ,lord is their strength1 and he is the saving strength of his anointed207#geb7 and immediately adds this petition3 8,save thy people1 and bless thine inheritance20 signifying that the state of the ,church is inseparably connected with the government of ,christ4 ,in the same sense he elsewhere says1 8,save1 ,lord2 let the king hear us when we call407#gec7 ,in these words he clearly teaches us that the faithful resort to ,god for assistance1 with no other confidence than because they are sheltered under the protection of the king4 ,this is to be inferred from another psalm3 8,save1 ,o ,lord6 ,blessed be he that cometh in the name of the ,lord207#ged7 where it is sufficiently evident that the faithful are invited to ,christ1 that they may hope to be saved by the power of ,god4 ,the same thing is alluded to in another prayer1 where the whole ,church implores the mercy of ,god3 8,let thy hand be upon the man of thy right hand1 upon the ,son of man whom thou madest strong for thyself407#gee7 ,for though the author of the psalm deplores the dissipation of all the people1 yet he ardently prays for their restoration in their head alone4 ,but when ,jeremiah1 after the people were driven into exile1 the land laid waste1 and all things apparently ruined1 bewails the miseries of the ,church1 he principally laments that by the subversion of the kingdom1 the hope of the faithful was cut off4 8,the breath of our nostrils1 the anointed of the ,lord1 was taken in their pits1 of whom we said1 ,under his shadow we shall live among the heathen407#gef7 ,hence it is sufficiently evident1 that since ,god cannot be propitious to mankind but through the ,mediator1 ,christ was always exhibited to the holy fathers under the law1 as the object to which they should direct their faith4 ,,iii4 ,now1 when consolation is promised in affliction1 but especially when the deliverance of the ,church is described1 the standard of confidence and hope is erected in ,christ alone4 8,thou wentest forth for the salvation of thy people1 even for salvation with thine anointed107#geg7 says ,habakkuk4 ,and whenever the ,prophets mention the restoration of the ,church1 they recall the people to the promise given to ,david concerning the perpetuity of his kingdom4 ,nor is this to be wondered at2 for otherwise there would be no stability in the covenant4 ,to this refers the memorable answer of ,isaiah4 ,for when he saw that his declaration concerning the raising of the siege1 and the present deliverance of ,jerusalem1 was rejected by that unbelieving king1 ,ahaz1 he makes rather an abrupt transition to the ,messiah3 8,behold1 a virgin shall conceive1 and bear a son207#geh7 indirectly suggesting1 that although the king and the people1 in their perverseness1 rejected the promise which had been given them1 as though they would purposely labour to invalidate the truth of ,god1 yet that his covenant would not be frustrated1 but that the ,redeemer should come at his appointed time4 ,finally1 all the ,prophets1 in order to display the ,divine mercy1 were constantly careful to exhibit to view that kingdom of ,david1 from which redemption and eternal salvation were to proceed4 ,thus ,isaiah3 8,i will make an everlasting covenant with you1 even the sure mercies of ,david4 ,behold1 ,i have given him for a witness to the people207#gei7 because in desperate circumstances the faithful could have no hope1 any otherwise than by his interposition as a witness1 that ,god would be merciful to them4 ,thus also ,jeremiah1 to comfort them who were in despair1 says1 8,behold1 the days come1 saith the ,lord1 that ,i will raise unto ,david a righteous ,branch4 ,in his days ,judah shall be saved1 and ,israel shall dwell safely407#gfj7 ,and ,ezekiel3 8,i will set up one ,shepherd over them1 and he shall feed them1 even my servant ,david4 ,and ,i the ,lord will be their ,god1 and my servant ,david a prince among them2 and ,i will make with them a covenant of peace407#gfa7 ,again1 in another place1 having treated of their incredible renovation1 he says1 8,david my servant shall be king over them2 and they all shall have one ,shepherd4 ,moreover ,i will make a covenant of peace with them2 it shall be an everlasting covenant with them407#gfb7 ,i select a few passages out of many1 because ,i only wish to apprize the reader1 that the hope of the pious has never been placed any where but in ,christ4 ,all the other ,prophets also uniformly speak the same language4 ,as ,hosea3 8,then shall the children of ,judah and the children of ,israel be gathered together1 and appoint themselves one head407#gfc7 ,and in a subsequent chapter he is still more explicit3 8,the children of ,israel shall return1 and seek the ,lord their ,god1 and ,david their king407#gfd7 ,micah also1 discoursing on the return of the people1 expressly declares1 8their king shall pass before them1 and the ,lord on the head of them407#gfe7 ,thus ,amos1 intending to predict the restoration of the people1 says1 8,in that day ,i will raise up the tabernacle of ,david that is fallen1 and close up the breaches thereof2 and ,i will raise up his ruins407#gff7 ,this implies that the only standard of salvation was the restoration of the regal dignity in the family of ,david1 which was accomplished in ,christ4 ,zechariah1 therefore1 living nearer to the time of the manifestation of ,christ1 more openly exclaims1 8,rejoice greatly1 ,o daughter of ,zion2 shout1 ,o daughter of ,jerusalem3 behold1 thy ,king cometh unto thee3 he is just1 and having salvation407#gfg7 ,this corresponds with a passage from a psalm1 already cited3 8,the ,lord is the saving strength of his anointed4 ,save thy people207#gfh7 where salvation is extended from the head to the whole body4 ,,iv4 ,it was the will of ,god that the ,jews should be instructed by these prophecies1 so that they might direct their eyes to ,christ whenever they wanted deliverance4 ,nor1 indeed1 notwithstanding their shameful degeneracy1 could the memory of this general principle ever be obliterated--that ,god would be the deliverer of the ,church by the hand of ,christ1 according to his promise to ,david2 and that in this manner the covenant of grace1 in which ,god had adopted his elect1 would at length be confirmed4 ,hence it came to pass1 that when ,christ1 a little before his death1 entered into ,jerusalem1 that song was heard from the mouths of children1 8,hosanna to the ,son of ,david407#gfi7 ,for the subject of their song appears to have been derived from a sentiment generally received and avowed by the people1 that there remained to them no other pledge of the mercy of ,god1 but in the advent of the ,redeemer4 ,for this reason ,christ commands his disciples to believe in him1 that they may distinctly and perfectly believe in ,god3 8,ye believe in ,god1 believe also in me407#ggj7 ,for though1 strictly speaking1 faith ascends from ,christ to the ,father1 yet he suggests1 that though it were even fixed on ,god1 yet it would gradually decline1 unless he interposed1 to preserve its stability4 ,the majesty of ,god is otherwise far above the reach of mortals1 who are like worms crawling upon the earth4 ,wherefore1 though ,i do not reject that common observation that ,god is the object of faith1 yet ,i consider it as requiring some correction4 ,for it is not without reason that ,christ is called 8the image of the invisible ,god207#gga7 but by this appellation we are reminded1 that unless ,god reveal himself to us in ,christ1 we cannot have that knowledge of him which is necessary to salvation4 ,for although among the ,jews the scribes had by false glosses obscured the declarations of the ,prophets concerning the ,redeemer1 yet ,christ assumed it for granted1 as if allowed by common consent1 that there was no other remedy for the confusion into which the ,jews had fallen1 nor any other mode of deliverance for the ,church1 but the exhibition of the ,mediator4 ,there was not1 indeed1 such a general knowledge as there ought to have been1 of the principle taught by ,paul1 that 8,christ is the end of the law207#ggb7 but the truth and certainty of this evidently appears both from the law itself and from the ,prophets4 ,i am not yet treating of faith2 there will be a more suitable place for that subject in another part of the work4 ,only let this be well fixed in the mind of the reader2 that the first step to piety is to know that ,god is our ,father1 to protect1 govern1 and support us till he gathers us into the eternal inheritance of his kingdom2 that hence it is plain1 as we have before asserted1 that there can be no saving knowledge of ,god without ,christ2 and consequently that from the beginning of the world he has always been manifested to all the elect1 that they might look to him1 and repose all their confidence in him4 ,in this sense ,irenus says that the ,father1 who is infinite in himself1 becomes finite in the ,son2 because he has accommodated himself to our capacity1 that he may not overwhelm our minds with the infinity of his glory47#ggc7 ,and fanatics1 not considering this1 pervert a useful observation into an impious reverie1 as though there were in ,christ merely a portion of ,deity1 an emanation from the infinite perfection2 whereas the sole meaning of that writer is1 that ,god is apprehended in ,christ1 and in him alone4 ,the assertion of ,john has been verified in all ages1 8,whosoever denieth the ,son1 the same hath not the ,father407#ggd7 ,for though many in ancient times gloried in being worshippers of the ,supreme ,deity1 the ,creator of heaven and earth1 yet1 because they had no ,mediator1 it was impossible for them to have any real acquaintance with the mercy of ,god1 or persuasion that he was their ,father4 ,therefore1 as they did not hold the head1 that is1 ,christ1 all their knowledge of ,god was obscure and unsettled2 whence it came to pass1 that degenerating at length into gross and vile superstitions1 they betrayed their ignorance1 like the ,turks in modern times2 who1 though they boast of having the ,creator of heaven and earth for their ,god1 yet only substitute an idol instead of the true ,god as long as they remain enemies to ,christ4 ,chapter ,,vii4 ,the ,law ,given1 ,not ,to ,confine ,the ,ancient ,people ,to ,itself1 ,but ,to ,encourage ,their ,hope ,of ,salvation ,in ,christ1 ,till ,the ,time ,of ,his ,coming4 ,from the deduction we have made1 it may easily be inferred1 that the law was superadded about four hundred years after the death of ,abraham1 not to draw away the attention of the chosen people from ,christ1 but rather to keep their minds waiting for his advent1 to inflame their desires and confirm their expectations1 that they might not be discouraged by so long a delay4 ,by the word law1 ,i intend1 not only the decalogue1 which prescribes the rule of a pious and righteous life1 but the form of religion delivered from ,god by the hands of ,moses4 ,for ,moses was not made a legislator to abolish the blessing promised to the seed of ,abraham2 on the contrary1 we see him on every occasion reminding the ,jews of that gracious covenant made with their fathers1 to which they were heirs2 as though the object of his mission had been to renew it4 ,it was very clearly manifested in the ceremonies4 ,for what could be more vain or frivolous than for men to offer the fetid stench arising from the fat of cattle1 in order to reconcile themselves to ,god8 or to resort to any aspersion of water or of blood1 to cleanse themselves from pollution8 ,in short1 the whole legal worship1 if it be considered in itself1 and contain no shadows and figures of correspondent truths1 will appear perfectly ridiculous4 ,wherefore it is not without reason1 that both in the speech of ,stephen and in the ,epistle to the ,hebrews1 that passage is so carefully stated1 in which ,god commands ,moses to make all things pertaining to the tabernacle 8according to the pattern showed to him in the mount407#gge7 ,for unless there had been some spiritual design1 to which they were directed1 the ,jews would have laboured to no purpose in these observances1 as the ,gentiles did in their mummeries4 ,profane men1 who have never seriously devoted themselves to the pursuit of piety1 have not patience to hear of such various rites3 they not only wonder why ,god should weary his ancient people with such a mass of ceremonies1 but they even despise and deride them as puerile and ludicrous4 ,this arises from inattention to the end of the legal figures1 from which if those figures be separated1 they must be condemned as vain and useless4 ,but the 8pattern10 which is mentioned1 shows that ,god commanded the sacrifices1 not with a design to occupy his worshippers in terrestrial exercises1 but rather that he might elevate their minds to sublimer objects4 ,this may be likewise evinced by his nature2 for as he is a ,spirit1 he is pleased with none but spiritual worship4 ,testimonies of this truth may be found in the numerous passages of the ,prophets1 in which they reprove the stupidity of the ,jews for supposing that sacrifices possess any real value in the sight of ,god4 ,do they mean to derogate from the law8 ,not at all2 but being true interpreters of it1 they designed by this method to direct the eyes of the people to that point from which the multitude were wandering4 ,now1 from the grace offered to the ,jews1 it is inferred as a certain truth1 that the law was not irrespective of ,christ2 for ,moses mentioned to them this end of their adoption1 that they might 8be unto ,god a kingdom of priests207#ggf7 which could not be attained without a greater and more excellent reconciliation than could arise from the blood of beasts4 ,for what is more improbable than that the sons of ,adam1 who by hereditary contagion are all born the slaves of sin1 should be exalted to regal dignity1 and thus become partakers of the glory of ,god1 unless such an eminent blessing proceeded from some other source than themselves8 ,how also could the right of the priesthood remain among them1 the pollution of whose crimes rendered them abominable to ,god1 unless they had been consecrated in a holy head8 ,wherefore ,peter makes a beautiful application of this observation of ,moses1 suggesting that the plenitude of that grace1 of which the ,jews enjoyed a taste under the law1 is exhibited in ,christ4 8,ye are10 says he1 8a chosen generation1 a royal priesthood407#ggg7 ,this application of the words tends to show1 that they1 to whom ,christ has appeared under the gospel1 have obtained more than their forefathers2 because they are all invested with sacerdotal and regal honours1 that in a dependence on their ,mediator they may venture to come boldly into the presence of ,god4 ,,ii4 ,and here it must be remarked1 by the way1 that the kingdom1 which at length was erected in the family of ,david1 is a part of the law1 and comprised under the ministry of ,moses2 whence it follows1 that both in the posterity of ,david1 and in the whole ,levitical tribe1 as in a twofold mirror1 ,christ was exhibited to the view of his ancient people4 ,for1 as ,i have just observed1 it was otherwise impossible that in the ,divine view they should be kings and priests1 who were the slaves of sin and death1 and polluted by their own corruptions4 ,hence appears the truth of the assertion of ,paul1 that the ,jews were subject1 as it were1 to the authority of a schoolmaster1 till the advent of that seed1 for whose sake the promise was given47#ggh7 ,for ,christ being not yet familiarly discovered1 they were like children1 whose imbecility could not yet bear the full knowledge of heavenly things4 ,but how they were led to ,christ by the ceremonies1 has been already stated1 and may be better learned from the testimonies of the ,prophets4 ,for although they were obliged every day to approach ,god with new sacrifices1 in order to appease him1 yet ,isaiah promises them the expiation of all their transgressions by a single sacrifice17#ggi7 which is confirmed by ,daniel47#ghj7 ,the priests chosen from the tribe of ,levi1 used to enter into the sanctuary2 but concerning that one priest it was once said1 that he was divinely chosen with an oath1 to be 8a priest for ever after the order of ,melchisedec407#gha7 ,there was1 then1 an unction of visible oil2 but ,daniel1 from his vision1 foretells an unction of a different kind4 ,but not to insist on many proofs1 the author of the ,epistle to the ,hebrews1 from the fourth chapter to the eleventh1 demonstrates in a manner sufficiently copious and clear1 that1 irrespective of ,christ1 all the ceremonies of the law are worthless and vain4 ,and in regard to the decalogue1 we should attend to the declaration of ,paul1 that 8,christ is the end of the law for righteousness to every one that believeth207#ghb7 and also that ,christ is 8the ,spirit10 who gives 8life0 to the otherwise dead letter47#ghc7 ,for in the former passage he signifies that righteousness is taught in vain by the precepts1 till ,christ bestows it both by a gratuitous imputation1 and by the ,spirit of regeneration4 ,wherefore he justly denominates ,christ the completion or end of the law2 for we should derive no benefit from a knowledge of what ,god requires of us1 unless we were succoured by ,christ when labouring and oppressed under its yoke and intolerable burden4 ,in another place1 he states that 8the law was added because of transgressions207#ghd7 that is1 to humble men1 by convicting them of being the causes of their own condemnation4 ,now1 this being the true and only preparation for seeking ,christ1 the various declarations which he makes are in perfect unison with each other4 ,but as he was then engaged in a controversy with erroneous teachers1 who pretended that we merit righteousness by the works of the law1--in order to refute their error1 he was sometimes obliged to use the term law in a more restricted sense1 as merely preceptive1 although it was otherwise connected with the covenant of gratuitous adoption4 ,,iii4 ,but it is worthy of a little inquiry1 how we are rendered more inexcusable by the instructions of the moral law1 in order that a sense of our guilt may excite us to supplicate for pardon4 ,if it be true that the law displays a perfection of righteousness1 it also follows that the complete observation of it1 is in the sight of ,god a perfect righteousness1 in which a man would be esteemed and reputed righteous at the tribunal of heaven4 ,wherefore ,moses1 when he had promulgated the law1 hesitated not to 8call heaven and earth to record07#ghe7 that he had proposed to the ,israelites life and death1 good and evil4 ,nor can we deny that the reward of eternal life awaits a righteous obedience to the law1 according to the ,divine promise4 ,but1 on the other hand1 it is proper to examine whether we perform that obedience1 the merit of which can warrant our confident expectation of that reward4 ,for how unimportant is it1 to discover that the reward of eternal life depends on the observance of the law1 unless we also ascertain whether it be possible for us to arrive at eternal life in that way6 ,but in this point the weakness of the law is manifest4 ,for as none of us are found to observe the law1 we are excluded from the promises of life1 and fall entirely under the curse4 ,i am now showing1 not only what does happen1 but what necessarily must happen4 ,for the doctrine of the law being far above human ability1 man may view the promises1 indeed1 from a distance1 but cannot gather any fruit from them4 ,it only remains for him1 from their goodness to form a truer estimate of his own misery1 while he reflects that all hope of salvation is cut off1 and that he is in imminent danger of death4 ,on the other hand1 we are urged with terrible sanctions1 which bind1 not a few of us1 but every individual of mankind2 they urge1 ,i say1 and pursue us with inexorable rigour1 so that in the law we see nothing but present death4 ,,iv4 ,therefore1 if we direct our views exclusively to the law1 the effects upon our minds will only be despondency1 confusion1 and despair1 since it condemns and curses us all1 and keeps us far from that blessedness which it proposes to them who observe it4 ,does the ,lord1 then1 you will say1 in this case do nothing but mock us8 ,for how little does it differ from mockery1 to exhibit a hope of felicity1 to invite and exhort to it1 to declare that it is ready for our reception1 whilst the way to it is closed and inaccessible6 ,i reply1 although the promises of the law1 being conditional1 depend on a perfect obedience to the law1 which can nowhere be found1 yet they have not been given in vain4 ,for when we have learned that they will be vain and inefficacious to us1 unless ,god embrace us with his gratuitous goodness1 without any regard to our works1 and unless we have also embraced by faith that goodness1 as exhibited to us in the gospel1--then these promises are not without their use1 even with the condition annexed to them4 ,for then he gratuitously confers every thing upon us1 so that he adds this also to the number of his favours1 that not rejecting our imperfect obedience1 but pardoning its deficiencies1 he gives us to enjoy the benefit of the legal promises1 just as if we had fulfilled the condition ourselves4 ,but as we shall more fully discuss this question when we treat of the justification of faith1 we shall pursue it no further at present4 ,v4 ,our assertion1 respecting the impossibility of observing the law1 must be briefly explained and proved2 for it is generally esteemed a very absurd sentiment1 so that ,jerome has not scrupled to denounce it as accursed4 ,what was the opinion of ,jerome1 ,i regard not2 let us inquire what is truth4 ,i shall not here enter into a long discussion of the various species of possibility2 ,i call that impossible which has never happened yet1 and which is prevented by the ordination and decree of ,god from ever happening in future4 ,if we inquire from the remotest period of antiquity1 ,i assert that there never has existed a saint1 who1 surrounded with a body of death1 could attain to such a degree of love1 as to love ,god with all his heart1 with all his soul1 and with all his mind2 and1 moreover1 that there never has been one1 who was not the subject of some inordinate desire4 ,who can deny this8 ,i know1 indeed1 what sort of saints the folly of superstition imagines to itself1 such as almost excel even the angels of heaven in purity2 but such an imagination is repugnant both to ,scripture and to the dictates of experience4 ,i assert also that no man1 who shall exist in future1 will reach the standard of true perfection1 unless released from the burden of the body4 ,this is established by clear testimonies of ,scripture3 ,solomon says1 8,there is not a just man upon earth1 that doeth good and sinneth not407#ghf7 ,david2 8,in thy sight shall no man living be justified407#ghg7 ,job in many passages affirms the same thing27#ghh7 but ,paul most plainly of all1 that 8the flesh lusteth against the ,spirit1 and the ,spirit against the flesh407#ghi7 ,nor does he prove1 that 8as many as are of the works of the law are under the curse10 by any other reason but because 8it is written1 ,cursed is every one that continueth not in all things which are written in the book of the law to do them207#gij7 evidently suggesting1 and even taking it for granted1 that no one can continue in them4 ,now1 whatever is predicted in the ,scriptures1 must be considered as perpetual1 and even as necessary4 ,with a similar fallacy ,augustine used to be teased by the ,pelagians1 who maintained that it is an injury to ,god1 to say that he commands more than the faithful through his grace are able to perform4 ,to avoid their cavil1 he admitted that the ,lord might1 if he chose1 exalt a mortal man to the purity of angels2 but that he neither had ever done it1 nor would ever do it1 because he had declared otherwise in the ,scriptures47#gia7 ,this ,i do not deny2 but ,i add that it is absurd to dispute concerning the power of ,god1 in opposition to his veracity2 and that1 therefore1 it affords no room for cavilling1 when any one maintains that to be impossible1 which the ,scriptures declare will never happen4 ,but if the dispute be about the term1 the ,lord1 in reply to an inquiry of his disciples1 8,who1 then1 can be saved80 says1 8,with men this is impossible2 but with ,god all things are possible407#gib7 ,augustine contends1 with a very powerful argument1 that in this flesh we never render to ,god the legitimate love which we owe to him4 8,love10 says he1 8is an effect of knowledge1 so that no man can perfectly love ,god1 who has not first a complete knowledge of his goodness4 ,during our pilgrimage in this world1 we see through an obscure medium2 the consequence of this1 then1 is1 that our love is imperfect40 ,it ought1 therefore1 to be admitted without controversy1 that it is impossible in this carnal state to fulfil the law1 if we consider the impotence of our nature1 as will elsewhere be proved also from ,paul47#gic7 ,,vi4 ,but for the better elucidation of the subject1 let us state1 in a compendious order1 the office and use of what is called the moral law4 ,it is contained1 as far as ,i understand it1 in these three points4 ,the first is1 that while it discovers the righteousness of ,god1 that is1 the only righteousness which is acceptable to ,god1 it warns every one of his own unrighteousness1 places it beyond all doubt1 convicts1 and condemns him4 ,for it is necessary that man1 blinded and inebriated with selflove1 should thus be driven into a knowledge of himself1 and a confession of his own imbecility and impurity4 ,since1 unless his vanity be evidently reproved1 he is inflated with a foolish confidence in his strength1 and can never be brought to perceive its feebleness as long as he measures it by the rule of his own fancy4 ,but as soon as he begins to compare it to the difficulty of the law1 he finds his insolence and pride immediately abate4 ,for how great soever his preconceived opinion of it1 he perceives it immediately pant under so heavy a load1 and then totter1 and at length fall4 ,thus1 being instructed under the tuition of the law1 he lays aside that arrogance with which he was previously blinded4 ,he must also be cured of the other disease1 of pride1 with which1 we have observed1 he is afflicted4 ,as long as he is permitted to stand in his own judgment1 he substitutes hypocrisy instead of righteousness2 contented with which1 he rises up with ,i know not what pretended righteousnesses1 in opposition to the grace of ,god4 ,but when he is constrained to examine his life according to the rules of the law1 he no longer presumes on his counterfeit righteousness1 but perceives that he is at an infinite distance from holiness2 and also that he abounds with innumerable vices1 from which he before supposed himself to be pure4 ,for the evils of concupiscence are concealed in such deep and intricate recesses1 as easily to elude the view of man4 ,and it is not without cause that the ,apostle says1 8,i had not known lust1 except the law had said1 ,thou shalt not covet207#gid7 because1 unless it be stripped of its disguises1 and brought to light by the law1 it destroys the miserable man in so secret a manner1 that he does not perceive its fatal dart4 ,,vii4 ,thus the law is like a mirror1 in which we behold1 first1 our impotence2 secondly1 our iniquity1 which proceeds from it2 and lastly1 the consequence of both1 our obnoxiousness to the curse2 just as a mirror represents to us the spots on our face4 ,for when a man is destitute of power to practise righteousness1 he must necessarily fall into the habits of sin4 ,and sin is immediately followed by the curse4 ,therefore the greater the transgression of which the law convicts us1 the more severe is the judgment with which it condemns us4 ,this appears from the observation of the ,apostle1 that 8by the law is the knowledge of sin407#gie7 ,for he there speaks only of the first office of the law1 which is experienced in sinners not yet regenerated4 ,the same sentiment is conveyed in the following passages3 that 8the law entered1 that the offence might abound207#gif7 and that it is therefore 8the ministration of death1 which worketh wrath and slayeth407#gig7 ,for iniquity undoubtedly increases more and more1 in proportion to the clearness of that sense of sin which strikes the conscience2 because to transgression of the law1 there is then added contumacy against the lawgiver4 ,it remains1 therefore1 that the law arm the ,divine wrath against the sinner2 for of itself it can only accuse1 condemn1 and destroy4 ,and1 as ,augustine says1 if we have not the ,spirit of grace1 the law serves only to convict and slay us4 ,but this assertion neither reflects dishonour on the law1 nor at all derogates from its excellence4 ,certainly1 if our will were wholly conformed to the law1 and disposed to obey it1 the mere knowledge of it would evidently be sufficient to salvation4 ,but since our carnal and corrupt nature is in a state of hostility against the spirituality of the ,divine law1 and not amended by its discipline1 it follows that the law1 which was given for salvation1 if it could have found adequate attention1 becomes an occasion of sin and death4 ,for since we are all convicted of having transgressed it1 the more clearly it displays the righteousness of ,god1 so1 on the contrary1 the more it detects our iniquity1 and the more certainly it confirms the reward of life and salvation reserved for the righteous1 so much the more certain it makes the perdition of the wicked4 ,these expressions1 therefore1 are so far from being dishonourable to the law1 that they serve more illustriously to recommend the ,divine goodness4 ,for hence it really appears1 that our iniquity and depravity prevent us from enjoying that blessed life which is revealed to all men in the law4 ,hence the grace of ,god1 which succours us without the assistance of the law1 is rendered sweeter2 and his mercy1 which confers it on us1 more amiable2 from which we learn that he is never wearied with repeating his blessings and loading us with new favours4 ,,viii4 ,but though the iniquity and condemnation of us all are confirmed by the testimony of the law1 this is not done 7at least if we properly profit by it7 in order to make us sink into despair1 and fall over the precipice of despondency4 ,it is true that the wicked are thus confounded by it1 but this is occasioned by the obstinacy of their hearts4 ,with the children of ,god1 its instructions must terminate in a different manner4 ,the ,apostle indeed declares that we are all condemned by the sentence of the law1 8that every mouth may be stopped1 and all the world may become guilty before ,god407#gih7 ,yet the same ,apostle elsewhere informs us1 that 8,god hath concluded them all in unbelief10 not that he might destroy or suffer all to perish1 but 8that he might have mercy upon all207#gii7 that is1 that leaving their foolish opinion of their own strength1 they may know that they stand and are supported only by the power of ,god2 that being naked and destitute1 they may resort for assistance to his mercy1 recline themselves wholly upon it1 hide themselves entirely in it1 and embrace it alone for righteousness and merits1 since it is offered in ,christ to all who with true faith implore it and expect it4 ,for in the precepts of the law1 ,god appears only1 on the one hand1 as the rewarder of perfect righteousness1 of which we are all destitute2 and on the other1 as the severe judge of transgressions4 ,but in ,christ1 his face shines with a plenitude of grace and lenity1 even towards miserable and unworthy sinners4 ,,ix4 ,of making use of the law to implore the assistance of ,god1 ,augustine frequently treats2 as when he writes to ,hilary3 8,the law gives commands1 in order that1 endeavouring to perform them1 and being wearied through our infirmity under the law1 we may learn to pray for the assistance of grace40 ,also to ,asellius3 8,the utility of the law is to convince man of his own infirmity1 and to compel him to pray for the gracious remedy provided in ,christ40 ,also to ,innocentius ,romanus3 8,the law commands3 grace furnishes strength for the performance40 ,again1 to ,valentine3 8,god commands what we cannot perform1 that we may know for what blessings we ought to supplicate him40 ,again3 8,the law was given to convict you2 that being convicted you might fear1 that fearing you might pray for pardon1 and not presume on your own strength40 ,again3 8,the end for which the law was given1 was to diminish that which was great1 to demonstrate that you have of yourself no ability to work righteousness1 that thus1 being poor1 indigent1 and destitute1 you might have recourse to grace for relief40 ,afterwards he addresses himself to ,god3 8,thus do1 ,o ,lord6 thus do1 ,o merciful ,lord6 command that which cannot be performed3 even command that which cannot be performed without thy grace3 that when men cannot perform it in their own strength1 every mouth may be stopped1 and no man appear great in his own estimation4 ,let all men be mean1 and let all the world be proved guilty before ,god40 ,but ,i am not wise in collecting so many testimonies1 when this holy man has written a treatise expressly on this subject1 which he has entitled ,de ,spiritu et ,litera1 ,on the ,spirit and ,letter4 ,the second use of the law he does not so clearly describe1 either because he knew that it depends on the first1 or because he did not so fully understand it1 or because he wanted words to explain it with distinctness and perspicuity adequate to his ideas of it4 ,yet this first office of the law is not confined to the pious1 but extends also to the reprobate4 ,for though they do not1 with the children of ,god1 advance so far as1 after the mortification of the flesh1 to be renewed1 and to flourish again in the inner man1 but1 confounded with the first horrors of conscience1 remain in despair1 yet they contribute to manifest the equity of the ,divine judgment1 by their consciences being agitated with such violent emotions4 ,for they are always desirous of cavilling against the judgment of ,god2 but now1 while it is not yet manifested1 they are1 nevertheless1 so confounded with the testimony of the law and of their own conscience1 that they betray in themselves what they have deserved4 ,x4 ,the second office of the law is1 to cause those who1 unless constrained1 feel no concern for justice and rectitude1 when they hear its terrible sanctions1 to be at least restrained by a fear of its penalties4 ,and they are restrained1 not because it internally influences or affects their minds1 but because1 being chained1 as it were1 they refrain from external acts1 and repress their depravity within them1 which otherwise they would have wantonly discharged4 ,this makes them neither better nor more righteous in the ,divine view4 ,for although1 being prevented either by fear or by shame1 they dare not execute what their minds have contrived1 nor openly discover the fury of their passions1 yet their hearts are not disposed to fear and obey ,god2 and the more they restrain themselves1 the more violently they are inflamed within2 they ferment1 they boil1 ready to break out into any external acts1 if they were not prevented by this dread of the law4 ,and not only so1 they also inveterately hate the law itself1 and execrate ,god the lawgiver1 so that1 if they could1 they would wish to annihilate him whom they cannot bear1 either in commanding that which is right1 or in punishing the despisers of his majesty4 ,in some1 indeed1 this state of mind is more evident1 in others more concealed2 but it is really the case of all who are yet unregenerate1 that they are induced to attend to the law1 not by a voluntary submission1 but with reluctance and resistance1 only by the violence of fear4 ,but yet this constrained and extorted righteousness is necessary to the community1 whose public tranquillity is provided for by ,god in this instance1 while he prevents all things being involved in confusion1 which would certainly be the case1 if all men were permitted to pursue their own inclinations4 ,moreover1 it is useful even to the children of ,god1 to be exercised by its discipline before their vocation1 while they are destitute of the ,spirit of sanctification1 and are absorbed in carnal folly4 ,for when the dread of ,divine vengeance restrains them even from external licentiousness1 although1 their minds being not yet subdued1 they make but a slow progress at present1 yet they are in some measure accustomed to bear the yoke of righteousness2 so that when they are called1 they may not be entirely unaccustomed to its discipline1 as a thing altogether unknown4 ,to this office of the law the ,apostle appears particularly to have referred1 when he says1 8that the law is not made for a righteous man1 but for the lawless and disobedient2 for the ungodly and for sinners2 for unholy and profane2 for murderers of fathers and murderers of mothers2 for manslayers1 for whoremongers1 for them that defile themselves with mankind1 for menstealers1 for liars1 for perjured persons1 and if there be any other thing that is contrary to sound doctrine407#hjj7 ,for he here signifies that it restrains the violence of the carnal desires1 which would otherwise indulge themselves in the most unbounded licentiousness4 ,,xi4 ,but we may apply to both what he elsewhere asserts1 that to the ,jews 8the law was a schoolmaster to bring them to ,christ207#hja7 for there are two kinds of persons who are led to ,christ by its discipline4 ,some1 whom we mentioned in the first place1 from too much confidence either in their own strength or in their own righteousness1 are unfit to receive the grace of ,christ1 till they have first been stripped of every thing4 ,the law1 therefore1 reduces them to humility by a knowledge of their own misery1 that thus they may be prepared to pray for that of which they before supposed themselves not destitute4 ,others need a bridle to restrain them1 lest they abandon themselves to carnal licentiousness1 to such a degree as wholly to depart from all practice of righteousness4 ,for where the ,spirit does not yet reign1 there is sometimes such a violent ebullition of the passions1 as to occasion great danger of the soul that is under their influence being swallowed up in forgetfulness and contempt of ,god2 which would certainly be the case1 if the ,lord did not provide this remedy against it4 ,those1 therefore1 whom he has destined to the inheritance of his kingdom1 if he do not immediately regenerate them1 he keeps under fear by the works of the law till the time of his visitation2 not that chaste and pure fear which ought to be felt by his children1 but a fear which is1 nevertheless1 useful to train them1 according to their capacity1 to true piety4 ,of this we have so many proofs1 that there is no need to adduce any example4 ,for all who have lived for a considerable time in ignorance of ,god will confess it to have been their experience1 that they were constrained by the law to a certain kind of fear and reverence of ,god1 till1 being regenerated by his ,spirit1 they began to love him from their hearts4 ,,xii4 ,the third use of the law1 which is the principal one1 and which is more nearly connected with the proper end of it1 relates to the faithful1 in whose hearts the ,spirit of ,god already lives and reigns4 ,for although the law is inscribed and engraven on their hearts by the finger of ,god1--that is1 although they are so excited and animated by the direction of the ,spirit1 that they desire to obey ,god1--yet they derive a twofold advantage from the law4 ,for they find it an excellent instrument to give them1 from day to day1 a better and more certain understanding of the ,divine will to which they aspire1 and to confirm them in the knowledge of it4 ,as1 though a servant be already influenced by the strongest desire of gaining the approbation of his master1 yet it is necessary for him carefully to inquire and observe the orders of his master1 in order to conform to them4 ,nor let any one of us exempt himself from this necessity2 for no man has already acquired so much wisdom1 that he could not by the daily instruction of the law make new advances into a purer knowledge of the ,divine will4 ,in the next place1 as we need not only instruction1 but also exhortation1 the servant of ,god will derive this further advantage from the law2 by frequent meditation on it he will be excited to obedience1 he will be confirmed in it1 and restrained from the slippery path of transgression4 ,for in this manner should the saints stimulate themselves1 because1 with whatever alacrity they labour for the righteousness of ,god according to the ,spirit1 yet they are always burdened with the indolence of the flesh1 which prevents their proceeding with due promptitude4 ,to this flesh the law serves as a whip1 urging it1 like a dull and tardy animal1 forwards to its work2 and even to the spiritual man1 who is not yet delivered from the burden of the flesh1 it will be a perpetual spur1 that will not permit him to loiter4 ,to this use of the law ,david referred1 when he celebrated it in such remarkable encomiums as these3 8,the law of the ,lord is perfect1 converting the soul3 the statutes of the ,lord are right1 rejoicing the heart3 the commandment of the ,lord is pure1 enlightening the eyes10 c47#hjb7 ,again3 8,thy word is a lamp unto my feet1 and a light unto my path207#hjc7 and many others1 which he introduces in every part of this psalm4 ,nor are these assertions repugnant to those of ,paul1 in which he shows1 not what service the law renders to the regenerate1 but what it can bestow upon man merely of itself2 whereas the ,psalmist in these passages celebrates the great advantage derived1 through the ,divine teaching1 from the reading of the law1 by those whom ,god inspires with an inward promptitude to obedience4 ,and he adverts not only to the precepts1 but to the promise of grace annexed to their performance1 which alone causes that which is bitter to become sweet4 ,for what would be less amiable than the law1 if by demands and threats it only distressed the mind with fear1 and harassed it with terror8 ,but ,david particularly shows1 that in the law he discovered the ,mediator1 without whom there is nothing pleasant or delightful4 ,,xiii4 ,some unskilful men1 being unable to discern this distinction1 rashly explode ,moses altogether1 and discard the two tables of the law2 because they consider it improper for ,christians to adhere to a doctrine which contains the administration of death4 ,far from us be this profane opinion2 for ,moses has abundantly taught us1 that the law1 which in sinners can only produce death1 ought to have a better and more excellent use in the saints4 ,for just before his death he thus addressed the people3 8,set your hearts unto all the words which ,i testify among you this day1 which ye shall command your children to observe1 to do all the words of this law4 ,for it is not a vain thing for you2 because it is your life407#hjd7 ,but if no one can deny that the law exhibits a perfect model of righteousness1 either we ought to have no rule for an upright and just life1 or it is criminal for us to deviate from it4 ,for there are not many rules of life1 but one1 which is perpetually and immutably the same4 ,wherefore1 when ,david represents the life of a righteous man as spent in continual meditations on the law17#hje7 we must not refer it to one period of time only1 because it is very suitable for all ages1 even to the end of the world4 ,let us neither be deterred1 therefore1 nor fly from its instructions1 because it prescribes a holiness far more complete than we shall attain1 as long as we remain in the prison of the body4 ,for it no longer exercises towards us the part of a rigorous exactor1 only to be satisfied by the perfect performance of every injunction2 but in this perfection1 to which it exhorts us1 it shows us a goal1 to aim at which1 during the whole of our lives1 would be equally conducive to our interest and consistent with our duty2 in which attempt it is happy for us if we fail not4 ,for the whole of this life is a course1 which when we have completed1 the ,lord will grant us to reach that goal1 towards which at so great a distance our efforts are now vigorously directed4 ,,xiv4 ,now1 because the law1 in regard to the faithful1 has the force of an exhortation1 not to bind their consciences with a curse1 but by its frequent admonitions to arouse their indolence1 and reprove their imperfection1--many persons1 when they design to express this liberation from its curse1 say that the law 7,i still speak of the moral law7 is abrogated to the faithful2 not that it no longer enjoins upon them that which is right1 but only that it ceases to be to them what it was before1 no longer terrifying and confounding their consciences1 condemning and destroying them4 ,and such an abrogation of the law is clearly taught by ,paul4 ,it appears also to have been preached by our ,lord1 since he would not have refuted the opinion concerning his abolishing the law1 unless it had prevailed among the ,jews4 ,now1 as this opinion could not prevail without any pretext1 it is probable that it proceeded from a false interpretation of his doctrine2 in the same manner as almost all errors have usually taken some colour from the truth4 ,but lest we ourselves fall into the same error1 let us accurately distinguish what is abrogated in the law1 and what still remains in force4 ,when the ,lord declares that he came 8not to destroy the law1 but to fulfil it10 and that 8till heaven and earth shall pass1 one jot or one tittle shall in no wise pass from the law1 till all be fulfilled107#hjf7 he sufficiently proves that his advent would detract nothing from the observance of the law4 ,and with sufficient reason1 since the express end of his advent was to heal the transgressions of it4 ,the doctrine of the law remains1 therefore1 through ,christ1 inviolable2 which by tuition1 admonition1 reproof1 and correction1 forms and prepares us for every good work4 ,,xv4 ,the assertions of ,paul respecting the abrogation of the law evidently relate1 not to the instruction itself1 but to the power of binding the conscience4 ,for the law not only teaches1 but authoritatively requires1 obedience to its commands4 ,if this obedience be not yielded1 and even if there be any partial deficiency of duty1 it hurls the thunderbolt of its curse4 ,for this reason the ,apostle says1 that 8as many as are of the works of the law are under the curse2 for it is written1 ,cursed is every one that continueth not in all things407#hjg7 ,now1 he affirms those to be 8of the works of the law10 who place not their righteousness in the remission of sins1 by which we are released from the rigour of the law4 ,he teaches us1 therefore1 that we must be released from the bondage of the law1 unless we would perish in misery under it4 ,but what bondage8 the bondage of that austere and rigid exaction1 which remits nothing from its strictest requirements1 and permits no transgression to pass with impunity2 ,i say1 ,christ1 in order to redeem us from this curse1 was 8made a curse for us4 ,for it is written1 ,cursed is every one that hangeth on a tree407#hjh7 ,in the following chapter1 indeed1 he tells us1 that ,christ was 8made under the law1 to redeem them that were under the law20 but in the same sense2 for he immediately adds1 8that we might receive the adoption of sons407#hji7 ,what is this8 that we might not be oppressed with a perpetual servitude1 which would keep our consciences in continual distress with the dread of death4 ,at the same time this truth remains for ever unshaken1 that the law has sustained no diminution of its authority1 but ought always to receive from us the same veneration and obedience4 ,,xvi4 ,the case of ceremonies1 which have been abrogated1 not as to their effect1 but only as to their use1 is very different4 ,their having been abolished by the advent of ,christ1 is so far from derogating from their sanctity1 that it rather recommends and renders it more illustrious4 ,for as they must have exhibited to the people1 in ancient times1 a vain spectacle1 unless they had discovered the virtue of the death and resurrection of ,christ1 so1 if they had not ceased1 we should1 in the present age1 have been unable to discern for what purpose they were instituted4 ,to prove1 therefore1 that the observance of them is not only needless1 but even injurious1 ,paul teaches us that they were shadows1 the body of which we have in ,christ47#haj7 ,we see1 then1 that the truth shines with greater splendour in their abolition1 than if they still continued to give a distant and obscure representation of ,christ1 who has openly appeared4 ,for this reason1 at the death of ,christ1 8the veil of the temple was rent in twain from the top to the bottom207#haa7 because1 according to the author of the ,epistle to the ,hebrews1 the living and express image of the heavenly blessings1 which before had been only sketched in obscure lineaments1 was now clearly revealed4 ,the same truth is conveyed in the declaration of ,christ1 that 8the law and the prophets were until ,john2 since that time the kingdom of ,god is preached407#hab7 ,not that the holy fathers had been destitute of that preaching which contains the hope of salvation1 and of eternal life1 but because they saw only at a distance1 and under shadows1 what we now contemplate in open day4 ,but the reason1 why it was necessary for the ,church of ,god to ascend from those rudiments to sublimer heights1 is explained by ,john the ,baptist3 8the law was given by ,moses1 but grace and truth came by ,jesus ,christ407#hac7 ,for although expiation of sin was truly promised in the ancient sacrifices1 and the ark of the covenant was a certain pledge of the paternal favour of ,god1 all these would have been mere shadows1 if they had not been founded in the grace of ,christ1 where alone we may find true and eternal stability4 ,let us firmly maintain1 then1 that though the legal rites have ceased to be observed1 yet their very discontinuance gives us a better knowledge of their great utility before the advent of ,christ1 who1 abolishing the observance of them1 confirmed their virtue and efficacy in his death4 ,,xvii4 ,the reasoning of ,paul is attended with more difficulty3 8,and you1 being dead in your sins1 and the uncircumcision of your flesh1 hath he quickened together with him1 having forgiven you all trespasses2 blotting out the handwriting of ordinances that was against us1 which was contrary to us1 and took it out of the way1 nailing it to his cross10 c47#had7 ,for it seems to extend the abolition of the law somewhat further1 as though we had now no concern with its 8ordinances40 ,for they are in an error who understand it simply of the moral law1 the abolition of which they1 nevertheless1 explain to relate to its inexorable severity1 rather than to its precepts4 ,others1 more acutely and carefully considering the words of ,paul1 perceive that they belong particularly to the ceremonial law2 and prove that the word 8ordinances0 is more than once used by ,paul in that signification4 ,for he thus expresses himself to the ,ephesians3 8,he is our peace1 who hath made both one2 having abolished the law of commandments contained in ordinances2 for to make in himself of twain one new man407#hae7 ,that he there speaks of the ceremonies1 is very evident2 for he calls the law 8the middle wall of partition10 by which the ,jews were separated from the ,gentiles4 ,wherefore ,i allow that the former commentators are justly censured by these2 but even these do not appear to me clearly to explain the meaning of the ,apostle4 ,for to compare these two passages as in all respects similar1 is what ,i by no means approve4 ,when he designs to assure the ,ephesians of their admission into fellowship with the ,israelites1 he informs them1 that the impediment which formerly prevented it is now removed4 ,that consisted in ceremonies4 ,for the rites of ablutions and sacrifices1 by which the ,jews were consecrated to the ,lord1 caused a separation between them and the ,gentiles4 ,but in the ,epistle to the ,colossians he treats of a sublimer mystery4 ,the controversy there relates to the ,mosaic observances1 to which the false ,apostles were strenuously attempting to subject the ,christians4 ,but as in the ,epistle to the ,galatians he goes to the depth of that controversy1 and reduces it to its source1 so also in this place4 ,for if in the rites you contemplate nothing but the necessity of performing them1 to what purpose were they called a 8handwriting that was against us08 and almost the whole of our redemption made to consist in its being 8blotted out80 ,wherefore it is evident1 that here is something to be considered beside the external ceremonies4 ,and ,i am persuaded that ,i have discovered the genuine meaning1 at least if that be conceded to me as a truth1 which ,augustine somewhere very truly asserts1 and which he has even borrowed from the positive expressions of an ,apostle17#haf7 that in the ,jewish ceremonies there was rather a confession of sins than an expiation of them4 ,for what did they do in offering sacrifices1 but confess themselves worthy of death1 since they substituted victims to be slain in their stead8 ,what were their purifications1 but confessions that they were themselves impure8 ,thus the handwriting both of their sin and of their impurity was frequently renewed by them2 but that confession afforded no deliverance4 ,for which reason the ,apostle says that the death of ,christ effected 8the redemption of the transgressions that were under the first testament407#hag7 ,the ,apostle1 therefore1 justly denominates the ceremonies 8a handwriting against those who observe them20 because by them they publicly attested their condemnation and impurity4 ,nor does any objection arise from their having been also partakers of the same grace with us4 ,for this they obtained in ,christ1 not in the ceremonies1 which the ,apostle there distinguishes from ,christ2 for being practised at that time after the introduction of the gospel1 they obscured the glory of ,christ4 ,we find1 then1 that the ceremonies1 considered by themselves1 are beautifully and appositely called a 8handwriting that was against0 the salvation of men2 because they were solemn instruments testifying their guilt4 ,when the false ,apostles wished to bring the ,church back to the observance of them1 the ,apostle deeply investigated their signification1 and very justly admonished the ,colossians into what circumstances they would relapse1 if they should suffer themselves to be thus enslaved by them4 ,for they would at the same time be deprived of the benefit of ,christ2 since1 by the eternal expiation that he has once effected1 he has abolished those daily observances1 which could only attest their sins1 but could never cancel them4 ,chapter ,,viii4 ,an ,exposition ,of ,the ,moral ,law ,here ,i think it will not be foreign to our subject to introduce the ten precepts of the law1 with a brief exposition of them4 ,for this will more clearly evince what ,i have suggested1 that the service which ,god has once prescribed always remains in full force2 and will also furnish us with a confirmation of the second remark1 that the ,jews not only learned from it the nature of true piety1 but when they saw their inability to observe it1 were led by the fear of its sentence1 though not without reluctance1 to the ,mediator4 ,now1 in giving a summary of those things which are requisite to the true knowledge of ,god1 we have shown that we can form no conceptions of his greatness1 but his majesty immediately discovers itself to us1 to constrain us to worship him4 ,in the knowledge of ourselves1 we have laid down this as a principal article1 that being divested of all opinion of our own strength1 and confidence in our own righteousness1 and1 on the other hand1 discouraged and depressed by a consciousness of our poverty1 we should learn true humility and selfdejection4 ,the ,lord accomplishes both these things in his law1 where1 in the first place1 claiming to himself the legitimate authority to command1 he calls us to revere his ,divinity1 and prescribes the parts of which this reverence consists2 and in the next place1 promulgating the rule of his righteousness1 7the rectitude of which1 our nature1 being depraved and perverted1 perpetually opposes2 and from the perfection of which1 our ability1 through its indolence and imbecility towards that which is good1 is at a great distance17 he convicts us both of impotence and of unrighteousness4 ,moreover1 the internal law1 which has before been said to be inscribed and as it were engraven on the hearts of all men1 suggests to us in some measure the same things which are to be learned from the two tables4 ,for our conscience does not permit us to sleep in perpetual insensibility1 but is an internal witness and monitor of the duties we owe to ,god1 shows us the difference between good and evil1 and so accuses us when we deviate from our duty4 ,but man1 involved as he is in a cloud of errors1 scarcely obtains from this law of nature the smallest idea of what worship is accepted by ,god2 but is certainly at an immense distance from a right understanding of it4 ,besides1 he is so elated with arrogance and ambition1 and so blinded with selflove1 that he cannot yet take a view of himself1 and as it were retire within1 that he may learn to submit and humble himself1 and to confess his misery4 ,since it was necessary1 therefore1 both for our dulness and obstinacy1 the ,lord gave us a written law2 to declare with greater certainty what in the law of nature was too obscure1 and by arousing our indolence1 to make a deeper impression on our understanding and memory4 ,,ii4 ,now1 it is easy to perceive1 what we are to learn from the law2 namely1 that ,god1 as he is our ,creator1 justly sustains towards us the character of a ,father and of a ,lord2 and that on this account we owe to him glory and reverence1 love and fear4 ,moreover1 that we are not at liberty to follow every thing to which the violence of our passions may incite us2 but that we ought to be attentive to his will1 and to practise nothing but what is pleasing to him4 ,in the next place1 that righteousness and rectitude are a delight1 but iniquity an abomination to him2 and that1 therefore1 unless we will with impious ingratitude rebel against our ,maker1 we must necessarily spend our whole lives in the practice of righteousness4 ,for if we manifest a becoming reverence for him1 only when we prefer his will to our own1 it follows that there is no other legitimate worship of him1 but the observance of righteousness1 sanctity1 and purity4 ,nor can we pretend to excuse ourselves by a want of ability1 like insolvent debtors4 ,for it is improper for us to measure the glory of ,god by our ability2 for whatever may be our characters1 he ever remains like himself1 the friend of righteousness1 the enemy of iniquity4 ,whatever he requires of us1 since he can require nothing but what is right1 we are under a natural obligation to obey2 but our inability is our own fault4 ,for if we are bound by our own passions1 which are under the government of sin1 so that we are not at liberty to obey our ,father1 there is no reason why we should plead this necessity in our defence1 the criminality of which is within ourselves1 and must be imputed to us4 ,,iii4 ,when we have made such a proficiency as this by means of the instruction of the law1 we ought1 under the same teacher1 to retire within ourselves2 from which we may learn two things3 ,first1 by comparing our life with the righteousness of the law1 we shall find1 that we are very far from acting agreeably to the will of ,god1 and are therefore unworthy to retain a place among his creatures1 much less to be numbered among his children4 ,secondly1 by examining our strength1 we shall see1 that it is not only unequal to the observance of the law1 but a mere nullity4 ,the necessary consequence of this will be a diffidence in our own strength1 and an anxiety and trepidation of mind4 ,for the conscience cannot sustain the load of iniquity1 without an immediate discovery of the ,divine judgment4 ,and the ,divine judgment cannot be perceived1 without inspiring a dread of death4 ,compelled also by proofs of its impotence1 it cannot avoid falling into an absolute despair of its own strength4 ,both these dispositions produce humility and dejection4 ,the result of all this is1 that the man terrified with the apprehension of eternal death1 which he sees justly impending over him for his unrighteousness1 betakes himself entirely to the ,divine mercy1 as to the only port of salvation2 and perceiving his inability to fulfil the commands of the law1 and feeling nothing but despair in himself1 he implores and expects assistance from another quarter4 ,,iv4 ,but not contented with having conciliated a reverence for his righteousness1 the ,lord has also subjoined promises and threatenings1 in order that our hearts might imbibe a love for him1 and at the same time a hatred to iniquity4 ,for since the eyes of our mind are too dim to be attracted with the mere beauty of virtue1 our most merciful ,father has been graciously pleased to allure us to the love and worship of himself by the sweetness of his rewards4 ,he announces1 therefore1 that he has reserved rewards for virtue1 and that the person who obeys his commandments shall not labour in vain4 ,he proclaims1 on the contrary1 not only that unrighteousness is execrable in his sight1 but also that it shall not escape with impunity2 but that he will avenge himself on all the despisers of his majesty4 ,and to urge us by all possible motives1 he promises also the blessings of the present life1 as well as eternal felicity1 to the obedience of those who keep his commandments1 the transgressors of which he threatens not only with present calamities1 but with the torments of eternal death4 ,for that promise1 8these if a man do1 he shall live in them107#hah7 and this correspondent threatening1 8the soul that sinneth1 it shall die107#hai7 undoubtedly relate to a future and endless immortality or death4 ,wherever we read of the ,divine benevolence or wrath1 the former comprehends eternal life1 the latter eternal destruction4 ,now1 of present blessings and curses1 the law contains a long catalogue4 ,the penal sanctions display the consummate purity of ,god1 which cannot tolerate iniquity2 while the promises not only manifest his perfect love of righteousness1 which he cannot defraud of its reward1 but likewise illustrate his wonderful goodness4 ,for since we1 with all that belongs to us1 are indebted to his majesty1 whatever he requires of us1 he most justly demands as the payment of a debt2 but the payment of a debt is not entitled to remuneration4 ,therefore he recedes from the strictness of his claims1 when he proposes a reward to our obedience1 which is not performed spontaneously1 as if it were not a duty4 ,but the effect of those promises on us has partly been mentioned already1 and will hereafter more clearly appear in its proper place4 ,suffice it at present1 if we remember and consider that the promises of the law contain no mean recommendation of righteousness1 to make it more evident how much ,god is pleased with the observance of it2 and that the penal sanctions are annexed1 to render unrighteousness more execrable1 lest the sinner1 amidst the fascinations of sin1 should forget that the judgment of the ,legislator awaits him4 ,v4 ,now1 since the ,lord1 when about to deliver a rule of perfect righteousness1 referred all the parts of it to his own will1 this shows that nothing is more acceptable to him than obedience4 ,this is worthy of the most diligent observation1 since the licentiousness of the human mind is so inclined to the frequent invention of various services in order to merit his favour4 ,for this irreligious affectation of religion1 which is a principle innate in the human mind1 has betrayed itself in all ages1 and betrays itself even in the present day2 for men always take a pleasure in contriving some way of attaining righteousness1 which is not agreeable to the ,divine word4 ,hence1 among those which are commonly esteemed good works1 the precepts of the law hold a very contracted station1 the numberless multitude of human inventions occupying almost the whole space4 ,but what was the design of ,moses1 unless it was to repress such an unwarrantable license1 when1 after the promulgation of the law1 he addressed the people in the following manner6 8,observe and hear all these words which ,i command thee1 that it may go well with thee1 and with thy children after thee for ever1 when thou doest that which is good and right in the sight of the ,lord thy ,god4 ,what thing soever ,i command you1 observe to do it3 thou shalt not add thereto1 nor diminish from it407#hbj7 ,and before1 when he had declared that this was their wisdom and their understanding in the sight of other nations1 that they had received statutes1 and judgments1 and ceremonies1 from the ,lord1 he had added1 8,take heed to thyself1 and keep thy soul diligently1 lest thou forget the things which thine eyes have seen1 and lest they depart from thy heart all the days of thy life407#hba7 ,foreseeing that the ,israelites would not rest1 but1 even after the reception of the law1 would labour to produce new species of righteousness1 foreign from what the law requires1 unless they should be rigorously restrained1 ,god pronounces that his word comprehends the perfection of righteousness2 and yet1 though this ought most effectually to have prevented them1 they were guilty of that very presumption which was so expressly forbidden4 ,but what is this to us8 ,we are certainly bound by the same declaration2 for the claims of the ,lord on behalf of his law1 that it contains the doctrine of perfect righteousness1 beyond all doubt remain perpetually the same2 yet not contented with it1 we are wonderfully laborious in inventing and performing other good works1 one after another4 ,the best remedy for this fault will be a constant attention to this reflection2 that the law was given to us from heaven to teach us a perfect righteousness2 that in it no righteousness is taught1 but that which is conformable to the decrees of the ,divine will2 that it is therefore vain to attempt new species of works in order to merit the favour of ,god1 whose legitimate worship consists solely in obedience1 but that any pursuit of good works deviating from the law of ,god is an intolerable profanation of the ,divine and real righteousness4 ,there is much truth also in the observation of ,augustine1 who calls obedience to ,god sometimes the parent and guardian1 and sometimes the origin of all virtues4 ,,vi4 ,but when we have given an exposition of the ,divine law1 we shall then more suitably and profitably confirm what has been already advanced concerning its office and use4 ,before we enter1 however1 on the discussion of each article separately1 it will be useful to premise some things which may contribute to a general knowledge of it4 ,first1 let it be understood1 that the law inculcates a conformity of life1 not only to external probity1 but also to internal and spiritual righteousness4 ,now1 though none can deny this1 yet very few persons pay proper attention to it4 ,this arises from their not considering the ,legislator1 by whose nature we ought to estimate also the nature of the law4 ,if a king prohibit1 by an edict1 adultery1 murder1 or theft1 no man1 ,i confess1 will be liable to the penalty of such a law1 who has only conceived in his mind a desire to commit adultery1 murder1 or theft1 but has not perpetrated any of them4 ,because the superintendence of a mortal legislator extends only to the external conduct1 and his prohibitions are not violated unless the crimes be actually committed4 ,but ,god1 whose eye nothing escapes1 and who esteems not so much the external appearance as the purity of the heart1 in the prohibition of adultery1 murder1 and theft1 comprises a prohibition of lust1 wrath1 hatred1 coveting what belongs to another1 fraud1 and every similar vice4 ,for1 being a spiritual ,legislator1 he addresses himself to the soul as much as to the body4 ,now1 the murder of the soul is wrath and hatred2 the theft of the soul is evil concupiscence and avarice2 the adultery of the soul is lust4 ,but it will be said1 that human laws also relate to designs and intentions1 and not to fortuitous events4 ,this ,i grant2 but they relate to such designs and intentions as have been manifested in outward actions4 ,they examine and consider with what intention every act has been performed2 but do not scrutinize the secret thoughts4 ,human laws therefore are satisfied1 when a man abstains from external transgression4 ,but1 on the contrary1 the ,divine law being given to our minds1 the proper regulation of them is the principal requisite to a righteous observance of it4 ,but men in general1 even while they resolutely dissemble their contempt of the law1 dispose their eyes1 their feet1 their hands1 and all the parts of their body1 to some kind of observance of it1 while at the same time their hearts are entirely alienated from all obedience to it1 and they suppose that they have discharged their duty1 if they have concealed from man what they practise in the sight of ,god4 ,they hear the commands1 ,thou shalt not kill1 ,thou shalt not commit adultery1 ,thou shalt not steal4 ,they draw not the sword to commit murder2 they never associate with harlots2 they lay no violent hands on the property of others4 ,all these things thus far are well2 but in their whole souls they breathe after murders1 they kindle into lust1 they look with dishonest eyes on the property of others1 and in their cupidity they devour it4 ,now1 then1 they are destitute of the principal requisite of the law4 ,whence arises such gross stupidity1 but from discarding the ,legislator1 and accommodating a righteousness to their own inclination8 ,these persons ,paul strongly opposes1 when he affirms that 8the law is spiritual207#hbb7 signifying that it requires not only the obedience of the soul1 the understanding1 and the will1 but even an angelic purity1 which1 being cleansed from all the pollution of the flesh1 may savour entirely of the ,spirit4 ,,vii4 ,when we say that this is the sense of the law1 we are not introducing a novel interpretation of our own1 but following ,christ1 who is the best interpreter of it4 ,for the people having imbibed from the ,pharisees the corrupt opinion1 that he1 who has perpetrated no external act of disobedience to the law1 is an observer of the law1 he confutes this very dangerous error1 and pronounces an unchaste look at a woman to be adultery2 he declares them to be murderers1 who hate a brother2 he makes them 8in danger of the judgment10 who have only conceived resentment in their hearts2 them 8in danger of the council10 who in murmuring or quarrelling have discovered any sign of an angry mind2 and them 8in danger of hell fire10 who with opprobrious and slanderous language have broken forth into open rage47#hbc7 ,persons who have not perceived these things1 have pretended that ,christ was another ,moses1 the giver of an evangelical law1 which supplied the deficiencies of the law of ,moses4 ,whence that common maxim1 concerning the perfection of the evangelical law1 that it is far superior to the old law--a maxim in many respects very pernicious4 ,for when we introduce a summary of the commandments1 it will appear from ,moses himself what an indignity this fixes on the ,divine law4 ,it certainly insinuates that all the sanctity of the fathers under the ,old ,testament1 was not very remote from hypocrisy1 and draws us aside from that one perpetual rule of righteousness4 ,but there is not the least difficulty in the confutation of this error2 for they have supposed that ,christ made additions to the law1 whereas he only restored it to its genuine purity1 by clearing it from the obscurities and blemishes which it had contracted from the falsehoods and the leaven of the ,pharisees4 ,,viii4 ,it must be observed1 in the second place1 that the commands and prohibitions always imply more than the words express2 but this must be so restricted1 that we may not make it a ,lesbian rule1 by the assistance of which the ,scripture may be licentiously perverted1 and any sense be extorted at pleasure from any passage4 ,for some people1 by this immoderate and excursive liberty1 cause one person to despise the authority of the law1 and another to despair of understanding it4 ,therefore1 if it be possible1 we must find some way that may lead us by a straight and steady course to the will of ,god4 ,we must inquire1 ,i say1 how far our interpretation ought to exceed the limits of the expressions2 that it may evidently appear1 not to be an appendix of human glosses annexed to the ,divine law1 but a faithful explanation of the pure and genuine sense of the legislator4 ,indeed1 in all the commandments1 the figure synecdoche1 by which a part is expressed instead of the whole1 is so conspicuous1 that he may justly be the object of ridicule1 who would restrict the sense of the law within the narrow limits of the words4 ,it is plain1 then1 that a sober exposition of the law goes beyond the words of it2 but how far1 remains doubtful1 unless some rule be laid down4 ,the best rule1 then1 ,i conceive will be1 that the exposition be directed to the design of the precept2 that in regard to every precept it should be considered for what end it was given4 ,for example1 every precept is either imperative or prohibitory4 ,the true meaning of both these kinds of precepts will immediately occur to us1 if we consider the design or the end of them2 as the end of the fifth commandment is1 that honour may be given to them to whom ,god assigns it4 ,the substance of this precept1 then1 is1 that it is right1 and pleasing to ,god1 that we should honour those on whom he has conferred any excellence1 and that contemptuous and contumacious conduct towards them is an abomination to him4 ,the design of the first commandment is1 that ,god alone may be worshipped4 ,the substance of this precept1 then1 will be1 that true piety1 that is1 the worship of his majesty1 is pleasing to ,god1 and that he abominates impiety4 ,thus in every commandment we should first examine the subject of it2 in the next place we should inquire the end of it1 till we discover what the ,legislator really declares in it to be either pleasing or displeasing to him4 ,lastly1 we must draw an argument from this commandment to the opposite of it1 in this manner3--,if this please ,god1 the contrary must displease him2 if this displease him1 the contrary must please him2 if he enjoin this1 he forbids the contrary2 if he forbid this1 he enjoins the contrary4 ,,ix4 ,what we now rather obscurely hint at1 will be fully and practically elucidated in our exposition of the commandments4 ,wherefore it is sufficient to have suggested it2 only the last position1 which otherwise might not be understood1 or1 if understood1 might seem unreasonable1 requires to be briefly established by suitable proof4 ,it needs no proof1 that an injunction of any thing good is a prohibition of the opposite evil2 for every man will concede it4 ,and common sense will easily admit1 that a prohibition of crimes is a command to practise the contrary duties4 ,it is commonly considered as a commendation of virtues1 when censure is passed on the opposite vices4 ,but we require somewhat more than is commonly intended by those forms of expression4 ,for men generally understand the virtue which is opposite to any vice to be an abstinence from that vice2 but we affirm that it goes further1 even to the actual performance of the opposite duty4 ,therefore1 in this precept1 8,thou shalt not kill10 the common sense of mankind will perceive nothing more than that we ought to abstain from all acts of injury to others1 and from all desire to commit any such acts4 ,i maintain that it also implies1 that we should do every thing that we possibly can towards the preservation of the life of our neighbour4 ,and not to speak without reason1 ,i prove it in the following manner3 ,god forbids us to injure the safety of our brother1 because he wishes his life to be dear and precious to us3 he therefore at the same time requires of us all those offices of love which may contribute to the preservation of it4 ,thus we perceive1 that the end of the precept will always discover to us whatever it enjoins or forbids us to do4 ,x4 ,many reasons are frequently given1 why ,god has1 as it were1 in incomplete precepts1 rather partially intimated his will than positively expressed it2 but the reason which affords me more satisfaction than all others is the following4 ,because the flesh always endeavours to extenuate1 and by specious pretexts to conceal the turpitude of sin1 unless it be exceedingly palpable1 he has proposed1 by way of example1 in every kind of transgression1 that which is most atrocious and detestable1 and the mention of which inspires us with horror1 in order that our minds might be impressed with the greater detestation of every sin4 ,this often deceives us in forming an opinion of vices2 if they be private1 we extenuate them4 ,the ,lord destroys these subterfuges1 when he accustoms us to refer the whole multitude of vices to these general heads1 which best represent the abominable nature of every species of transgressions4 ,for example1 anger and hatred are not supposed to be such execrable crimes when they are mentioned under their own proper appellations2 but when they are forbidden to us under the name of murder1 we have a clearer perception how abominable they are in the view of ,god1 by whose word they are classed under such a flagitious and horrible species of crimes2 and being influenced by his judgment1 we accustom ourselves more seriously to consider the atrociousness of those offences which we previously accounted trivial4 ,,xi4 ,in the third place1 let it be considered1 what is intended by the division of the ,divine law into two tables2 the frequent and solemn mention of which all wise men will judge not to be without some particular design4 ,and we have a reason at hand1 which removes all ambiguity on this subject4 ,for ,god has divided his law into two parts1 which comprise the perfection of righteousness1 so that he has assigned the first part to the duties of religion1 which peculiarly belongs to the worship of his majesty1 and the second to those duties of charity1 which respect men4 ,the first foundation of righteousness is certainly the worship of ,god2 and if this be destroyed1 all the other branches of righteousness1 like the parts of a disjointed and falling edifice1 are torn asunder and scattered4 ,for what kind of righteousness will you pretend to1 because you refrain from harassing men by acts of theft and rapine1 if at the same time you atrociously and sacrilegiously defraud the majesty of ,god of the glory which is due to him8--because you do not pollute your body with fornication1 if you blasphemously profane the sacred name of ,god8--because you murder no man1 if you strive to destroy and extinguish all memory of ,god8 ,it is in vain1 therefore1 to boast of righteousness without religion2 as well might the trunk of a body be exhibited as a beautiful object1 after the head has been cut off4 ,nor is religion only the head of righteousness1 but the very soul of it1 constituting all its life and vigour2 for without the fear of ,god1 men preserve no equity and love among themselves4 ,we therefore call the worship of ,god the principle and foundation of righteousness1 because1 if that be wanting1 whatever equity1 continence1 and temperance men may practise among themselves1 it is all vain and frivolous in the sight of ,god4 ,we assert also that it is the source and soul of righteousness2 because men are taught by it to live temperately and justly with one another1 if they venerate ,god as the judge of right and wrong4 ,in the first table1 therefore1 he instructs us in piety and the proper duties of religion1 in which his majesty is to be worshipped2 in the second he prescribes the duties which the fear of his name should excite us to practise in society4 ,for this reason our ,lord1 as the evangelists inform us17#hbd7 summarily comprised the whole law in two principal points--that we love ,god with all our heart1 with all our soul1 and with all our strength2 and that we love our neighbour as ourselves4 ,of the two parts in which he comprehends the whole law1 we see how he directs one towards ,god1 and assigns the other to men4 ,,xii4 ,but1 although the whole law is contained in these two principal points1 yet our ,god1 in order to remove every pretext of excuse1 has been pleased in the ten commandments more diffusely and explicitly to declare1 as well those things which relate to our honour1 love1 and fear of him1 as those which pertain to that charity1 which he commands us for his sake to exercise towards men4 ,nor is it a useless study to examine into the division of the commandments2 provided you remember it is a subject of such a nature1 that every man ought to be at liberty to judge of it1 and that we ought not contentiously to oppose any who may differ from us respecting it4 ,but we are under a necessity of touching on this topic1 lest the reader should despise or wonder at the division that we shall adopt1 as a novel invention4 ,that the law is divided into ten precepts1 is beyond all controversy1 being frequently established by the authority of ,god himself4 ,the question1 therefore1 is not concerning the number of the precepts1 but concerning the manner of dividing them4 ,those who divide them1 so as to assign three precepts to the first table1 and leave the remaining seven to the second1 expunge from the number the precept concerning images1 or at least conceal it under the first2 whereas it is undoubtedly delivered by the ,lord as a distinct commandment4 ,but the tenth1 against coveting the property of our neighbour1 they improperly divide into two4 ,we shall see presently that such a method of division was unknown in purer ages4 ,others reckon with us four articles in the first table2 but the first commandment they consider as a simple promise1 without a precept4 ,now1 ,i understand the 8ten words0 mentioned by ,moses to be ten precepts2 and ,i think ,i see that number disposed in the most beautiful order4 ,and therefore1 unless ,i am convinced by clear argument1 leaving them in possession of their opinion1 ,i shall follow what appears to me to be preferable2 that is1 that what they make the first precept is a preface to the whole law2 that it is followed by the precepts1 four belonging to the first table and six to the second1 in the order in which they will now be recited4 ,origen has mentioned this division as if it were universally received in his time without any controversy4 ,augustine also coincides with us2 for in enumerating them to ,boniface1 he observes this order3 ,that ,god alone be religiously worshipped2 that no adoration be paid to an idol2 that the name of the ,lord be not taken in vain4 ,he had before spoken separately of the shadowy precept of the sabbath4 ,it is true1 that in another passage he expresses his approbation of the former division1 but for a most trivial reason2 namely1 that if the first table be digested into three precepts1 the trinal number will be a more conspicuous exhibition of the mystery of the ,trinity4 ,in the same place1 however1 he does not conceal that in other respects he prefers our division4 ,beside these writers1 the author of the unfinished treatise on ,matthew is of the same opinion with us4 ,josephus1 doubtless according to the common opinion of his time1 assigns five precepts to each table4 ,this is repugnant to reason1 because it confounds the distinction between religion and charity2 and is also refuted by the authority of our ,lord1 who in ,matthew places the precept concerning honour to parents in the second table4 ,now let us hear ,god himself speaking in his own words4 ,the ,first ,commandment4 ,i am the ,lord thy ,god1 which have brought thee out of the land of ,egypt1 out of the house of bondage4 ,thou shalt have no other gods before me4 ,,xiii4 ,whether you make the first sentence a part of the first commandment1 or read it separately1 is a matter of indifference to me1 provided you allow it to be a preface to the whole law4 ,the first object of attention in making laws is to guard against their being abrogated by contempt4 ,therefore ,god in the first place provides1 that the majesty of the law1 which he is about to deliver1 may never fall into contempt2 and to sanction it he uses a threefold argument4 ,he asserts his authority and right of giving commands1 and thereby lays his chosen people under a necessity of obeying them4 ,he exhibits a promise of grace1 to allure them by its charms to the pursuit of holiness4 ,he reminds the ,israelites of his favour1 to convict them of ingratitude if they do not conduct themselves in a manner correspondent to his goodness4 ,the name ,,lord1 or ,,jehovah1 designates his authority and legitimate dominion4 ,for if all things be of him1 and if in him all things consist1 it is reasonable that all things be referred to him1 agreeably to the observation of ,paul47#hbe7 ,therefore by this word alone we are brought into complete subjection to the power of the ,divine majesty2 for it would be monstrous for us to desire to remove ourselves from his jurisdiction1 out of whom we cannot exist4 ,,xiv4 ,after having shown that he has a right to command1 and that obedience is his just due1--that he may not appear to constrain us by necessity alone1 he sweetly allures us by pronouncing himself the ,god of the ,church4 ,for the expression implies the mutual relation which is contained in that promise1 8,i will be their ,god1 and they shall be my people407#hbf7 ,whence ,christ proves the immortality of ,abraham1 ,isaac1 and ,jacob1 from the declaration of the ,lord1 that he is their ,god47#hbg7 ,wherefore it is the same as if he had said1 ,i have chosen you as my people1 not only to bless you in the present life1 but to bestow upon you abundant felicity in the life to come4 ,the design of this favour is remarked in various places in the law2 for when the ,lord in mercy condescends to number us among the society of his people1 8,he chooseth us10 says ,moses1 8to be a peculiar people unto himself1 a holy people1 to keep his commandments407#hbh7 ,hence that exhortation1 8,ye shall be holy1 for ,i am holy407#hbi7 ,now1 from these two considerations is derived the remonstrance of the ,lord by the ,prophet3 8,a son honoureth his father1 and a servant his master2 if then ,i be a father1 where is mine honour8 and if ,i be a master1 where is my fear807#hcj7 ,,xv4 ,next follows a recital of his kindness1 which ought to produce a most powerful effect upon our minds1 in proportion to the detestable guilt of ingratitude1 even among men4 ,he reminded the ,israelites1 indeed1 of a favour which they had recently experienced1 but which1 on account of its magnitude and concomitant miracles1 being worthy of everlasting remembrance1 might also have an influence on succeeding generations4 ,besides1 it was particularly suitable to the present occasion1 when the law was about to be published2 for the ,lord suggests that they were liberated from a miserable slavery in order that they might serve the author of their liberty with a promptitude of reverence and obedience4 ,to retain us in the true and exclusive worship of himself1 he generally distinguishes himself by certain epithets1 by which he discriminates his sacred name from all idols and fictitious deities4 ,for1 as ,i have before observed1 such is our proneness to vanity and presumption1 that as soon as ,god is mentioned1 our mind is unable to guard itself from falling into some vain imagination4 ,therefore1 when ,god intends to apply a remedy to this evil1 he adorns his majesty with certain titles1 and thus circumscribes us with barriers1 that we may not run into various follies1 and presumptuously invent to ourselves some new deity1 discarding the living ,god1 and setting up an idol in his stead4 ,for this reason the ,prophets1 whenever they intend a proper designation of him1 invest him1 and as it were surround him1 with those characters under which he had manifested himself to the people of ,israel4 ,yet1 when he is called 8the ,god of ,abraham10 or 8the ,god of ,israel10 when he is said to reside 8between the cherubim10 8in the temple10 8at ,jerusalem107#hca7 these and similar forms of expression do not confine him to one place1 or to one nation2 they are only used to fix the thoughts of the pious on that ,god1 who1 in the covenant which he has made with ,israel1 has given such a representation of himself1 that it is not proper to deviate in the smallest instance from such a model4 ,nevertheless1 let it be concluded1 that the deliverance of the ,jews is mentioned to induce them to devote themselves with more alacrity to the service of ,god1 who justly claims a right to their obedience4 ,but1 that we may not suppose this to have no relation to us1 it behoves us to consider1 that the servitude of ,israel in ,egypt was a type of the spiritual captivity1 in which we are all detained1 till our celestial ,deliverer extricates us by the power of his arm1 and introduces us into the kingdom of liberty4 ,as formerly1 therefore1 when he designed to restore the dispersed ,israelites to the worship of his name1 he rescued them from the intolerable tyranny of ,pharaoh1 by which they were oppressed1 so now he delivers all those1 whose ,god he declares himself to be1 from the fatal dominion of ,satan1 which was represented by that corporeal captivity4 ,wherefore there is no one1 whose mind ought not to be excited to listen to the law1 which he is informed came from the ,king of kings2 from whom as all creatures derive their origin1 so it is reasonable that they should regard him as their end in all things4 ,every man1 ,i say1 ought to welcome the ,legislator2 to observe whose commands he is taught that he is particularly chosen2 from whose benignity he expects an abundance of temporal blessings1 and a life of immortality and glory2 by whose wonderful power and mercy he knows himself to be delivered from the jaws of death4 ,,xvi4 ,having firmly established the authority of his law1 he publishes the first commandment1 8,that we should have no other gods before him40 ,the end of this precept is1 that ,god chooses to have the sole preminence1 and to enjoy undiminished his authority among his people4 ,to produce this end1 he enjoins us to keep at a distance from all impiety and superstition1 by which we should either diminish or obscure the glory of his ,deity2 and for the same reason he directs us to worship and adore him in the exercise of true piety4 ,the simplicity of the language almost expresses this2 for we cannot 8have0 ,god without at the same time comprising all that belongs to him4 ,therefore1 when he forbids us to 8have0 any other gods1 he implies1 that we must not transfer to another what belongs to him4 ,but although the duties we owe to ,god are innumerable1 yet they may not improperly be classed under four general heads--adoration1 a necessary branch of which is the spiritual obedience of the conscience2 trust2 invocation2 and thanksgiving4 ,by adoration ,i mean the reverence and worship which he receives from every one of us who has submitted to his majesty4 ,wherefore it is not without reason that ,i make it partly to consist in a subjection of our consciences to his law2 for it is a spiritual homage which is rendered to him1 as to a sovereign ,king possessed of all power over our souls4 ,trust is a secure dependence on him arising from a knowledge of his perfections2 when ascribing to him all wisdom1 righteousness1 power1 truth1 and goodness1 we esteem ourselves happy only in communications from him4 ,invocation is the application of our minds1 under every pressure of necessity1 resorting to his fidelity1 faithfulness1 and assistance1 as its only defence4 ,thanksgiving is gratitude1 which ascribes to him the praise of all blessings4 ,as the ,lord permits no portion of these duties to be transferred to another1 so he commands them to be wholly given to himself4 ,nor will it be sufficient for you to refrain from worshipping any other god1 unless you also refrain from imitating certain nefarious despisers1 who take the compendious method of treating all religions with contempt4 ,but the observance of this precept must be preceded by true religion1 leading our minds to the living ,god2 that being endued with the knowledge of him1 they may aspire to admire1 fear1 and worship his majesty1 to receive his communication of blessings1 to request his aid upon all occasions1 to acknowledge and celebrate the magnificence of his works1 as the sole end in all the actions of our lives4 ,we must also beware of corrupt superstition1 by which those whose minds are diverted from the true ,god1 are carried about after various deities4 ,therefore1 if we be contented with one ,god1 let us remember what has before been observed1 that all fictitious deities must be driven far away1 and that we must not divide that worship which he claims exclusively to himself4 ,for it is criminal to detract even the smallest portion from his glory2 he must be left in possession of all that belongs to him4 ,the following clause1 8before me10 aggravates the atrociousness of the offence2 for ,god is provoked to jealousy whenever we substitute the figments of our own minds instead of him2 just as an immodest woman1 by openly introducing an adulterer into the presence of her husband1 would inflame his mind with the greater resentment4 ,when ,god1 therefore1 by the presence of his power and grace1 gave a proof of his regard to the people whom he had chosen1--in order the more forcibly to deter them from the crime of rebellion against him1 he warns them of the impossibility of introducing new deities without his being a witness and spectator of the sacrilege4 ,for this presumption rises to the highest degree of impiety1 when man imagines that he can elude the observation of ,god in his acts of rebellion4 ,god1 on the contrary1 proclaims1 that whatever we devise1 whatever we attempt1 whatever we perform1 is present to his view4 ,our conscience must therefore be pure even from the most latent thoughts of apostasy1 if we wish our religion to obtain the approbation of the ,lord4 ,for he requires from us the glory due to his ,divinity undiminished and uncorrupted1 not only in external confession1 but in his own eyes1 which penetrate the inmost recesses of our hearts4 ,the ,second ,commandment4 ,thou shalt not make unto thee any graven image1 or any likeness of any thing that is in heaven above1 or that is in the earth beneath1 or that is in the water under the earth4 ,thou shalt not bow down thyself to them1 nor serve them4 ,,xvii4 ,as in the preceding commandment the ,lord has declared himself to be the one ,god1 besides whom no other deities ought to be imagined or worshipped1 so in this he more clearly reveals his nature1 and the kind of worship with which he ought to be honoured1 that we may not dare to form any carnal conceptions of him4 ,the end1 therefore1 of this precept is1 that he will not have his legitimate worship profaned with superstitious rites4 ,wherefore1 in a word1 he calls us off1 and wholly abstracts us from carnal observances1 which our foolish minds are accustomed to devise1 when they conceive of ,god according to the grossness of their own apprehensions2 and therefore he calls us to the service which rightfully belongs to him2 that is1 the spiritual worship which he has instituted4 ,he marks what is the grossest transgression of this kind2 that is1 external idolatry4 ,and this precept consists of two parts4 ,the first restrains us from licentiously daring to make ,god1 who is incomprehensible1 the subject of our senses1 or to represent him under any visible form4 ,the second prohibits us from paying religious adoration to any images4 ,he likewise briefly enumerates all the forms1 in which he used to be represented by profane and superstitious nations4 ,by those things which are in heaven1 he means the sun1 the moon1 and the other stars1 and perhaps birds2 as1 when he explains his meaning in the fourth chapter of ,deuteronomy1 he mentions birds as well as the stars47#hcb7 ,this ,i should not have remarked1 had ,i not known some persons injudiciously refer this clause to angels4 ,i omit the other particulars1 as needing no explanation4 ,and in the first book7#hcc7 we have already sufficiently proved that whatever visible representations of ,god are invented by man1 are diametrically opposite to his nature2 and that1 therefore1 as soon as ever idols are introduced1 true religion is immediately corrupted and adulterated4 ,,xviii4 ,the penal sanction which is annexed ought to have no small influence in arousing us from our lethargy4 ,he thus threatens3 ,for ,i the ,lord thy ,god am a jealous ,god1 visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me2 and showing mercy unto thousands of them that love me1 and keep my commandments4 ,this is equivalent to a declaration that it is to him alone that we ought to adhere4 ,and to urge us to it1 he announces his power1 which he permits none with impunity to despise or undervalue4 ,for the ,hebrew word ,el1 which is here used for ,god1 is expressive of strength4 ,in the second place1 he calls himself 8a jealous ,god10 who can bear no rival4 ,thirdly1 he declares that he will avenge his majesty and glory on those who transfer it to creatures or to graven images2 and that not with the transient punishment of the original transgressors only1 but of their posterity to the third and fourth generation2 that is1 of those who shall imitate the impiety of their fathers2 as he also permanently displays his mercy and goodness1 through a long line of posterity1 to those who love him and keep his law4 ,it is very common for ,god to assume the character of a husband to us2 for the union1 in which he connects us with himself1 when he receives us into the bosom of his ,church1 bears a resemblance to the sacred conjugal relation1 which requires to be supported by mutual fidelity4 ,as he performs towards us all the duties of a true and faithful husband1 so he demands from us the reciprocal duties of conjugal love and chastity2 that is1 that we do not prostitute our souls to ,satan1 to lust1 and to the impurity of the carnal appetites4 ,wherefore1 when he reproves the apostasy of the ,jews1 he complains that they had discarded chastity1 and were polluted with adulteries47#hcd7 ,therefore1 as a husband1 in proportion to the superiority of his purity and chastity1 is the more grievously incensed1 if he perceive the affection of his wife inclining to a rival1 so the ,lord1 who has in truth espoused us to himself1 declares that he feels the most ardent jealousy1 whenever we neglect the sacred purity of his conjugal relation to us1 and defile ourselves with criminal lusts1 but especially when we transfer to any other1 or adulterate with any superstition1 the worship of his majesty1 which ought to be preserved in the most consummate perfection2 since by such conduct we not only violate the faith pledged in our nuptials1 but even pollute our souls with spiritual adultery4 ,,xix4 ,let us inquire what he intends by his threatening to 8visit the iniquity of the fathers upon the children to the third and fourth generation40 ,for besides that it is inconsistent with the equity of the ,divine justice to inflict upon an innocent person the punishment due to the offences of another1 ,god himself declares that 8the son shall not bear the iniquity of the father407#hce7 ,but this expression is repeated more than once1 concerning a deferring to future generations of the punishments of crimes committed by their ancestors4 ,for ,moses frequently speaks of 8the ,lord visiting the iniquity of the fathers upon the children unto the third and fourth generation407#hcf7 ,in like manner ,jeremiah3 8,thou showest lovingkindness unto thousands1 and recompensest the iniquity of the fathers into the bosom of their children after them407#hcg7 ,some1 who labour very hard to solve this difficulty1 are of opinion that its meaning is to be confined to temporal punishments2 which if children sustain through the sins of their parents1 there is nothing absurd in it2 because they frequently conduce to the salvation of those on whom they are inflicted4 ,this is certainly true4 ,for ,isaiah denounced to ,hezekiah1 that on account of the sin which he had committed1 his sons should be despoiled of the kingdom and carried away into exile47#hch7 ,the families of ,pharaoh and ,abimelech are afflicted on account of the injury sustained by ,abraham47#hci7 ,but when this is adduced as a solution of these questions1 it is rather an evasion of it1 than a proper explanation4 ,for in this and in similar places the ,lord threatens a punishment too great to be terminated by the limits of the present life4 ,it must therefore be understood as a declaration that the curse of the ,lord righteously rests1 not only on the person of an impious man1 but also on his whole family4 ,where it has rested1 what can be expected1 but that the father1 being destitute of the ,spirit of ,god1 will lead a most flagitious life2 and that the son1 experiencing1 in consequence of the iniquity of his father1 a similar dereliction by the ,lord1 will pursue the same path to perdition2 and that the grandson and the great grandson1 the execrable posterity of detestable men1 will run headlong after them down the same precipice of destruction8 ,,xx4 ,first let us inquire1 whether such punishment be inconsistent with the ,divine justice4 ,if the whole nature of man be worthy of condemnation1 we know that destruction awaits those who are not favoured by the ,lord with the communication of his grace4 ,nevertheless1 they perish through their own iniquity1 and not through the unjust hatred of ,god4 ,nor is there any room left for expostulation1 why they are not assisted by ,divine grace to obtain salvation as well as others4 ,since it is a punishment1 therefore1 inflicted on the impious and flagitious1 in consequence of their transgressions1 that their families remain destitute of ,divine grace for many generations1 who can bring any accusation against ,god for this most righteous instance of his vengeance8 ,but it will be said1 the ,lord declares1 on the contrary1 that the punishment of the sin of the father shall not be transferred to the son4 ,observe the subject that is treated of in that place4 ,the ,israelites1 after they had been long harassed by numerous and unceasing calamities1 began to use this proverb1 8,the fathers have eaten sour grapes1 and the children's teeth are set on edge207#hdj7 by which they insinuated1 that sins had been committed by their parents1 the punishment of which was inflicted on them who were otherwise righteous and innocent1 more through the implacable wrath of ,god1 than through a just severity4 ,the ,prophet announces to them that this is not the case1 but that they are punished for their own transgressions1 and that it is incompatible with the ,divine justice to punish a righteous son for the iniquity of a wicked father4 ,nor is this to be found in the penal sanction now under consideration4 ,for if the visitation1 of which we are treating1 be fulfilled1 when ,god removes from the family of the impious his grace1 the light of his truth1 and the other means of salvation1 the very circumstance of children blinded and abandoned by him being found treading in the footsteps of their fathers1 is an instance of their bearing the curse in consequence of the crimes of their parents4 ,but their being the subjects of temporal miseries1 and at length of eternal perdition1 are punishments from the righteous judgment of ,god1 not for the sins of others1 but on account of their own iniquity4 ,,xxi4 ,on the other hand1 ,god gives a promise to extend his mercy to a thousand generations2 which also frequently occurs in the ,scripture1 and is inserted in the solemn covenant with the ,church3 8,i will be a ,god unto thee1 and to thy seed after thee407#hda7 ,in allusion to this1 ,solomon says1 that 8the children of the just man are blessed after him207#hdb7 not only as the effect of a religious education1 which is of no small importance1 but also in consequence of the blessing promised in the covenant1 that the grace of ,god shall perpetually remain in the families of the pious4 ,this is a source of peculiar consolation to the faithful1 but to the impious of great terror2 for if1 even after death1 the memory of righteousness and iniquity has so much influence with ,god1 that the curse of the one and the blessing of the other will redound to posterity1 much more will it remain on the persons of the actors themselves4 ,now1 it is no objection to our argument1 that the descendants of the impious sometimes grow better1 while those of the faithful degenerate2 since the ,legislator never intended to establish in this case such an invariable rule1 as would derogate from his own free choice4 ,for it is sufficient for the consolation of the righteous and the terror of the sinner1 that the denunciation is not vain or inefficacious1 although it be not always executed4 ,for as the temporal punishments inflicted on a few wicked men are testimonies of the ,divine wrath against sin1 and of the judgment that will hereafter be pronounced on all sinners1 though many escape with impunity even to the end of their lives1 so1 when the ,lord exhibits one example of this blessing1 in manifesting his mercy and goodness to the son for the sake of his father1 he affords a proof of his constant and perpetual favour to his worshippers2 and when1 in any one instance1 he pursues the iniquity of the father in the son1 he shows what a judgment awaits all the reprobate on account of their own transgressions2 the certainty of which was what he principally designed in this passage4 ,he also gives us a cursory intimation of the greatness of his mercy1 which he extends to a thousand generations1 while he has assigned only four generations to his vengeance4 ,the ,third ,commandment4 ,thou shalt not take the name of the ,lord thy ,god in vain4 ,,xxii4 ,the end of this precept is1 that the ,lord will have the majesty of his name to be held inviolably sacred by us4 ,the substance of the command therefore is1 that we ought not to profane that name by a contemptuous or irreverent use of it4 ,this prohibition necessarily implies an injunction1 that we studiously and carefully treat it with religious veneration4 ,therefore it becomes us to regulate our thoughts and words in such a manner that we may not think or speak any thing concerning ,god and his mysteries1 but with the greatest sobriety and reverence2 that in meditating on his works we may form no opinion that is dishonourable to him4 ,these three things1 ,i say1 we ought most carefully to observe--first1 that whatever we think1 and whatever we say of him1 should savour of his excellence1 correspond to the sacred sublimity of his name1 and tend to the exaltation of his magnificence4 ,secondly1 we should not rashly and preposterously abuse his holy word and adorable mysteries to the purposes of ambition1 of avarice1 or of amusement2 but as they bear an impression of the dignity of his name1 they should always receive from us the honour and esteem which belong to them4 ,lastly1 we should not injure his works by obloquy or detraction1 as some miserable mortals are accustomed to do2 but whenever we mention any thing done by him1 we should celebrate it with encomiums of wisdom1 justice1 and goodness4 ,this is 8sanctifying0 the name of ,god4 ,in every other case1 it is violated by a vain and criminal abuse1 because it is carried beyond the limits of that legitimate use1 to which alone it is consecrated2 and though no other consequence ensue1 it is deprived of its dignity1 and by degrees rendered contemptible4 ,but if it be so criminal thus rashly and unseasonably to introduce the name of ,god on every occasion1 much more so must it be to apply it to such nefarious uses as they do1 who make it subservient to the superstitions of necromancy1 to horrible imprecations1 to unlawful exorcisms1 and to other impious incantations4 ,but an oath is the thing principally contemplated in the command1 as the most detestable instance of the perverse abuse of the ,divine name2 and this is done to inspire us with the greater horror of every species of profanation of it4 ,that this precept relates to the worship of ,god and the reverence of his name1 and not to the equity that ought to be observed among mankind1 appears from this--that the subsequent condemnation1 in the second table1 of perjury and false witness1 by which society is injured1 would be a needless repetition1 if the present precept related to a civil duty4 ,besides1 the division of the law requires this2 for1 as we have already observed1 it is not in vain that ,god has distributed the law into two tables4 ,whence we conclude1 that in this command he vindicates his just claims1 and guards the sanctity of his name1 but does not teach the duties which men owe to each other4 ,,xxiii4 ,in the first place1 we have to explain what an oath is4 ,it consists in calling upon ,god as a witness1 to confirm the truth of any declaration that we make4 ,for execrations1 which contain manifest reproaches against ,god1 are not worthy to be mentioned among oaths4 ,that such an attestation1 when rightly performed1 is a species of ,divine worship1 is evident from many places of ,scripture2 as when ,isaiah prophesies of the vocation of the ,assyrians and ,egyptians to participate in the covenant with ,israel4 8,they shall speak10 says he1 8the language of ,canaan1 and swear to the ,lord of hosts407#hdc7 ,by 8swearing to the ,lord0 here is intended making a profession of religion4 ,again1 when he speaks of the extension of his kingdom3 8,he who blesseth himself in the earth shall bless himself in the ,god of truth2 and he that sweareth in the earth shall swear by the ,god of truth407#hdd7 ,jeremiah says1 8,if they will diligently learn the ways of my people1 to swear by my name1 ,the ,lord liveth2 as they taught my people to swear by ,baal1 then shall they be built in the midst of my people407#hde7 ,and we are justly said to profess our religion to the ,lord1 when we invoke his name to bear witness to us4 ,for thereby we confess that he is truth itself1 eternal and immutable2 whom we call not only as a witness of the truth1 excelling all others1 but also as the only defender of it1 who is able to bring to light things which are concealed1 and in a word1 as the searcher of all hearts4 ,for where human testimonies are wanting1 we resort for refuge to the testimony of ,god2 and particularly when any thing is to be affirmed1 which is hidden in the conscience4 ,for which reason the ,lord is extremely angry with them who swear by strange gods1 and interprets that species of swearing as a proof of manifest defection from him4 8,thy children have forsaken me1 and sworn by them that are no gods407#hdf7 ,and he declares the atrociousness of this crime by his denunciation of punishment3 8,i will cut off them that swear by the ,lord1 and that swear by ,malcham407#hdg7 ,,xxiv4 ,now1 since we understand it to be the will of the ,lord1 that we should reverence his name in our oaths1 we ought to use so much the more caution1 lest1 instead of reverence1 they betray dishonour or contempt of it4 ,it is no trifling insult to him1 when perjury is committed in his name2 and therefore the law calls it a profanation47#hdh7 ,but what remains to the ,lord1 when he is despoiled of his truth8 he will then cease to be ,god4 ,but he is certainly despoiled of it1 when he is made an abettor and approver of a falsehood4 ,wherefore1 when ,joshua would induce ,achan to a confession of the truth1 he says1 8,my son1 give1 ,i pray thee1 glory to the ,lord ,god of ,israel207#hdi7 implying in this that the ,lord is grievously dishonoured1 if perjury be committed in his name4 ,nor is this strange2 for in such a case we do all that is in our power to brand his sacred name with a falsehood4 ,and that this form of expression was customary among the ,jews1 whenever any man was called to take an oath1 appears from a similar adjuration used by the ,pharisees in the ,gospel of ,john47#hej7 ,to this caution we are accustomed by the forms of oaths which are used in the ,scriptures3 8,the ,lord liveth207#hea7 8,god do so and more also to me207#heb7 8,i call ,god for a record upon my soul207#hec7 which imply1 that we cannot invoke ,god to be a witness to our declarations1 without imprecating his vengeance upon us if we be guilty of perjury4 ,,xxv4 ,the name of ,god is rendered vile and contemptible1 when it is used in unnecessarily swearing even to what is true2 for in this instance also it is taken in vain4 ,wherefore it will not be sufficient to abstain from perjury2 unless we also remember1 that swearing is permitted and appointed1 not for the sake of our pleasure or caprice1 but from necessity2 and that the lawful use of it1 therefore1 is transgressed by those who apply it to cases where it is not necessary4 ,now1 no other necessity can be pretended1 but when we want to serve either religion or charity4 ,this crime1 in the present day1 is carried to a very great extent2 and it is so much the more intolerable1 since by its frequency it has ceased to be considered as a crime1 though before the ,divine tribunal it is deemed no trivial offence4 ,for the name of ,god is universally profaned without concern in trifling conversations2 and it is not considered as sinful1 because this presumptuous wickedness has been so long practised with impunity4 ,but the ,divine command remains valid2 the sanction remains firm2 and a future day will witness the completion of that part of it which denounces a particular punishment against those who take his name in vain4 ,this precept is violated also in another way4 ,if in our oaths we substitute the servants of ,god in the place of ,god himself1 we are guilty of manifest impiety2 because we thereby transfer to them the glory due to the ,deity4 ,nor is it without reason1 that ,god1 by a special command1 enjoins us to swear by his name17#hed7 and by a special prohibition interdicts us from swearing by any strange gods47#hee7 ,and the ,apostle evidently attests the same1 when he says1 that 8men swear by the greater1 but that ,god1 because he could swear by no greater1 sware by himself407#hef7 ,,xxvi4 ,the ,anabaptists1 not satisfied with this limitation of oaths1 condemn all oaths without exception2 because the prohibition of ,christ is general3 8,i say unto you1 ,swear not at all4 ,but let your communication be1 ,yea1 yea2 ,nay1 nay3 for whatsoever is more than these cometh of evil407#heg7 ,but by this mode of interpretation they set ,christ in opposition to the ,father1 as though he descended into this world to abrogate the ,father's decrees4 ,for in the law the eternal ,god not only permits an oath1 as a lawful thing1 which would be sufficient to justify the use of it1 but in cases of necessity commands it47#heh7 ,now1 ,christ asserts1 that 8he and his ,father are one10 that 8he acts only according to the commands of the ,father10 that 8his doctrine is not of himself10 c47#hei7 ,what then8 ,will they make ,god to contradict himself1 by prohibiting and condemning in our conduct that which he has before approved and enjoined8 ,but as the words of ,christ involve some difficulty1 let us enter on a brief examination of them4 ,here we shall never arrive at the truth1 unless we attend to the design of ,christ1 and advert to the subject of which he is there treating4 ,his design is not to relax or to restrict the law1 but to reduce it to its true and genuine meaning1 which had been very much corrupted by the false comments of the scribes and ,pharisees4 ,if we bear this in our minds1 we shall not be of opinion that ,christ condemned all oaths1 but only those which transgress the rule of the law4 ,it appears to have been the custom of the people at that time to avoid nothing but perjuries2 whereas the law forbids not only perjuries1 but likewise all vain and superfluous oaths4 ,our ,lord1 therefore1 that infallible expositor of the law1 apprizes them that it is sinful1 not only to perjure themselves1 but even to swear4 ,to swear in what manner8 ,in vain4 ,but the oaths which are sanctioned in the law he leaves without any objection4 ,they consider themselves as urging a very powerful argument1 when they violently insist on the particle at all2 which1 nevertheless1 refers not to the word swear1 but to the forms of oaths that are there subjoined4 ,for the error there condemned consisted1 partly1 in a supposition that in swearing by heaven and earth1 there was no interference with the name of ,god4 ,therefore1 after the principal instance of transgression1 the ,lord goes on to destroy all their subterfuges1 that they may not imagine themselves to have escaped by suppressing the name of ,god1 and calling heaven and earth to witness for them4 ,for here1 by the way1 it must be remarked1 that men indirectly swear by ,god1 though his name is not expressed2 as when they swear by the light of life1 by the bread which they eat1 by their baptism1 or by any other blessings which they have received from the ,divine munificence4 ,nor does ,christ in that place prohibit them from swearing by heaven1 and earth1 and ,jerusalem1 in order to correct superstition1 as some falsely imagine2 but rather to confute the sophistical subtlety of persons who thought there was no crime in the foolish use of indirect oaths1 as though they were not chargeable with profaning the sacred name of ,god1 which is engraven1 however1 on all his benefits4 ,but the case is different1 where any mortal man1 or one that is dead1 or an angel1 is substituted in the place of ,god2 as1 among idolatrous nations1 adulation invented that odious form of swearing by the life or genius of a king2 because in such cases the deification of a creature obscures and diminishes the glory of the only true ,god4 ,but when we mean nothing but to derive a confirmation to our assertions from the sacred name of ,god1 although it be done in an indirect manner1 yet all such frivolous oaths are offensive to his majesty4 ,christ deprives this licentious practice of every vain excuse1 by his prohibition of swearing at all4 ,james also aims at the same point17#hfj7 where he uses the language of ,christ1 which ,i have cited2 because this presumption has always been prevalent in the world1 notwithstanding it is a profanation of the name of ,god4 ,for if you refer the particle at all to the substance of swearing1 as though every oath1 without exception1 were unlawful1 what means the explanation which is immediately annexed1 8,neither by heaven1 neither by earth10 c41 language evidently used in refutation of those cavils1 which the ,jews considered as furnishing an excuse for their sin4 ,,xxvii4 ,it can no longer be doubtful1 therefore1 to persons of sound judgment1 that the ,lord1 in that passage1 only condemns those oaths which had been forbidden by the law4 ,for even he1 who exhibited in his life an example of the perfection which he inculcated1 hesitated not to make use of oaths whenever occasion required2 and his disciples1 who1 we doubt not1 were obedient to their master in all things1 followed the same example4 ,who can dare to assert1 that ,paul would have sworn1 if all oaths had been prohibited8 ,but when the occasion requires it1 he swears without any scruple1 and sometimes even adds an imprecation4 ,the question1 however1 is not yet decided2 for it is the opinion of some persons1 that public oaths are the only exceptions from this prohibition2 such as we take when required by a magistrate2 such also as princes are accustomed to use in ratifying treaties2 or subjects1 when they swear allegiance to their princes2 or soldiers1 as a military test2 and others of a similar kind4 ,to this class also they justly refer those oaths which we find used by ,paul in assertion of the dignity of the gospel2 because the ,apostles1 in the exercise of their functions1 were not private persons1 but public ministers of ,god4 ,and indeed ,i will not deny that these are the safest oaths2 because they are sanctioned by the strongest testimonies of ,scripture4 ,a magistrate is directed1 in a dubious case1 to put a witness to his oath1 and the witness1 on the other hand1 is required to answer on his oath2 and the ,apostle says1 that human controversies are adjusted by this expedient47#hfa7 ,in this precept both parties are furnished with a complete justification of their conduct4 ,moreover we may observe1 that among the ancient heathen a public and solemn oath was held in great reverence2 but that common ones1 which they used in their ordinary intercourse1 were not esteemed of any1 or of much importance1 because they imagined that these were not regarded by the ,divine majesty4 ,but it would be too dangerous to condemn private oaths1 which are taken1 in cases of necessity1 with sobriety1 integrity1 and reverence1 since they are supported both by reason and by scriptural examples4 ,for if it be lawful for private persons in an important and serious affair to appeal to ,god as a judge between them1 much more must it be allowable to invoke him as a witness4 ,your brother will accuse you of perfidy2 you endeavour to exculpate yourself2 he will not permit himself by any means to be satisfied4 ,if your reputation be endangered by his obstinate malignity1 you may1 without any offence1 appeal to the judgment of ,god1 that in his own time he will manifest your innocence4 ,if the words be strictly examined1 it is a less thing to appeal to him as a witness than as a judge4 ,i see not1 therefore1 why we should assert such an appeal to him to be unlawful4 ,there are not wanting numerous examples of it4 ,if the oath of ,abraham and ,isaac with ,abimelech be alleged to have been taken in a public capacity1 certainly ,jacob and ,laban were private persons1 and yet they confirmed the covenant between them by a mutual oath47#hfb7 ,boaz was a private person1 who confirmed in the same manner his promise of marriage to ,ruth47#hfc7 ,obadiah was a private person1 a righteous man1 and one that feared the ,lord1 who declared with an oath the fact of which he wished to convince ,elijah47#hfd7 ,i can find1 therefore1 no better rule1 than that we regulate our oaths in such a manner1 that they be not rash or inconsiderate1 wanton or frivolous1 but used in cases of real necessity1 as for vindicating the glory of the ,lord1 or promoting the edification of our brother2 which is the end of this commandment of the law4 ,the ,fourth ,commandment4 ,remember the sabbath day1 to keep it holy4 ,six days shalt thou labour1 and do all thy work2 but the seventh day is the sabbath of the ,lord thy ,god2 in it thou shalt not do any work1 c4 ,,xxviii4 ,the end of this precept is1 that1 being dead to our own affections and works1 we should meditate on the kingdom of ,god1 and be exercised in that meditation in the observance of his institutions4 ,but1 as it has an aspect peculiar and distinct from the others1 it requires a little different kind of exposition4 ,the fathers frequently call it a shadowy commandment1 because it contains the external observance of the day1 which was abolished with the rest of the figures at the advent of ,christ4 ,and there is much truth in their observation2 but it reaches only half of the subject4 ,wherefore it is necessary to seek further for an exposition1 and to consider three causes1 on which ,i think ,i have observed this commandment to rest4 ,for it was the design of the heavenly ,lawgiver1 under the rest of the seventh day1 to give the people of ,israel a figure of the spiritual rest1 by which the faithful ought to refrain from their own works1 in order to leave ,god to work within them4 ,his design was1 secondly1 that there should be a stated day1 on which they might assemble together to hear the law and perform the ceremonies1 or at least which they might especially devote to meditations on his works2 that by this recollection they might be led to the exercises of piety4 ,thirdly1 he thought it right that servants1 and persons living under the jurisdiction of others1 should be indulged with a day of rest1 that they might enjoy some remission from their labour4 ,,xxix4 ,yet we are taught in many places that this adumbration of the spiritual rest was the principal design of the sabbath4 ,for the ,lord is hardly so strict in his requisitions of obedience to any other precept47#hfe7 ,when he means to intimate1 in the ,prophets1 that religion is totally subverted1 he complains that his sabbaths are polluted1 violated1 neglected1 and profaned27#hff7 as though1 in case of that duty being neglected1 there remained no other way in which he could be honoured4 ,on the other hand1 he notices the observance of it with singular encomiums4 ,wherefore also1 among the other ,divine communications1 the faithful used very highly to esteem the revelation of the sabbath4 ,for this is the language of the ,levites in a solemn assembly1 recorded by ,nehemiah3 8,thou madest known unto our fathers thy holy sabbath1 and commandedst them precepts1 statutes1 and laws1 by the hand of ,moses407#hfg7 ,we see the singular estimation in which it is held above all the commandments of the law4 ,all these things tend to display the dignity of the mystery1 which is beautifully expressed by ,moses and ,ezekiel4 ,in ,exodus we read as follows3 8,verily my sabbaths ye shall keep2 for it is a sign between me and you throughout your generations2 that ye may know that ,i am the ,lord that doth sanctify you4 ,ye shall keep the sabbath therefore2 for it is holy unto you4 ,the children of ,israel shall keep the sabbath1 to observe the sabbath throughout their generations1 for a perpetual covenant4 ,it is a sign between me and the children of ,israel for ever407#hfh7 ,this is more fully expressed by ,ezekiel2 but the substance of what he says is1 that the sabbath was a sign by which the ,israelites might know that ,god was their sanctifier47#hfi7 ,if our sanctification consists properly in the mortification of our own will1 there is a very natural analogy between the external sign and the internal thing which it represents4 ,we must rest altogether1 that ,god may operate within us2 we must recede from our own will1 resign our own heart1 and renounce all our carnal affections2 in short1 we must cease from all the efforts of our own understanding1 that having ,god operating within us1 we may enjoy rest in him1 as we are also taught by the ,apostle47#hgj7 ,,xxx4 ,this perpetual cessation was represented to the ,jews by the observance of one day in seven1 which the ,lord1 in order that it might be the more religiously kept1 recommended by his own example4 ,for it is no small stimulus to any action1 for a man to know that he is imitating his ,creator4 ,if any one inquire after a hidden signification in the septenary number1 it is probable1 that because in ,scripture it is the number of perfection1 it is here selected to denote perpetual duration4 ,this is confirmed also by the circumstance1 that ,moses1 with that day in which he narrates that the ,lord rested from his works1 concludes his description of the succession of days and nights4 ,we may also adduce another probable conjecture respecting this number--that the ,lord intended to signify that the sabbath would never be completed until the arrival of the last day4 ,for in it we begin that blessed rest1 in which we make new advances from day to day4 ,but because we are still engaged in a perpetual warfare with the flesh1 it will not be consummated before the completion of that prediction of ,isaiah1 8,it shall come to pass1 that from one new moon to another1 and from one sabbath to another1 shall all flesh come to worship before me1 saith the ,lord207#hga7 that is1 when ,god shall be 8all in all407#hgb7 ,the ,lord may be considered1 therefore1 as having delineated to his people1 in the seventh day1 the future perfection of his sabbath in the last day1 that1 by a continual meditation on the sabbath during their whole life1 they might be aspiring towards this perfection4 ,,xxxi4 ,if any one disapprove of this observation on the number1 as too curious1 ,i object not to its being understood in a more simple manner2 that the ,lord ordained a certain day1 that the people under the discipline of the law might be exercised in continual meditations on the spiritual rest2 that he appointed the seventh day1 either because he foresaw it would be sufficient1 or in order that the proposal of a resemblance to his own example might operate as a stronger stimulus to the people1 or at least to apprize them that the only end of the sabbath was to promote their conformity to their ,creator4 ,for this is of little importance1 provided we retain the mystery1 which is principally exhibited1 of a perpetual rest from our own works4 ,to the contemplation of this1 the ,prophets used frequently to recall the ,jews1 that they might not suppose themselves to have discharged their duty merely by a cessation from manual labours4 ,beside the passages already cited1 we have the following in ,isaiah3 8,if thou turn away thy foot from the sabbath1 from doing thy pleasure on my holy day2 and call the sabbath a delight1 the holy of the ,lord1 honourable2 and shalt honour him1 not doing thine own ways1 nor finding thine own pleasure1 nor speaking thine own words2 then shalt thou delight thyself in the ,lord10 c47#hgc7 ,but all that it contained of a ceremonial nature was without doubt abolished by the advent of the ,lord ,christ4 ,for he is the truth1 at whose presence all figures disappear2 the body1 at the sight of which all the shadows are relinquished4 ,he1 ,i say1 is the true fulfilment of the sabbath4 ,having been 8buried with him by baptism1 we have been planted together in the likeness of his death1 that being partakers of his resurrection1 we may walk in newness of life407#hgd7 ,therefore the ,apostle says in another place1 that 8the sabbath was a shadow of things to come2 but the body is of ,christ207#hge7 that is1 the real substance of the truth1 which he has beautifully explained in that passage4 ,this is contained not in one day1 but in the whole course of our life1 till1 being wholly dead to ourselves1 we be filled with the life of ,god4 ,christians therefore ought to depart from all superstitious observance of days4 ,,xxxii4 ,as the two latter causes1 however1 ought not to be numbered among the ancient shadows1 but are equally suitable to all ages1--though the sabbath is abrogated1 yet it is still customary among us to assemble on stated days for hearing the word1 for breaking the mystic bread1 and for public prayers2 and also to allow servants and labourers a remission from their labour4 ,that in commanding the sabbath1 the ,lord had regard to both these things1 cannot be doubted4 ,the first is abundantly confirmed even by the practice of the ,jews4 ,the second is proved by ,moses1 in ,deuteronomy1 in these words3 8that thy manservant and thy maidservant may rest as well as thou4 ,and remember that thou wast a servant in the land of ,egypt407#hgf7 ,also1 in ,exodus3 8that thine ox and thine ass may rest1 and the son of thy handmaid1 and the stranger1 may be refreshed407#hgg7 ,who can deny that both these things are as proper for us as for the ,jews8 ,assemblies of the ,church are enjoined in the ,divine word1 and the necessity of them is sufficiently known even from the experience of life4 ,unless there be stated days appointed for them1 how can they be held8 ,according to the direction of the ,apostle1 8all things0 are to 8be done decently and in order0 among us47#hgh7 ,but so far is it from being possible to preserve order and decorum without this regulation1 that1 if it were abolished1 the ,church would be in imminent danger of immediate convulsion and ruin4 ,but if we feel the same necessity1 to relieve which the ,lord enjoined the sabbath upon the ,jews1 let no one plead that it does not belong to us4 ,for our most provident and indulgent ,father has been no less attentive to provide for our necessity than for that of the ,jews4 ,but why1 it may be asked1 do we not rather assemble on every day1 that so all distinction of days may be removed8 ,i sincerely wish that this were practised2 and truly spiritual wisdom would be well worthy of some portion of time being daily allotted to it2 but if the infirmity of many persons will not admit of daily assemblies1 and charity does not permit us to require more of them1 why should we not obey the rule which we have imposed upon us by the will of ,god8 ,,xxxiii4 ,i am obliged to be rather more diffuse on this point1 because1 in the present age1 some unquiet spirits have been raising noisy contentions respecting the ,lord's day4 ,they complain that ,christians are tinctured with ,judaism1 because they retain any observance of days4 ,but ,i reply1 that the ,lord's day is not observed by us upon the principles of ,judaism2 because in this respect the difference between us and the ,jews is very great4 ,for we celebrate it not with scrupulous rigour1 as a ceremony which we conceive to be a figure of some spiritual mystery1 but only use it as a remedy necessary to the preservation of order in the ,church4 ,but they say1 ,paul teaches that ,christians are not to be judged in the observance of it1 because it is a shadow of something future47#hgi7 ,therefore he is 8afraid lest0 he has 8bestowed0 on the ,galatians 8labour in vain10 because they continued to 8observe days407#hhj7 ,and in the ,epistle to the ,romans1 he asserts him to be 8weak in the faith10 who 8esteemeth one day above another407#hha7 ,but who1 these furious zealots only excepted1 does not see what observance the apostle intends8 ,for they did not observe them for the sake of political and ecclesiastical order2 but when they retained them as shadows of spiritual things1 they were so far guilty of obscuring the glory of ,christ and the light of the gospel4 ,they did not1 therefore1 rest from their manual labours1 as from employments which would divert them from sacred studies and meditations2 but from a principle of superstition1 imagining their cessation from labour to be still an expression of reverence for the mysteries formerly represented by it4 ,this preposterous distinction of days the ,apostle strenuously opposes2 and not that legitimate difference which promotes the peace of the ,christian ,church4 ,for in the churches which he founded1 the sabbath was retained for this purpose4 ,he prescribes the same day to the ,corinthians1 for making collections for the relief of the brethren at ,jerusalem4 ,if superstition be an object of fear1 there was more danger in the holy days of the ,jews1 than in the ,lord's days now observed by ,christians4 ,now1 whereas it was expedient for the destruction of superstition1 the day which the ,jews kept holy was abolished2 and it being necessary for the preservation of decorum1 order1 and peace1 in the ,christian ,church1 another day was appointed for the same use4 ,,xxxiv4 ,however1 the ancients have not without sufficient reason substituted what we call the ,lord's day in the room of the sabbath4 ,for since the resurrection of the ,lord is the end and consummation of that true rest1 which was adumbrated by the ancient sabbath1 the same day which put an end to the shadows1 admonishes ,christians not to adhere to a shadowy ceremony4 ,yet ,i do not lay so much stress on the septenary number1 that ,i would oblige the ,church to an invariable adherence to it2 nor will ,i condemn those churches which have other solemn days for their assemblies1 provided they keep at a distance from superstition4 ,and this will be the case1 if they be only designed for the observance of discipline and wellregulated order4 ,let us sum up the whole in the following manner3 ,as the truth was delivered to the ,jews under a figure1 so it is given to us without any shadows2 first1 in order that during our whole life we should meditate on a perpetual rest from our own works1 that the ,lord may operate within us by his ,spirit2 secondly1 that every man1 whenever he has leisure1 should diligently exercise himself in private in pious reflections on the works of ,god1 and also that we should at the same time observe the legitimate order of the ,church1 appointed for the hearing of the word1 for the administration of the sacraments1 and for public prayer2 thirdly1 that we should not unkindly oppress those who are subject to us4 ,thus vanish all the dreams of false prophets1 who in past ages have infected the people with a ,jewish notion1 affirming that nothing but the ceremonial part of this commandment1 which1 according to them1 is the appointment of the seventh day1 has been abrogated1 but that the moral part of it1 that is1 the observance of one day in seven1 still remains4 ,but this is only changing the day in contempt of the ,jews1 while they retain the same opinion of the holiness of a day2 for on this principle the same mysterious signification would still be attributed to particular days1 which they formerly obtained among the ,jews4 ,and indeed we see what advantages have arisen from such a sentiment4 ,for those who adhere to it1 far exceed the ,jews in a gross1 carnal1 and superstitious observance of the sabbath2 so that the reproofs1 which we find in ,isaiah1 are equally applicable to them in the present age1 as to those whom the ,prophet reproved in his time4 ,but the principal thing to be remembered is the general doctrine2 that1 lest religion decay or languish among us1 sacred assemblies ought diligently to be held1 and that we ought to use those external means which are adapted to support the worship of ,god4 ,the ,fifth ,commandment4 ,honour thy father and thy mother2 that thy days may be long upon the land which the ,lord thy ,god giveth thee4 ,,xxxv4 ,the end of this precept is1 that since the ,lord ,god desires the preservation of the order he has appointed1 the degrees of preminence fixed by him ought to be inviolably preserved4 ,the sum of it1 therefore1 will be1 that we should reverence them whom ,god has exalted to any authority over us1 and should render them honour1 obedience1 and gratitude4 ,whence follows a prohibition to derogate from their dignity by contempt1 obstinacy1 or ingratitude4 ,for in the ,scripture the word 8honour0 has an extensive signification2 as1 when the ,apostle directs that 8the elders who rule well be counted worthy of double honour107#hhb7 he means not only that they are entitled to reverence1 but likewise such a remuneration as their ministry deserves4 ,but as this precept1 which enjoins subjection to superiors1 is exceedingly repugnant to the depravity of human nature1 whose ardent desire of exaltation will scarcely admit of subjection1 it has therefore proposed as an example that kind of superiority which is naturally most amiable and least invidious2 because that might the more easily mollify and incline our minds to a habit of submission4 ,by that subjection1 therefore1 which is most easy to be borne1 the ,lord accustoms us by degrees to every kind of legitimate obedience2 because the reason of all is the same4 ,for to those1 to whom he gives any preminence1 he communicates his own authority1 as far as is necessary for the preservation of that preminence4 ,the titles of ,father1 ,god1 and ,lord1 are so eminently applicable to him1 that1 whenever we hear either of them mentioned1 our minds cannot but be strongly affected with a sense of his majesty4 ,those1 therefore1 on whom he bestows these titles1 he illuminates with a ray of his splendour1 to render them all honourable in their respective stations4 ,thus in a father we ought to recognize something ,divine2 for it is not without reason that he bears one of the titles of the ,deity4 ,our prince1 or our lord1 enjoys an honour somewhat similar to that which is given to ,god4 ,,xxxvi4 ,wherefore it ought not to be doubted that ,god here lays down a universal rule for our conduct2 namely1 that to every one1 whom we know to be placed in authority over us by his appointment1 we should render reverence1 obedience1 gratitude1 and all the other services in our power4 ,nor does it make any difference1 whether they are worthy of this honour1 or not4 ,for whatever be their characters1 yet it is not without the appointment of the ,divine providence1 that they have attained that station1 on account of which the supreme ,legislator has commanded them to be honoured4 ,he has particularly enjoined reverence to our parents1 who have brought us into this life2 which nature itself ought to teach us4 ,for those who violate the parental authority by contempt or rebellion1 are not men1 but monsters4 ,therefore the ,lord commands all those1 who are disobedient to their parents1 to be put to death1 as having rendered themselves unworthy to enjoy the light1 by their disregard of those by whose means they were introduced to it4 ,and various appendices to the law evince the truth of our observation1 that the honour here intended consists in reverence1 obedience1 and gratitude4 ,the first the ,lord confirms1 when he commands him to be slain who has cursed his father or mother27#hhc7 for in that case he punishes contempt4 ,he confirms the second1 when he denounces the punishment of death against disobedient and rebellious children47#hhd7 ,the third is supported by ,christ1 who says1 8,god commanded1 saying1 ,honour thy father and mother20 and1 8,he that curseth father or mother1 let him die the death4 ,but ye say1 ,whosoever shall say to his father or his mother1 ,it is a gift1 by whatsoever thou mightest be profited by me2 and honour not his father or his mother1 he shall be free4 ,thus have ye made the commandment of ,god of none effect by your tradition407#hhe7 ,and whenever ,paul mentions this commandment1 he explains it as a requisition of obedience47#hhf7 ,,xxxvii4 ,in order to recommend it1 a promise is annexed1 which is a further intimation how acceptable to ,god that submission is which is here enjoined4 ,paul employs that stimulus to arouse our inattention1 when he says1 8,this is the first commandment with promise40 ,for the preceding promise1 in the first table1 was not particularly confined to one commandment1 but extended to the whole law4 ,now1 the true explanation of this promise is1 that the ,lord spake particularly to the ,israelites concerning the land which he had promised them as an inheritance4 ,if the possession of that land therefore was a pledge of the ,divine goodness1 we need not wonder1 if it was the ,lord's will to manifest his favour by bestowing length of life1 in order to prolong the enjoyment of the blessing conferred by him4 ,the meaning of it therefore is1 ,honour thy father and thy mother1 that through the space of a long life thou mayest enjoy the possession of the land1 which will be to thee a testimony of my favour4 ,but1 as the whole earth is blessed to the faithful1 we justly place the present life among the blessings we receive from ,god4 ,wherefore this promise belongs likewise to us1 inasmuch as the continuance of the present life affords us a proof of the ,divine benevolence4 ,for neither is it promised to us1 nor was it promised to the ,jews1 as though it contained any blessedness in itself2 but because to the pious it is generally a token of the ,divine favour4 ,therefore1 if a son1 that is obedient to his parents1 happen to be removed out of life before the age of maturity1--which is a case of frequent occurrence1--the ,lord1 nevertheless1 perseveres with as much punctuality in the completion of his promise1 as if he were to reward a person with a hundred acres of land to whom he had only promised one4 ,the whole consists in this3 ,we should consider that long life is promised to us so far as it is the blessing of ,god2 but that it is a blessing1 only as it is a proof of the favour of ,god1 which he infinitely more richly and substantially testifies and actually demonstrates to his servants in their death4 ,,xxxviii4 ,moreover1 when the ,lord promises the blessing of the present life to those children who honour their parents with proper reverence1 he at the same time implies that a certain curse impends over all those who are disobedient and perverse4 ,and that it might not fail of being executed1 he pronounces them in his law to be liable to the sentence of death1 and commands that punishment to be inflicted on them4 ,if they escape that1 he punishes them himself in some other way4 ,for we see what great numbers of persons of this character fall in battles and in private quarrels2 others are afflicted in unusual ways2 and almost all of them are proofs of the truth of this threatening4 ,but if any arrive at an extreme age1 being deprived of the ,divine blessing1 they only languish in misery in this life1 and are reserved to greater punishments hereafter2 and consequently they are far from participating in the blessing promised to dutiful children4 ,but it must be remarked by the way1 that we are commanded to obey them only 8in the ,lord20 and this is evident from the foundation before laid2 for they preside in that station to which the ,lord has exalted them by communicating to them a portion of his honour4 ,wherefore the submission exercised towards them ought to be a step towards honouring the ,supreme ,father4 ,therefore1 if they instigate us to any transgression of the law1 we may justly consider them not as parents1 but as strangers1 who attempt to seduce us from obedience to our real ,father4 ,the same observation is applicable to princes1 lords1 and superiors of every description4 ,for it is infamous and absurd1 that their eminence should avail to depreciate the preminence of ,god1 upon which it depends1 and to which it ought to conduct us4 ,the ,sixth ,commandment4 ,thou shalt not kill4 ,,xxxix4 ,the end of this precept is1 that since ,god has connected mankind together in a kind of unity1 every man ought to consider himself as charged with the safety of all4 ,in short1 then1 all violence and injustice1 and every kind of mischief1 which may injure the body of our neighbour1 are forbidden to us4 ,and therefore we are enjoined1 if it be in our power1 to assist in protecting the lives of our neighbours2 to exert ourselves with fidelity for this purpose2 to procure those things which conduce to their tranquillity2 to be vigilant in shielding them from injuries2 and in cases of danger to afford them our assistance4 ,if we remember that this is the language of the ,divine ,legislator1 we should consider1 at the same time1 that he intends this rule to govern the soul4 ,for it were ridiculous1 that he who beholds the thoughts of the heart1 and principally insists on them1 should content himself with forming only the body to true righteousness4 ,mental homicide1 therefore1 is likewise prohibited1 and an internal disposition to preserve the life of our brother is commanded in this law4 ,the hand1 indeed1 accomplishes the homicide1 but it is conceived by the mind under the influence of anger and hatred4 ,examine whether you can be angry with your brother1 without being inflamed with a desire of doing him some injury4 ,if you cannot be angry with him1 then you cannot hate him2 for hatred is nothing more than inveterate anger4 ,however you may dissemble1 and endeavour to extricate yourself by vain subterfuges1 whenever there is either anger or hatred1 there is also a disposition to do injury4 ,if you persist in your evasions1 it is already pronounced by the ,holy ,spirit1 that 8,whosoever hateth his brother is a murderer407#hhg7 ,it is declared by the ,lord ,christ1 8that whosoever is angry with his brother without a cause shall be in danger of the judgment2 and whosoever shall say to his brother1 ,raca1 shall be in danger of the council2 but whosoever shall say1 ,thou fool1 shall be in danger of hell fire407#hhh7 ,,xl4 ,now1 the ,scripture states two reasons on which this precept is founded2 the first1 that man is the image of ,god2 the second1 that he is our own flesh4 ,wherefore1 unless we would violate the image of ,god1 we ought to hold the personal safety of our neighbour inviolably sacred2 and unless we would divest ourselves of humanity1 we ought to cherish him as our own flesh4 ,the motives which are derived from the redemption and grace of ,christ will be treated in another place4 ,these two characters1 which are inseparable from the nature of man1 ,god requires us to consider as motives to our exertions for his security2 so that we may reverence his image impressed on him1 and show an affectionate regard for our own flesh4 ,that person1 therefore1 is not innocent of the crime of murder1 who has merely restrained himself from the effusion of blood4 ,if you perpetrate1 if you attempt1 if you only conceive in your mind any thing inimical to the safety of another1 you stand guilty of murder4 ,unless you also endeavour to defend him to the utmost of your ability and opportunity1 you are guilty of the same inhuman transgression of the law4 ,but if so much concern be discovered for the safety of the body1 we may conclude1 how much care and attention should be devoted to the safety of the soul1 which1 in the sight of ,god1 is of infinitely superior value4 ,the ,seventh ,commandment4 ,thou shalt not commit adultery4 ,,xli4 ,the end of this precept is1 that because ,god loves chastity and purity1 we ought to depart from all uncleanness4 ,the sum of it therefore is1 that we ought not to be polluted by any carnal impurity1 or libidinous intemperance4 ,to this prohibition corresponds the affirmative injunction1 that every part of our lives ought to be regulated by chastity and continence4 ,but he expressly forbids adultery1 to which all incontinence tends2 in order that by the turpitude of that which is very gross and palpable1 being an infamous pollution of the body1 he may lead us to abominate every unlawful passion4 ,since man was created in such a state as not to live a solitary life1 but to be united to a helpmeet2 and moreover since the curse of sin has increased this necessity1--the ,lord has afforded us ample assistance in this case by the institution of marriage--a connection which he has not only originated by his authority1 but also sanctified by his blessing4 ,whence it appears1 that every other union1 but that of marriage1 is cursed in his sight2 and that the conjugal union itself is appointed as a remedy for our necessity1 that we may not break out into unrestrained licentiousness4 ,let us not flatter ourselves1 therefore1 since we hear that there can be no cohabitation of male and female1 except in marriage1 without the curse of ,god4 ,,xlii4 ,now1 since the original constitution of human nature1 and the violence of the passions consequent upon the fall1 have rendered a union of the sexes doubly necessary1 except to those whom ,god has exempted from that necessity by peculiar grace1 let every one carefully examine what is given to him4 ,virginity1 ,i acknowledge1 is a virtue not to be despised4 ,but as this is denied to some1 and to others is granted only for a season1 let those who are troubled with incontinence1 and cannot succeed in resisting it1 avail themselves of the help of marriage1 that they may preserve their chastity according to the degree of their calling4 ,for persons who 8cannot receive this saying107#hhi7 if they do not assist their frailty by the remedy offered and granted to them1 oppose ,god and resist his ordinance4 ,here let no one object1 as many do in the present day1 that with the help of ,god he can do all things4 ,for the assistance of ,god is granted only to them who walk in his ways1 that is1 in their calling2 which is deserted by all those who neglect the means which ,god has afforded them1 and strive to overcome their necessities by vain presumption4 ,that continence is a peculiar gift of ,god1 and of that kind which is not imparted promiscuously1 or to the whole body of the ,church1 but only conferred on a few of its members1 is affirmed by our ,lord4 ,for he mentions a certain class of men who 8have made themselves eunuchs for the kingdom of heaven's sake207#hij7 that is1 that they might be more at liberty to devote their attention to the affairs of the kingdom of heaven4 ,but that no one might suppose this to be in the power of man1 he had already declared that 8all men cannot receive this saying1 save they to whom it is given40 ,and he concludes1 8,he that is able to receive it1 let him receive it40 ,paul is still more explicit1 when he says1 that 8every man hath his proper gift of ,god1 one after this manner1 and another after that407#hia7 ,,xliii4 ,since we are so expressly apprized that it is not in the power of every one to preserve chastity in celibacy1 even with the most strenuous efforts for that purpose1 and that it is a peculiar grace1 which the ,lord confers only on particular persons1 that he may have them more ready for his service1 do we not resist ,god1 and strive against the nature instituted by him1 unless we accommodate our manner of life to the measure of our ability8 ,in this commandment the ,lord prohibits adultery3 therefore he requires of us purity and chastity4 ,the only way of preserving this is1 that every one should measure himself by his own capacity4 ,let no one rashly despise marriage as a thing useless or unnecessary to him2 let no one prefer celibacy1 unless he can dispense with a wife4 ,and in that state let him not consult his carnal tranquillity or advantage1 but only that1 being exempted from this restraint1 he may be the more prompt and ready for all the duties of piety4 ,moreover1 as this benefit is conferred upon many persons only for a season1 let every one refrain from marriage as long as he shall be capable of supporting a life of celibacy4 ,when his strength fails to overcome his passions1 let him consider that the ,lord has laid him under a necessity of marrying4 ,this is evident from the direction of the ,apostle3 8,to avoid fornication1 let every man have his own wife1 and let every woman have her own husband40 ,again3 8,if they cannot contain1 let them marry407#hib7 ,here1 in the first place1 he signifies that the majority of men are subject to the vice of incontinence2 in the next place1 of those who are subject to it1 he makes no exception1 but enjoins them all to have recourse to that sole remedy which obviates unchastity4 ,those who are incontinent1 therefore1 if they neglect this method of curing their infirmity1 are guilty of sin1 in not obeying this injunction of the ,apostle4 ,and let not him who refrains from actual fornication1 flatter himself1 as though he could not be charged with unchastity1 while his heart at the same time is inflamed with libidinous desire4 ,for ,paul defines chastity to consist in sanctity of mind connected with purity of body4 8,the unmarried woman10 he says1 8careth for the things of the ,lord1 that she may be holy both in body and in spirit407#hic7 ,therefore1 when he gives a reason to confirm the preceding injunction1 he does not content himself with saying that it is better for a man to marry than to pollute himself with the society of a harlot1 but affirms that 8it is better to marry than to burn407#hid7 ,,xliv4 ,now1 if married persons are satisfied that their society is attended with the blessing of the ,lord1 they are thereby admonished that it must not be contaminated by libidinous and dissolute intemperance4 ,for if the honour of marriage conceals the shame of incontinence1 it ought not on that account to be made an incitement to it4 ,wherefore let it not be supposed by married persons that all things are lawful to them4 ,every man should observe sobriety towards his wife1 and every wife1 reciprocally1 towards her husband2 conducting themselves in such a manner as to do nothing unbecoming the decorum and temperance of marriage4 ,for thus ought marriage contracted in the ,lord to be regulated by moderation and modesty1 and not to break out into the vilest lasciviousness4 ,such sensuality has been stigmatized by ,ambrose with a severe1 but not unmerited censure1 when he calls those who in their conjugal intercourse have no regard to modesty or decorum1 the adulterers of their own wives4 ,lastly1 let us consider who the ,legislator is1 by whom adultery is here condemned4 ,it is no other than he who ought to have the entire possession of us1 and justly requires the whole of our spirit1 soul1 and body4 ,therefore1 when he prohibits us from committing adultery1 he at the same time forbids us1 either by lasciviously ornamenting our persons1 or by obscene gesticulations1 or by impure expressions1 insidiously to attack the chastity of others4 ,for there is much reason in the address of ,archelaus to a young man clothed in an immoderately effeminate and delicate manner1 that it was immaterial in what part he was immodest1 with respect to ,god1 who abominates all contamination1 in whatever part it may discover itself1 either of soul or of body4 ,and that there may be no doubt on the subject1 let us remember that ,god here recommends chastity4 ,if the ,lord requires chastity of us1 he condemns every thing contrary to it4 ,wherefore1 if we aspire to obedience1 neither let our mind internally burn with depraved concupiscence1 nor let our eyes wanton into corrupt affections1 nor let our body be adorned for purposes of seduction1 nor let our tongue with impure speeches allure our mind to similar thoughts1 nor let us inflame ourselves with intemperance4 ,for all these vices are stains1 by which the purity of chastity is defiled4 ,the ,eighth ,commandment4 ,thou shalt not steal4 ,,xlv4 ,the end of this precept is1 that1 as injustice is an abomination to ,god1 every man may possess what belongs to him4 ,the sum of it1 then1 is1 that we are forbidden to covet the property of others1 and are therefore enjoined faithfully to use our endeavours to preserve to every man what justly belongs to him4 ,for we ought to consider1 that what a man possesses has fallen to his lot1 not by a fortuitous contingency1 but by the distribution of the supreme ,lord of all2 and that therefore no man can be deprived of his possessions by criminal methods1 without an injury being done to the ,divine dispenser of them4 ,but the species of theft are numerous4 ,one consists in violence2 when the property of any person is plundered by force and predatory license4 ,another consists in malicious imposture2 when it is taken away in a fraudulent manner4 ,another consists in more secret cunning2 where any one is deprived of his property under the mask of justice4 ,another consists in flatteries2 where we are cheated under the pretence of a donation4 ,but not to dwell too long on the recital of the different species of theft1 let us remember that all artifices by which the possessions and wealth of our neighbours are transferred to us1 whenever they deviate from sincere love into a desire of deceiving1 or doing any kind of injury1 are to be esteemed acts of theft4 ,this is the only view in which ,god considers them1 even though the property may be gained by a suit at law4 ,for he sees the tedious manuvres with which the designing man begins to decoy his more simple neighbour1 till at length he entangles him in his snares4 ,he sees the cruel and inhuman laws1 by which the more powerful man oppresses and ruins him that is weaker4 ,he sees the baits with which the more crafty trap the imprudent4 ,all which things are concealed from the judgment of man1 nor ever come to his knowledge4 ,and this kind of injury relates not only to money1 or to goods1 or to lands1 but to whatever each individual is justly entitled to2 for we defraud our neighbours of their property1 if we deny them those kind offices1 which it is our duty to perform to them4 ,if an idle agent or steward devour the substance of his master1 and be inattentive to the care of his domestic affairs2 if he either improperly waste1 or squander with a luxurious profusion1 the property intrusted to him2 if a servant deride his master1 if he divulge his secrets1 if by any means he betray either his life or his property2 and if1 on the other hand1 a master inhumanly oppress his family1--,god holds him guilty of theft4 ,for the property of others is withheld and misapplied by him1 who does not perform towards them those offices which the duty of his situation requires of him4 ,,xlvi4 ,we shall rightly obey this commandment therefore1 if1 contented with our own lot1 we seek no gain but in an honest and lawful way2 if we neither desire to enrich ourselves by injustice1 nor attempt to ruin the fortune of our neighbour1 in order to increase our own2 if we do not labour to accumulate wealth by cruelty1 and at the expense of the blood of others2 if we do not greedily scrape together from every quarter1 regardless of right or wrong1 whatever may conduce to satiate our avarice or support our prodigality4 ,on the contrary1 it should be our constant aim1 as far as possible1 faithfully to assist all by our advice and our property in preserving what belongs to them2 but if we are concerned with perfidious and fallacious men1 let us be prepared rather to recede a little from our just right than to contend with them4 ,moreover1 let us communicate to the necessities1 and according to our ability alleviate the poverty1 of those whom we perceive to be pressed by any embarrassment of their circumstances4 ,lastly1 let every man examine what obligations his duty lays him under to others1 and let him faithfully discharge the duties which he owes them4 ,for this reason the people should honour their governors1 patiently submit to their authority1 obey their laws and mandates1 and resist nothing1 to which they can submit consistently with the ,divine will4 ,on the other hand1 let governors take care of their people1 preserve the public peace1 protect the good1 punish the wicked1 and administer all things in such a manner1 as becomes those who must render an account of their office to ,god the supreme ,judge4 ,let the ministers of churches faithfully devote themselves to the ministry of the word1 and let them never adulterate the doctrine of salvation1 but deliver it pure and uncontaminated to the people of ,god4 ,let them teach1 not only by their doctrine1 but by the example of their lives2 in a word1 let them preside as good shepherds over the sheep4 ,let the people1 on their part1 receive them as the messengers and apostles of ,god1 render to them that honour to which the supreme ,master has exalted them1 and furnish them with the necessaries of life4 ,let parents undertake the support1 government1 and instruction of their children1 as committed by ,god to their care2 nor let them exasperate their minds and alienate their affections from them by cruelty1 but cherish and embrace them with the lenity and indulgence becoming their character4 ,and that obedience is due to them from their children has been before observed4 ,let juniors revere old age1 since the ,lord has designed that age to be honourable4 ,let old men1 by their prudence and superior experience1 guide the imbecility of youth2 not teasing them with sharp and clamorous invectives1 but tempering severity with mildness and affability4 ,let servants show themselves obedient and diligent in the service of their masters2 and that not only in appearance1 but from the heart1 as serving ,god himself4 ,neither let masters behave morosely and perversely to their servants1 harassing them with excessive asperity1 or treating them with contempt2 but rather acknowledge them as their brethren and companions in the service of the heavenly ,master1 entitled to be regarded with mutual affection1 and to receive kind treatment4 ,in this manner1 ,i say1 let every man consider what duties he owes to his neighbours1 according to the relations he sustains2 and those duties let him discharge4 ,moreover1 our attention should always be directed to the ,legislator2 to remind us that this law is ordained for our hearts as much as for our hands1 in order that men may study both to protect the property and to promote the interests of others4 ,the ,ninth ,commandment4 ,thou shalt not bear false witness against thy neighbour4 ,,xlvii4 ,the end of this precept is1 that because ,god1 who is truth itself1 execrates a lie1 we ought to preserve the truth without the least disguise4 ,the sum of it therefore is1 that we neither violate the character of any man1 either by calumnies or by false accusations1 nor distress him in his property by falsehood1 nor injure him by detraction or impertinence4 ,this prohibition is connected with an injunction to do all the service we can to every man1 by affirming the truth for the protection of his reputation and his property4 ,the ,lord seems to have intended the following words as an exposition of this command3 8,thou shalt not raise a false report3 put not thine hand with the wicked to be an unrighteous witness40 ,again3 8,keep thee far from a false matter407#hie7 ,in another place also he not only forbids us to practise backbiting and talebearing among the people1 but prohibits every man from deceiving his brother27#hif7 for he cautions us against both in distinct commandments4 ,indeed there is no doubt but that1 as1 in the preceding precepts1 he has prohibited cruelty1 impurity1 and avarice1 so in this he forbids falsehood2 of which there are two branches1 as we have before observed4 ,for either we transgress against the reputation of our neighbours by malignity and perverse detraction1 or by falsehood and sometimes by obloquy we injure their interests4 ,it is immaterial whether we suppose the testimony here designed to be solemn and judicial1 or a common one1 which is delivered in private conversations4 ,for we must always recur to this maxim--that1 of each of the separate kinds of vices1 one species is proposed as an example1 to which the rest may be referred2 and that1 in general1 the species selected is that in which the turpitude of the vice is most conspicuous4 ,it is proper1 however1 to extend it more generally to calumnies and detraction1 by which our neighbours are unjustly harassed2 because falsehood in a forensic testimony is always attended with perjury4 ,but perjury1 being a profanation and violation of the name of ,god1 has already been sufficiently condemned in the third commandment4 ,wherefore the legitimate observance of this precept is1 that our tongue1 by asserting the truth1 ought to serve both the reputation and the profit of our neighbours4 ,the equity of this is selfevident4 ,for if a good name be more precious than any treasures whatever1 a man sustains as great an injury when he is deprived of the integrity of his character1 as when he is despoiled of his wealth4 ,and in plundering his substance1 there is sometimes as much effected by false testimony1 as by the hands of violence4 ,,xlviii4 ,nevertheless1 it is wonderful with what supine security this precept is generally transgressed1 so that few persons can be found1 who are not notoriously subject to this malady2 we are so fascinated with the malignant pleasure of examining and detecting the faults of others4 ,nor should we suppose it to be a sufficient excuse1 that in many cases we cannot be charged with falsehood4 ,for he who forbids the character of our brother to be bespattered with falsehood1 wills also that as far as the truth will permit1 it be preserved immaculate4 ,for although he only guards it against falsehood1 he thereby suggests that it is committed to his charge4 ,but this should be sufficient to induce us to defend the fair character of our neighbour--that ,god concerns himself in its protection4 ,wherefore detraction is1 without doubt1 universally condemned4 ,now1 by detraction we mean1 not reproof1 which is given from a motive of correction2 not accusation or judicial denunciation1 by which recompense is demanded for an injury2 not public reprehension1 which tends to strike terror into other offenders2 not a discovery to them whose safety depends on their being previously warned1 that they may not be endangered through ignorance2 but odious crimination1 which arises from malice1 and a violent propensity to detraction4 ,this commandment also extends so far as to forbid us to affect a pleasantry tinctured with scurrilous and bitter sarcasms1 severely lashing the faults of others under the appearance of sport2 which is the practice of some who aim at the praise of raillery1 to the prejudice of the modesty and feelings of others2 for such wantonness sometimes fixes a lasting stigma on the characters of our brethren4 ,now1 if we turn our eyes to the ,legislator whose proper right it is to rule our ears and our minds1 as much as our tongues1 it will certainly appear that an avidity of hearing detraction1 and an unreasonable propensity to unfavourable opinions respecting others1 are equally prohibited4 ,for it would be ridiculous for any one to suppose that ,god hates slander in the tongue1 and does not reprobate malice in the heart4 ,wherefore1 if we possess the true fear and love of ,god1 let us make it our study1 that as far as is practicable and expedient1 and consistent with charity1 we devote neither our tongues nor our ears to opprobrious and malicious raillery1 nor inadvertently attend to unfavourable suspicions2 but that1 putting fair constructions on every man's words and actions1 we regulate our hearts1 our ears1 and our tongues1 with a view to preserve the reputation of all around us4 ,the ,tenth ,commandment4 ,thou shalt not covet thy neighbour's house1 thou shalt not covet thy neighbour's wife1 nor his manservant1 nor his maidservant1 nor his ox1 nor his ass1 nor any thing that is thy neighbour's4 ,,xlix4 ,the end of this precept is1 that1 since it is the will of ,god that our whole soul should be under the influence of love1 every desire inconsistent with charity ought to be expelled from our minds4 ,the sum1 then1 will be1 that no thought should obtrude itself upon us1 which would excite in our minds any desire that is noxious1 and tends to the detriment of another4 ,to which corresponds the affirmative precept1 that all our conceptions1 deliberations1 resolutions1 and undertakings1 ought to be consistent with the benefit and advantage of our neighbours4 ,but here we meet with what appears to be a great and perplexing difficulty4 ,for if our previous assertions be true1 that the terms adultery and theft comprehend the licentious desire1 and the injurious and criminal intention1 this may be thought to have superseded the necessity of a separate command being afterwards introduced1 forbidding us to covet the possessions of others4 ,but we shall easily solve this difficulty by a distinction between intention and concupiscence4 ,for an intention1 as we have before observed in explaining the former commandments1 is a deliberate consent of the will1 when the mind has been enslaved by any unlawful desire4 ,concupiscence may exist without such deliberation or consent1 when the mind is only attracted and stimulated by vain and corrupt objects4 ,as the ,lord1 therefore1 has hitherto commanded our wills1 efforts1 and actions to be subject to the law of love1 so now he directs that the conceptions of our minds be subject to the same regulation1 lest any of them be corrupt and perverted1 and give our hearts an improper impulse4 ,as he has forbidden our minds to be inclined and persuaded to anger1 hatred1 adultery1 rapine1 and falsehood1 so now he prohibits them from being instigated to these vices4 ,l4 ,nor is it without cause that he requires such consummate rectitude4 ,for who can deny that it is reasonable for all the powers of our souls to be under the influence of love8 ,but if any one deviate from the path of love1 who can deny that that soul is in an unhealthy state8 ,now1 whence is it1 that your mind conceives desires prejudicial to your neighbour1 but that1 neglecting his interest1 you consult nothing but your own8 ,for if your heart were full of love1 there would be no part of it exposed to such imaginations4 ,it must therefore be destitute of love1 so far as it is the seat of concupiscence4 ,some one will object1 that it is unreasonable1 that imaginations1 which without reflection flutter about in the mind1 and then vanish away1 should be condemned as symptoms of concupiscence1 which has its seat in the heart4 ,i reply1 that the present question relates to that kind of imaginations1 which1 when they are presented to our understandings1 at the same time strike our hearts1 and inflame them with cupidity2 since the mind never entertains a wish for any thing after which the heart is not excited to pant4 ,therefore ,god enjoins a wonderful ardour of love1 which he will not allow to be interrupted even by the smallest degree of concupiscence4 ,he requires a heart admirably well regulated1 which he permits not to be disturbed with the least emotion contrary to the law of love4 ,do not imagine that this doctrine is unsupported by any great authority2 for ,i derived the first idea of it from ,augustine4 ,now1 though the design of the ,lord was to prohibit us from all corrupt desires1 yet he has exhibited1 as examples1 those objects which most generally deceive us with a fallacious appearance of pleasure2 that he might not leave any thing to concupiscence1 after having driven it from those objects towards which it is most violently inclined4 ,behold1 then1 the second table of the law1 which sufficiently instructs us in the duties we owe to men for the sake of ,god1 on regard to whom the whole rule of love depends4 ,the duties taught in this second table1 therefore1 we shall inculcate in vain1 unless our instruction be founded on the fear and reverence of ,god4 ,to divide the prohibition of concupiscence into two precepts1 the discerning reader1 without any comment of mine1 will pronounce to be a corrupt and violent separation of what is but one4 ,nor is the repetition of this phrase1 8,thou shalt not covet10 any objection against us2 because1 having mentioned the house or family1 ,god enumerates the different parts of it1 beginning with the wife4 ,hence it clearly appears that it ought to be read1 as it is correctly read by the ,hebrews1 in one continued connection2 and in short1 that ,god commands1 that all that every man possesses remain safe and entire1 not only from any actual injury or fraudulent intention1 but even from the least emotion of cupidity that can solicit our hearts4 ,,li4 ,but what is the tendency of the whole law1 will not now be difficult to judge3 it is to a perfection of righteousness1 that it may form the life of man after the example of the ,divine purity4 ,for ,god has so delineated his own character in it1 that the man who exemplifies in his actions the precepts it contains1 will exhibit in his life1 as it were1 an image of ,god4 ,wherefore1 when ,moses would recall the substance of it to the remembrance of the ,israelites1 he said1 8,and now1 ,israel1 what doth the ,lord thy ,god require of thee1 but to fear the ,lord thy ,god1 to walk in all his ways1 and to love him1 and to serve the ,lord thy ,god with all thy heart1 and with all thy soul1 to keep the commandments of the ,lord807#hig7 ,nor did he cease to reiterate the same things to them1 whenever he intended to point out the end of the law4 ,the tendency of the doctrine of the law is to connect man with his ,god1 and1 as ,moses elsewhere expresses it1 to make him cleave to the ,lord in sanctity of life47#hih7 ,now1 the perfection of this sanctity consists in two principal points1 already recited--8that we love the ,lord our ,god with all our heart1 and with all our soul1 and with all our strength1 and with all our mind2 and our neighbour as ourselves407#hii7 ,and the first is1 that our souls be completely filled with the love of ,god4 ,from this the love of our neighbour will naturally follow2 as the ,apostle signifies1 when he says1 that 8the end of the commandment is charity out of a pure heart1 and of a good conscience1 and of faith unfeigned407#ijj7 ,here we find a good conscience and faith unfeigned1 that is1 in a word1 true piety1 stated to be the grand source from which charity is derived4 ,he is deceived1 therefore1 who supposes that the law teaches nothing but certain rudiments and first principles of righteousness1 by which men are introduced to the commencement1 but are not directed to the true goal of good works2 since beyond the former sentence of ,moses1 and the latter of ,paul1 nothing further can be wanted to the highest perfection4 ,for how far will he wish to proceed1 who will not be content with this instruction1 by which man is directed to the fear of ,god1 to the spiritual worship of him1 to the observance of his commands1 to persevering rectitude in the way of the ,lord1 to purity of conscience1 and sincere faith and love8 ,hence we derive a confirmation of the foregoing exposition of the law1 which traces and finds in its precepts all the duties of piety and love4 ,for they who attend merely to dry and barren elements1 as though it taught them but half of the ,divine will1 are declared by the ,apostle to have no knowledge of its end4 ,,lii4 ,but because ,christ and his ,apostles1 in reciting the substance of the law1 sometimes omit the first table17#ija7 many persons are deceived in this point1 who wish to extend their expressions to both tables4 ,in the ,gospel of ,matthew1 ,christ calls judgment1 mercy1 and faith1 8the weightier matters of the law40 ,by the word faith it is evident to me that he intends truth or fidelity towards men4 ,some1 however1 in order to extend the passage to the whole law1 take the word faith to mean religion towards ,god4 ,but for this there is no foundation2 for ,christ is treating of those works by which man ought to prove himself to be righteous4 ,if we attend to this observation1 we shall cease also to wonder1 why1 in another place1 to the inquiry of a young man1 what those commandments are by the observance of which we enter into life1 he only returns the following answer3 8,thou shalt do no murder1 ,thou shalt not commit adultery1 ,thou shalt not steal1 ,thou shalt not bear false witness1 ,honour thy father and thy mother2 and1 ,thou shalt love thy neighbour as thyself407#ijb7 ,for obedience to the first table consisted chiefly either in the disposition of the heart1 or in ceremonies4 ,the disposition of the heart was not visible1 and the ceremonies were diligently performed by hypocrites2 but the works of charity are such as enable us to give a certain evidence of righteousness4 ,but the same occurs in the ,prophets so frequently1 that it must be familiar to the reader who is but tolerably conversant with them4 ,for in almost all cases when they exhort to repentance1 they omit the first table1 and insist on faith1 judgment1 mercy1 and equity4 ,nor do they by this method neglect the fear of ,god1 but require substantial proof of it from those marks4 ,it is well known that when they treat of the observation of the law1 they generally insist on the second table2 because it is in it that the love of righteousness and integrity is principally discovered4 ,it is unnecessary to quote the passages1 as every person will of himself easily remark what ,i have stated4 ,,liii4 ,is it1 then1 it will be asked1 of more importance towards the attainment of righteousness to live innocently with men1 than piously towards ,god8 ,by no means4 ,but because no man fulfils all the duties of charity1 unless he really fear ,god1 we derive from those duties a proof of his piety4 ,besides1 the ,lord1 well knowing that he can receive no benefit from us1 which he also declares by the ,psalmist17#ijc7 requires not our services for himself1 but employs us in good works towards our neighbour4 ,it is not without reason1 then1 that the ,apostle makes all the perfection of the saints to consist in love27#ijd7 which in another place he very justly styles 8the fulfilling of the law20 adding1 that 8he that loveth another hath fulfilled the law407#ije7 ,again3 that 8all the law is fulfilled in one word1 even in this1 ,thou shalt love thy neighbour as thyself407#ijf7 ,for he teaches nothing different from what is taught by ,christ himself1 when he says1 8,all things whatsoever ye would that men should do to you1 do ye even so to them2 for this is the law and the prophets407#ijg7 ,it is certain that in the law and the prophets1 faith1 and all that pertains to the legitimate worship of ,god1 hold the principal place1 and that love occupies an inferior station2 but our ,lord intends that the observance of justice and equity among men is only prescribed to us in the law1 that our pious fear of him1 if we really possess any1 may be proved by our actions4 ,,liv4 ,here1 then1 we must rest1 that our life will then be governed according to the will of ,god1 and the prescriptions of his law1 when it is in all respects most beneficial to our brethren4 ,but we do not find in the whole law one syllable1 that lays down any rule for a man respecting those things which he should practise or omit for his carnal convenience4 ,and surely1 since men are born in such a state1 that they are entirely governed by an immoderate selflove1--a passion which1 how great soever their departure from the truth1 they always retain1--there was no need of a law which would inflame that love1 already of itself too violent4 ,whence it plainly appears1 that the observance of the commandments consists not in the love of ourselves1 but in the love of ,god and of our neighbour2 that his is the best and most holy life1 who lives as little as possible to himself2 and that no man leads a worse or more iniquitous life1 than he who lives exclusively to himself1 and makes his own interest the sole object of his thoughts and pursuits4 ,moreover1 the ,lord1 in order to give us the best expression of the strength of that love which we ought to exercise towards our neighbours1 has regulated it by the standard of our selflove1 because there was no stronger or more vehement affection4 ,and the force of the expression must be carefully examined2 for he does not1 according to the foolish dreams of some sophists1 concede the first place to selflove1 and assign the second to the love of our neighbour2 but rather transfers to others that affection of love which we naturally restrict to ourselves4 ,whence the ,apostle asserts that 8charity seeketh not her own407#ijh7 ,nor is their argument1 that every thing regulated by any standard is inferior to the standard by which it is regulated1 worthy of the least attention4 ,for ,god does not appoint our selflove as the rule1 to which our love to others should be subordinate2 but whereas1 through our natural depravity1 our love used to terminate in ourselves1 he shows that it ought now to be diffused abroad2 that we may be ready to do any service to our neighbour with as much alacrity1 ardour1 and solicitude1 as to ourselves4 ,,lv4 ,now1 since ,christ has demonstrated1 in the parable of the ,samaritan1 that the word 8neighbour0 comprehends every man1 even the greatest stranger1 we have no reason to limit the commandment of love to our own relations or friends4 ,i do not deny1 that the more closely any person is united to us1 the greater claim he has to the assistance of our kind offices4 ,for the condition of humanity requires1 that men should perform more acts of kindness to each other1 in proportion to the closeness of the bonds by which they are connected1 whether of relationship1 or acquaintance1 or vicinity2 and this without any offence to ,god1 by whose providence we are constrained to it4 ,but ,i assert1 that the whole human race1 without any exception1 should be comprehended in the same affection of love1 and that in this respect there is no difference between the barbarian and the ,grecian1 the worthy and unworthy1 the friend and the foe2 for they are to be considered in ,god1 and not in themselves1 and whenever we deviate from this view of the subject1 it is no wonder if we fall into many errors4 ,wherefore1 if we wish to adhere to the true law of love1 our eyes must chiefly be directed1 not to man1 the prospect of whom would impress us with hatred more frequently than with love1 but to ,god1 who commands that our love to him be diffused among all mankind2 so that this must always be a fundamental maxim with us1 that whatever be the character of a man1 yet we ought to love him because we love ,god4 ,,lvi4 ,wherefore the schoolmen have discovered either their ignorance or their wickedness in a most pestilent manner1 when1 treating of the precepts prohibiting the desire of revenge1 and enjoining the love of our enemies1 which were anciently delivered to all the ,jews1 and afterwards equally to all ,christians1 they have made them to be counsels which we are at liberty to obey or not to obey1 and have confined the necessary observance of them to the monks1 who1 on account of this very circumstance1 would be more righteous than plain ,christians1 because they voluntarily bound themselves to observe these counsels4 ,the reason which they assign for not receiving them as laws1 is1 that they appear too burdensome and grievous1 especially to ,christians who are under the law of grace4 ,do they presume in this manner to disannul the eternal law of ,god respecting the love of our neighbour8 ,is such a distinction to be found in any page of the law8 ,on the contrary1 does it not abound with commandments most strictly enjoining the love of our enemies8 ,for what is the meaning of the injunction to feed our neighbour when he is hungry87#iji7 to direct into the right way his oxen or his asses when they are going astray1 and to help them when sinking under a burden87#iaj7 ,shall we do good to his cattle for his sake1 and feel no benevolence to his person8 ,what6 is not the word of the ,lord eternal8 8,vengeance is mine1 ,i will repay307#iaa7 which is expressed in another passage still more explicitly3 8,thou shalt not avenge1 nor bear any grudge against the children of thy people407#iab7 ,let them either obliterate these passages from the law1 or acknowledge that the ,lord was a ,legislator1 and no longer falsely pretend that he was only a counsellor4 ,,lvii4 ,and what is the meaning of the following expressions1 which they have presumed to abuse by the absurdity of their comment8 8,love your enemies1 bless them that curse you1 do good to them that hate you1 and pray for them which despitefully use you1 and persecute you2 that ye may be the children of your ,father which is in heaven407#iac7 ,here1 who would not argue with ,chrysostom1 that the allegation of such a necessary cause clearly proves these to be1 not exhortations1 but commandments8 ,what have we left us1 after being expunged from the number of the children of ,god8 ,but according to them1 the monks will be the only sons of the heavenly ,father2 they alone will venture to invoke ,god as their ,father4 ,what will now become of the ,church8 ,upon the same principle it will be confined to heathen and publicans4 ,for ,christ says1 8,if ye love them which love you1 what reward have ye8 do not even the publicans the same807#iad7 ,shall not we be in a happy situation1 if they leave us the title of ,christians1 but deprive us of the inheritance of the kingdom of heaven8 ,the argument of ,augustine is equally strong4 ,when the ,lord1 says he1 prohibits adultery1 he forbids you to violate the wife of your enemy no less than of your friend3 when he prohibits theft1 he permits you not to steal from any one1 whether he be a friend or an enemy4 ,now1 ,paul reduces these two prohibitions of theft and adultery to the rule of love1 and even teaches that they are 8briefly comprehended in this saying1 namely1 ,thou shalt love thy neighbour as thyself407#iae7 ,either1 then1 ,paul must have been an erroneous expositor of the law1 or it necessarily follows from this1 that we are commanded to love1 not only our friends1 but also our enemies4 ,those1 therefore1 who so licentiously shake off the yoke common to the children of ,god1 evidently betray themselves to be the sons of ,satan4 ,it is doubtful whether they have discovered greater stupidity or impudence in the publication of this dogma4 ,for all the fathers decidedly pronounce that these are mere precepts4 ,that no doubt was entertained on the subject in the time of ,gregory1 appears from his positive assertions2 for he treats them as precepts1 as though it had never been controverted4 ,and how foolishly do they argue6 ,they would be a burden1 say they1 too grievous for ,christians2 as though truly any thing could be conceived more difficult1 than to love ,god with all our heart1 with all our soul1 and with all our strength4 ,compared with this law1 every thing must be accounted easy1 whether it be to love an enemy1 or to banish from the mind all desire of revenge4 ,to our imbecility1 indeed1 every thing is arduous and difficult1 even the smallest point in the law4 ,it is the ,lord in whom we find strength3 let him give what he commands1 and let him command what he pleases4 ,the being ,christians under the law of grace consists not in unbounded license uncontrolled by any law1 but in being ingrafted into ,christ1 by whose grace they are delivered from the curse of the law1 and by whose ,spirit they have the law inscribed on their hearts4 ,this grace ,paul has figuratively denominated a law1 in allusion to the law of ,god1 to which he was comparing and contrasting it4 ,their dispute concerning the word law is a dispute about nothing4 ,,lviii4 ,of the same nature is what they have called venial sin--a term which they apply to secret impiety1 which is a breach of the first table1 and to the direct transgression of the last commandment4 ,for this is their definition1 that 8it is evil desire without any deliberate assent1 and without any long continuance in the heart40 ,now1 ,i assert that evil desire cannot enter the heart1 except through a deficiency of those things which the law requires4 ,we are forbidden to have any strange gods4 ,when the mind1 assaulted by mistrust1 looks around to some other quarter2 when it is stimulated by a sudden desire of transferring its happiness from ,god to some other being2 whence proceed these emotions1 however transient1 but from the existence of some vacant space in the soul to receive such temptations8 ,and not to protract this argument to greater length1 we are commanded to love ,god with all our heart1 with all our mind1 and with all our soul3 therefore1 unless all the powers of our soul be intensely engaged in the love of ,god1 we have already departed from the obedience required by the law2 for that the dominion of ,god is not well established in our conscience1 is evident1 from the enemies that there rebel against his government1 and interrupt the execution of his commands4 ,that the last commandment properly belongs to this point1 has been already demonstrated4 ,have we felt any evil desire in our heart8 we are already guilty of concupiscence1 and are become at once transgressors of the law2 because the ,lord forbids us1 not only to plan and attempt any thing that would prove detrimental to another1 but even to be stimulated and agitated with concupiscence4 ,now1 the curse of ,god always rests on the transgression of the law4 ,we have no reason1 therefore1 to exempt even the most trivial emotions of concupiscence from the sentence of death4 8,in determining the nature of different sins10 says ,augustine1 8let us not use deceitful balances1 to weigh what we please and how we please1 according to our own humour1 saying1 ,this is heavy1--,this is light2 but let us borrow the ,divine balance from the ,holy ,scriptures1 as from the treasury of the ,lord1 and therein weigh what is heavy2 or rather let us weigh nothing ourselves1 but acknowledge the weights already determined by the ,lord40 ,and what says the ,scripture8 ,the assertion of ,paul1 that 8the wages of sin is death107#iaf7 sufficiently demonstrates this groundless distinction to have been unknown to him4 ,as we have already too strong a propensity to hypocrisy1 this opiate ought by no means to have been added1 to lull our consciences into greater insensibility4 ,,lix4 ,i wish these persons would consider the meaning of this declaration of ,christ3 8,whosoever shall break one of these least commandments1 and shall teach men so1 he shall be called the least in the kingdom of heaven407#iag7 ,are not they of this number1 who thus presume to extenuate the transgression of the law1 as though it were not worthy of death8 ,but they ought to consider1 not merely what is commanded1 but who it is that gives the commands2 because the smallest transgression of the law1 which he has given1 is a derogation from his authority4 ,is the violation of the ,divine majesty in any case a trivial thing in their estimation8 ,lastly1 if ,god has declared his will in the law1 whatever is contrary to the law displeases him4 ,will they pretend that the wrath of ,god is so debilitated and disarmed1 that the punishment of death cannot immediately follow8 ,he has unequivocally declared1 if they could induce themselves to listen to his voice1 rather than obscure the plain truth with their frivolous subtleties1 8,the soul that sinneth1 it shall die207#iah7 and1 which ,i have before cited1 8,the wages of sin is death407#iai7 ,they acknowledge it to be sin1 because it is impossible to deny it2 yet they contend that it is not mortal sin4 ,but1 as they have hitherto too much resigned themselves to infatuation1 they should at length learn to return to the exercise of their reason4 ,if they persevere in their dreams1 we will take our leave of them4 ,let the children of ,god know that all sin is mortal2 because it is a rebellion against the will of ,god1 which necessarily provokes his wrath2 because it is a transgression of the law1 against which the ,divine judgment is universally denounced2 and that the offences of the saints are venial1 not of their own nature1 but because they obtain pardon through the mercy of ,god4 ,chapter ,,ix4 ,christ1 ,though ,known ,to ,the ,jews ,under ,the ,law1 ,yet ,clearly ,revealed ,only ,in ,the ,gospel4 ,as it was not without reason1 or without effect1 that ,god was pleased1 in ancient times1 to manifest himself as a ,father by means of expiations and sacrifices1 and that he consecrated to himself a chosen people1 there is no doubt that he was known1 even then1 in the same image in which he now appears to us with meridian splendour4 ,therefore ,malachi1 after having enjoined the ,jews to attend to the law of ,moses1 and to persevere in the observance of it1 7because after his death there was to be an interruption of the prophetical office17 immediately announces1 that 8the ,sun of righteousness shall arise407#ibj7 ,in this language he suggests1 that the law tended to excite in the pious an expectation of the ,messiah that was to come1 and that at his advent there was reason to hope for a much greater degree of light4 ,for this reason ,peter says that 8the ,prophets have inquired and searched diligently concerning the salvation10 which is now manifested in the gospel2 and that 8it was revealed to them1 that not unto themselves1 but unto us1 they did minister the things which are now reported unto you by them that have preached the gospel unto you407#iba7 ,not that their instructions were useless to the ancient people1 or unprofitable to themselves1 but because they did not enjoy the treasure1 which ,god through their hands has transmitted to us4 ,for in the present day1 the grace1 which was the subject of their testimony1 is familiarly exhibited before our eyes2 and whereas they had but a small taste1 we have offered to us a more copious fruition of it4 ,therefore ,christ1 who asserts that 8,moses wrote of him107#ibb7 nevertheless extols that measure of grace in which we excel the ,jews4 ,addressing his disciples1 he says1 8,blessed are your eyes1 for they see2 and your ears1 for they hear407#ibc7 8,for ,i tell you1 that many prophets and kings have desired to see those things which ye see1 and have not seen them2 and to hear those things which ye hear1 and have not heard them407#ibd7 ,this is no small recommendation of the evangelical revelation1 that ,god has preferred us to those holy fathers who were eminent for singular piety4 ,to this declaration that other passage is not at all repugnant1 where ,christ says1 8,abraham saw my day1 and was glad407#ibe7 ,for though his prospect of a thing so very remote was attended with much obscurity1 yet there was nothing wanting to the certainty of a well founded hope2 and hence that joy which accompanied the holy patriarch even to his death4 ,neither does this assertion of ,john the ,baptist1 8,no man hath seen ,god at any time2 the only begotten ,son1 which is in the bosom of the ,father1 he hath declared him107#ibf7 exclude the pious1 who had died before his time1 from a participation of the understanding and light which shine in the person of ,christ2 but1 comparing their condition with ours1 it teaches us that we have a clear manifestation of those mysteries1 of which they had only an obscure prospect through the medium of shadows2 as the author of the ,epistle to the ,hebrews more copiously and excellently shows1 that 8,god1 who at sundry times1 and in divers manners1 spake in time past unto the fathers by the prophets1 hath in these last days spoken unto us by his ,son407#ibg7 ,therefore1 though the only begotten ,son1 who is now to us 8the brightness of the glory1 and the express image of the person107#ibh7 of ,god the ,father1 was formerly known to the ,jews1 as we have elsewhere shown by a quotation from ,paul1 that he was the leader of their ancient deliverance from ,egypt2 yet this also is a truth1 which is asserted by the same ,paul in another place1 that 8,god1 who commanded the light to shine out of darkness1 hath shined in our hearts1 to give the light of the knowledge of the glory of ,god in the face of ,jesus ,christ407#ibi7 ,for when he appeared in this his image1 he made himself visible1 as it were1 in comparison with the obscure and shadowy representation of him which had been given before4 ,this renders the ingratitude and obstinacy of those1 who shut their eyes amid this meridian blaze1 so much the more vile and detestable4 ,and therefore ,paul says that ,satan1 8the god of this world1 hath blinded their minds1 lest the light of the glorious gospel of ,christ should shine unto them407#icj7 ,,ii4 ,now1 ,i understand the gospel to be a clear manifestation of the mystery of ,christ4 ,i grant indeed1 since ,paul styles the gospel the doctrine of faith17#ica7 that whatever promises we find in the law concerning the gracious remission of sins1 by which ,god reconciles men to himself1 are accounted parts of it4 ,for he opposes faith to those terrors which torment and harass the conscience1 if salvation is to be sought by works4 ,whence it follows1 that taking the word gospel in a large sense1 it comprehends all those testimonies1 which ,god formerly gave to the fathers1 of his mercy and paternal favour2 but it is more eminently applicable to the promulgation of the grace exhibited in ,christ4 ,this acceptation is not only sanctioned by common use1 but supported by the authority of ,christ and the ,apostles4 ,whence it is properly said of him1 that he 8preached the gospel of the kingdom407#icb7 ,and ,mark introduces himself with this preface3 8,the beginning of the gospel of ,jesus ,christ40 ,but it is needless to collect more passages to prove a thing sufficiently known4 ,christ1 then1 by his advent1 8hath brought life and immortality to light through the gospel407#icc7 ,by these expressions ,paul means1 not that the fathers were immerged in the shades of death1 till the ,son of ,god became incarnate2 but1 claiming for the gospel this honourable prerogative1 he teaches that it is a new and unusual kind of legation1 in which ,god has performed those things that he had promised1 that the truth of the promises might appear in the person of his ,son4 ,for though the faithful have always experienced the truth of the assertion of ,paul1 that 8all the promises of ,god in him are ,yea1 and in him ,amen107#icd7 because they have been sealed in their hearts1 yet1 since he has completed in his body all the parts of our salvation1 the lively exhibition of those things has justly obtained new and singular praise4 ,hence this declaration of ,christ3 8,hereafter ye shall see heaven open1 and the angels of ,god ascending and descending upon the ,son of man407#ice7 ,for though he seems to allude to the ladder which the patriarch ,jacob saw in a vision1 yet he displays the superior excellence of his advent by this character--that he has opened the gate of heaven to give us free admittance into it4 ,,iii4 ,nevertheless1 we must beware of the diabolical imagination of ,servetus1 who1 while he designs to extol the magnitude of the grace of ,christ1 or at least professes such a design1 totally abolishes all the promises1 as though they were terminated together with the law4 ,he pretends1 that by faith in the gospel we receive the completion of all the promises2 as though there were no distinction between us and ,christ4 ,i have just observed1 that ,christ left nothing incomplete of all that was essential to our salvation2 but it is not a fair inference1 that we already enjoy the benefits procured by him2 for this would contradict the declaration of ,paul1 that 8hope is laid up for us407#icf7 ,i grant1 indeed1 that when we believe in ,christ1 we at the same time pass from death to life2 but we should also remember the observation of ,john1 that though 8we are now the sons of ,god1 it doth not yet appear what we shall be2 but we know that1 when he shall appear1 we shall be like him2 for we shall see him as he is407#icg7 ,though ,christ1 therefore1 offers us in the gospel a present plenitude of spiritual blessings1 yet the fruition of them is concealed under the custody of hope1 till we are divested of our corruptible body1 and transfigured into the glory of him who has gone before us4 ,in the mean time1 the ,holy ,spirit commands us to rely on the promises2 and his authority we ought to consider sufficient to silence all the clamours of ,servetus4 ,for according to the testimony of ,paul1 8godliness hath promise of the life that now is1 and of that which is to come207#ich7 and therefore he boasts of being an ,apostle of ,christ2 8according to the promise of life which is in ,christ ,jesus407#ici7 ,in another place he apprizes us that we have the same promises which were given to the saints in former times47#idj7 ,finally1 he represents it as the summit of felicity1 that we are sealed with the ,holy ,spirit of promise47#ida7 ,nor1 indeed1 have we otherwise any enjoyment of ,christ1 any further than as we embrace him invested with his promises4 ,hence it is1 that he dwells in our hearts1 and yet we live like pilgrims at a distance from him2 because 8we walk by faith1 and not by sight40 ,nor is there any contrariety in these two positions1 that we possess in ,christ all that belongs to the perfection of the life of heaven1 and yet that faith is a vision of invisible blessings4 ,only there is a difference to be observed in the nature or quality of the promises2 because the gospel affords a clear discovery of that which the law has represented in shadows and types4 ,,iv4 ,this likewise evinces the error of those who never make any other comparison between the ,law and the ,gospel1 than between the merit of works and the gratuitous imputation of righteousness4 ,this antithesis1 ,i grant1 is by no means to be rejected2 because ,paul by the word law frequently intends the rule of a righteous life1 in which ,god requires of us what we owe to him1 affording us no hope of life1 unless we fulfil every part of it1 and1 on the contrary1 annexing a curse if we are guilty of the smallest transgression4 ,this is the sense in which he uses it in those passages1 where he argues that we are accepted by ,god through grace1 and are accounted righteous through his pardon of our sins1 because the observance of the law1 to which the reward is promised1 is not to be found in any man4 ,paul1 therefore1 justly represents the righteousness of the law and that of the gospel as opposed to each other4 ,but the gospel has not succeeded the whole law1 so as to introduce a different way of salvation2 but rather to confirm and ratify the promises of the law1 and to connect the body with the shadows4 ,for when ,christ says that 8the law and the prophets were until ,john10 he does not abandon the fathers to the curse which the slaves of the law cannot escape2 he rather implies that they were only initiated in the rudiments of religion1 so that they remained far below the sublimity of the evangelical doctrine4 ,wherefore1 when ,paul calls the gospel 8the power of ,god unto salvation to every one that believeth10 he afterwards adds that it is 8witnessed by the law and the prophets407#idb7 ,but at the end of the same ,epistle1 although he asserts that the preaching of ,jesus ,christ is 8the revelation of the mystery which was kept secret since the world began10 he qualifies this sentiment with the following explication--that it 8is now made manifest1 and by the ,scriptures of the prophets made known to all nations407#idc7 ,hence we conclude1 that when mention is made of the whole law1 the gospel differs from it only with respect to a clear manifestation2 but on account of the inestimable plenitude of grace1 which has been displayed to us in ,christ1 the celestial kingdom of ,god is justly said to have been erected in the earth at his advent4 ,v4 ,now1 ,john was placed between the ,law and the ,gospel1 holding an intermediate office connected with both4 ,for though1 in calling ,christ 8the ,lamb of ,god0 and 8the victim for the expiation of sins107#idd7 he preached the substance of the gospel2 yet1 because he did not clearly express that incomparable power and glory which afterwards appeared in his resurrection1 ,christ affirms that he is not equal to the ,apostles4 ,this is his meaning in the following words3 8,among them that are born of women1 there hath not risen a greater than ,john the ,baptist3 notwithstanding1 he that is least in the kingdom of heaven is greater than he407#ide7 ,for he is not there commending the persons of men1 but after having preferred ,john to all the prophets1 he allots the highest degree of honour to the preaching of the gospel1 which we have elsewhere seen is signified by 8the kingdom of heaven40 ,when ,john himself said that he was only a 8voice107#idf7 as though he were inferior to the prophets1 this declaration proceeded not from a pretended humility2 he meant to signify that he was not intrusted with a proper embassy1 but acted merely in the capacity of a herald1 according to the prediction of ,malachi3 8,behold1 ,i will send you ,elijah the prophet before the coming of the great and dreadful day of the ,lord407#idg7 ,nor indeed1 through the whole course of his ministry1 did he aim at any thing but procuring disciples for ,christ1 which he also proves from ,isaiah to have been the commission given him by ,god4 ,in this sense he was called by ,christ 8a burning and a shining light107#idh7 because the full day had not yet arrived4 ,yet this is no reason why he should not be numbered among the preachers of the gospel1 as he used the same baptism which was afterwards delivered to the apostles4 ,but it was not till after ,christ was received into the celestial glory1 that the more free and rapid progress of the apostles completed what ,john had begun4 ,chapter ,x4 ,the ,similarity ,of ,the ,old ,and ,new ,testaments4 ,from the preceding observations it may now be evident1 that all those persons1 from the beginning of the world1 whom ,god has adopted into the society of his people1 have been federally connected with him by the same law and the same doctrine which are in force among us3 but because it is of no small importance that this point be established1 ,i shall show1 by way of appendix1 since the fathers were partakers with us of the same inheritance1 and hoped for the same salvation through the grace of our common ,mediator1 how far their condition in this connection was different from ours4 ,for though the testimonies we have collected from the law and the prophets in proof of this1 render it sufficiently evident that the people of ,god have never had any other rule of religion and piety1 yet because some writers have raised many disputes concerning the difference of the ,old and ,new ,testaments1 which may occasion doubts in the mind of an undiscerning reader1 we shall assign a particular chapter for the better and more accurate discussion of this subject4 ,moreover1 what would otherwise have been very useful1 has now been rendered necessary for us by ,servetus and some madmen of the sect of the ,anabaptists1 who entertain no other ideas of the ,israelitish nation1 than of a herd of swine1 whom they pretend to have been pampered by the ,lord in this world1 without the least hope of a future immortality in heaven4 ,to defend the pious mind1 therefore1 from this pestilent error1 and at the same time to remove all difficulties which may arise from the mention of a diversity between the ,old and ,new ,testaments1 let us1 as we proceed1 examine what similarity there is between them1 and what difference2 what covenant the ,lord made with the ,israelites1 in ancient times1 before the advent of ,christ1 and what he has entered into with us since his manifestation in the flesh4 ,,ii4 ,and1 indeed1 both these topics may be despatched in one word4 ,the covenant of all the fathers is so far from differing substantially from ours1 that it is the very same2 it only varies in the administration4 ,but as such extreme brevity would not convey to any man a clear understanding of the subject1 it is necessary1 if we would do any good1 to proceed to a more diffuse explication of it4 ,but in showing their similarity1 or rather unity1 it will be needless to recapitulate all the particulars which have already been mentioned1 and unseasonable to introduce those things which remain to be discussed in some other place4 ,we must here insist chiefly on three principal points4 ,we have to maintain1 ,first1 that carnal opulence and felicity were not proposed to the ,jews as the mark towards which they should ultimately aspire1 but that they were adopted to the hope of immortality1 and that the truth of this adoption was certified to them by oracles1 by the law1 and by the prophets4 ,secondly1 that the covenant1 by which they were united to the ,lord1 was founded1 not on any merits of theirs1 but on the mere mercy of ,god who called them4 ,thirdly1 that they both possessed and knew ,christ as the ,mediator1 by whom they were united to ,god1 and became partakers of his promises4 ,the second of these points1 as perhaps it is not yet sufficiently known1 shall be demonstrated at large in its proper place4 ,for we shall prove by numerous and explicit testimonies of the prophets1 that whatever blessing the ,lord ever gave or promised to his people1 proceeded from his indulgent goodness4 ,the third point has been clearly demonstrated in several places4 ,and we have not wholly neglected the first4 ,,iii4 ,in discussing the first point1 therefore1 because it principally belongs to the present argument1 and is the grand subject of their controversy against us1 we will use the more diligent application2 yet in such a manner1 that if any thing be wanting to the explication of the others1 it may be supplied as we proceed1 or added afterwards in a suitable place4 ,indeed1 the apostle removes every doubt respecting all these points1 when he says1 that ,god the ,father 8promised afore by his prophets in the holy ,scriptures1 the gospel concerning his ,son107#idi7 which he promulgated in the appointed time3 and again1 that the righteousness of faith1 which is revealed in the gospel1 is 8witnessed by the law and the prophets407#iej7 ,for the gospel does not detain men in the joy of the present life1 but elevates them to the hope of immortality2 does not fasten them to terrestrial delights1 but announcing to them a hope reserved in heaven1 does as it were transport them thither4 ,for this is the description which he gives in another place3 8,in whom also after that ye believed1 ye were sealed with that ,holy ,spirit of promise1 which is the earnest of our inheritance until the redemption of the purchased possession407#iea7 ,again3 8,we heard of your faith in ,christ ,jesus1 and of the love which ye have to all the saints1 for the hope which is laid up for you in heaven1 whereof ye heard before in the word of the truth of the gospel407#ieb7 ,again3 8,he called you by our gospel1 to the obtaining of the glory of our ,lord ,jesus ,christ407#iec7 ,whence it is called 8the word of salvation10 and 8the power of ,god to the salvation of believers10 and 8the kingdom of heaven40 ,now1 if the doctrine of the gospel be spiritual1 and open a way to the possession of an immortal life1 let us not suppose that they1 to whom it was promised and announced1 were totally negligent and careless of their souls1 and stupefied in the pursuit of corporeal pleasures4 ,nor let any one here cavil1 that the promises which are recorded in the law and the prophets1 respecting the gospel1 were not designed for the ,jews4 ,for just after having spoken of the gospel being promised in the law1 he adds1 8that what things soever the law saith1 it saith to them who are under the law407#ied7 ,this was in another argument1 ,i grant2 but when he said that whatever the law inculcates truly belonged to the ,jews1 he was not so forgetful as not to remember what he had affirmed1 a few verses before1 concerning the gospel promised in the law4 ,by declaring that the ,old ,testament contained evangelical promises1 therefore1 the apostle most clearly demonstrates that it principally related to a future life4 ,,iv4 ,for the same reason it follows1 that it was founded on the free mercy of ,god1 and confirmed by the mediation of ,christ4 ,for even the preaching of the gospel only announces1 that sinners are justified by the paternal goodness of ,god1 independently of any merit of their own2 and the whole substance of it terminates in ,christ4 ,who1 then1 dares to represent the ,jews as destitute of ,christ1--them with whom we are informed the evangelical covenant was made1 of which ,christ is the sole foundation8 ,who dares to represent them as strangers to the benefit of a free salvation1 to whom we are informed the doctrine of the righteousness of faith was communicated8 ,but not to be prolix in disputing on a clear point1 we have a remarkable expression of the ,lord3 8,abraham rejoiced to see my day2 and he saw it1 and was glad407#iee7 ,and what ,christ there declares concerning ,abraham1 the apostle shows to have been universal among the faithful1 when he says that ,christ remains 8the same yesterday1 and today1 and for ever407#ief7 ,for he there speaks1 not only of the eternal ,divinity of ,christ1 but of his power1 which has been perpetually manifested to the faithful4 ,wherefore both the blessed ,virgin and ,zachariah declare1 in their songs1 that the salvation revealed in ,christ is a performance of the promises which the ,lord had made to ,abraham and the patriarchs47#ieg7 ,if the ,lord1 in the manifestation of ,christ1 faithfully performed his ancient oath1 it cannot be denied that the end of the ,old ,testament was always in ,christ and eternal life4 ,v4 ,moreover the apostle makes the ,israelites equal to us1 not only in the grace of the covenant1 but also in the signification of the sacraments4 ,for when he means to adduce examples of the punishments with which the ,scripture states them to have been formerly chastised1 in order to deter the ,corinthians from running into similar crimes1 he begins by premising1 that we have no reason to arrogate any preminence to ourselves1 which can deliver us from the ,divine vengeance inflicted on them2 since the ,lord not only favoured them with the same benefits1 but illustrated his grace among them by the same symbols27#ieh7 as though he had said1 ,if ye confide in being beyond the reach of danger1 because both baptism by which you have been sealed1 and the supper which you daily receive1 have excellent promises1 while at the same time you despise the ,divine goodness1 and live licentious lives1--know ye1 that the ,jews also were not destitute of such symbols1 though the ,lord inflicted on them his severest judgments4 ,they were baptized in their passage through the sea1 and in the cloud by which they were protected from the fervour of the sun4 ,our opponents maintain that passage to have been a carnal baptism1 corresponding in some degree to our spiritual one4 ,but if that were admitted1 the apostle's argument would not proceed2 for his design here is to prevent ,christians from supposing that they excel the ,jews in the privilege of baptism4 ,nor is what immediately follows1 that they 8did all eat the same spiritual meat1 and did all drink the same spiritual drink10 which he interprets of ,christ1 liable to this cavil4 ,,vi4 ,to invalidate this declaration of ,paul1 they object the assertion of ,christ1 8,your fathers did eat manna in the wilderness1 and are dead4 ,if any man eat of this bread1 7that is1 my flesh17 he shall live for ever407#iei7 ,but the two passages are reconciled without any difficulty4 ,the ,lord1 because he was addressing auditors who only sought to be satisfied with corporeal sustenance1 but were unconcerned about food for the soul1 accommodates his discourse in some measure to their capacity1 and institutes a comparison between manna and his own body1 particularly to strike their senses4 ,they demand that in order to acquire authority to himself1 he should prove his power by some miracle1 such as ,moses performed in the desert1 when he obtained manna from heaven4 ,in the manna1 however1 they had no idea of any thing but a remedy for corporeal hunger1 with which the people were then afflicted4 ,they did not penetrate to that sublimer mystery of which ,paul treats4 ,christ1 therefore1 to demonstrate the superiority of the blessing they ought to expect from him1 to that which they said their fathers had received from ,moses1 makes this comparison3 ,if it be in your opinion a great and memorable miracle1 that the ,lord1 to prevent his people from perishing in the wilderness1 supplied them1 by means of ,moses1 with heavenly food1 which served them as a temporary sustenance1--hence conclude how much more excellent that food must be1 which communicates immortality4 ,we see1 then1 why the ,lord omitted the principal thing designed by the manna1 and only remarked the lowest advantage that resulted from it4 ,it was because the ,jews1 as if with an intention of reproaching him1 contrasted him with ,moses1 who had supplied the necessities of the people with manna4 ,he replies1 that he is the dispenser of a far superior favour1 in comparison with which the corporeal sustenance of the people1 the sole object of their great admiration1 deserves to be considered as nothing4 ,knowing that the ,lord1 when he rained manna from heaven1 not only poured it down for the support of their bodies1 but likewise dispersed it as a spiritual mystery1 to typify that spiritual vivification which is experienced in ,christ1 ,paul does not neglect that view of the subject which is most deserving of consideration4 ,wherefore it is certainly and clearly proved1 that the same promises of an eternal and heavenly life1 with which the ,lord now favours us1 were not only communicated to the ,jews1 but even sealed and confirmed by sacraments truly spiritual4 ,this subject is argued at length by ,augustine against ,faustus the ,manichan4 ,,vii4 ,but if the reader would prefer a recital of testimonies from the law and the prophets1 to show him that the spiritual covenant was common also to the fathers1 as we have heard from ,christ and his apostles1--,i will attend to this wish1 and that with the greater readiness1 because our adversaries will thereby be more decisively confuted1 and will have no pretence for any future cavil4 ,i will begin with that demonstration1 which1 though ,i know the ,anabaptists will superciliously deem it futile and almost ridiculous1 yet will have considerable weight with persons of docility and good understanding4 ,and ,i take it for granted1 that there is such a vital efficacy in the ,divine word as to quicken the souls of all those whom ,god favours with a participation of it4 ,for the assertion of ,peter has ever been true1 that it is 8an incorruptible seed1 which abideth for ever207#ifj7 as he also concludes from the words of ,isaiah47#ifa7 ,now1 when ,god anciently united the ,jews with himself in this sacred bond1 there is no doubt that he separated them to the hope of eternal life4 ,for when ,i say1 that they embraced the word which was to connect them more closely with ,god1 ,i advert not to that general species of communication with him1 which is diffused through heaven and earth1 and all the creatures in the universe1 which although it animates all things according to their respective natures1 yet does not deliver from the necessity of corruption4 ,i refer to that particular species of communication1 by which the minds of the pious are enlightened into the knowledge of ,god1 and in some measure united to him4 ,since ,adam1 ,abel1 ,noah1 ,abraham1 and the other patriarchs1 were attached to ,god by such an illumination of his word1 ,i maintain1 there can be no doubt that they had an entrance into his immortal kingdom4 ,for it was a real participation of ,god1 which cannot be separated from the blessing of eternal life4 ,,viii4 ,if the subject still appear involved in any obscurity1 let us proceed to the very form of the covenant2 which will not only satisfy sober minds1 but will abundantly prove the ignorance of those who endeavour to oppose it4 ,for the ,lord has always made this covenant with his servants3 8,i will be your ,god1 and ye shall be my people407#ifb7 ,these expressions1 according to the common explanation of the prophets1 comprehend life1 and salvation1 and consummate felicity4 ,for it is not without reason that ,david frequently pronounces1 how 8blessed is the nation whose ,god is the ,lord2 and the people whom he hath chosen for his own inheritance207#ifc7 and that not on account of any earthly felicity1 but because he delivers from death1 perpetually preserves1 and attends with everlasting mercy1 those whom he has taken for his people4 ,as it is expressed in the other prophets1 8,art thou not from everlasting1 ,o ,lord my ,god1 mine ,holy ,one8 we shall not die407#ifd7 8,the ,lord is our ,lawgiver1 the ,lord is our ,king2 he will save us407#ife7 8,happy art thou1 ,o ,israel3 who is like unto thee1 ,o people saved by the ,lord807#iff7 ,but not to labour much on a point which does not require it1 we are frequently reminded1 in reading the prophets1 that we shall have a plenitude of all blessings1 and even a certainty of salvation1 provided the ,lord be our ,god4 ,and that on good ground2 for if his face1 as soon as it has begun to shine1 be a present pledge of salvation1 will ,god manifest himself to any man without opening the treasures of salvation to him8 ,for ,god is our ,god1 on the express condition of his 8walking in the midst of us10 as he declared by ,moses47#ifg7 ,but this presence of his cannot be obtained without the possession of life4 ,and though nothing further had been expressed1 they had a promise of spiritual life sufficiently clear in these words3 8,i am the ,lord your ,god407#ifh7 ,for he announced that he would be a ,god1 not only to their bodies1 but chiefly to their souls2 for the soul1 unless united to ,god by righteousness1 remains alienated from him at death4 ,but let that union take place1 and it will be attended with eternal salvation4 ,,ix4 ,moreover1 he not only declared himself to be their ,god1 but promised to continue so for ever2 in order that their hope1 not contented with present blessings1 might be extended to eternity4 ,and that the use of the future tense conveyed this idea to them1 appears from many expressions1 where the faithful console themselves not only amidst present evils1 but for futurity1 that ,god will never desert them4 ,but in regard to the second part of the promise1 he still more plainly encouraged them concerning the extension of the ,divine blessing to them beyond the limits of the present life3 8,i will be a ,god to thy seed after thee407#ifi7 ,for if he intended to declare his benevolence to them after they were dead1 by blessing their posterity1 much more would he not fail of manifesting his favour towards themselves4 ,for ,god is not like men1 who transfer their love to the children of their friends1 because death takes away their opportunity of performing kind offices to those who were objects of their regard4 ,but ,god1 whose beneficence is not interrupted by death1 deprives not the dead of the blessings of his mercy1 which for their sakes he diffuses through a thousand generations4 ,the design of the ,lord1 therefore1 was to show them1 by a clear proof1 the magnitude and abundance of his goodness which they should experience after death1 when he described its exuberance as reaching to all their posterity47#igj7 ,now1 the ,lord sealed the truth1 and1 as it were1 exhibited the completion of this promise1 when he called himself the ,god of ,abraham1 ,isaac1 and ,jacob1 long after they were dead47#iga7 ,for what is implied in it8 ,would it not have been a ridiculous appellation1 if they had perished8 ,it would have been just as if he had said1 ,i am the ,god of those who have no existence4 ,wherefore1 the evangelists relate1 that with this single argument the ,sadducees were so embarrassed by ,christ17#igb7 as to be unable to deny that ,moses had given a testimony in favour of the resurrection of the dead2 for they had learned from ,moses himself1 that 8all his saints are in his hand407#igc7 ,whence it was easy to infer1 that death had not annihilated those whom he1 who is the arbiter of life and death1 had received into his guardianship and protection4 ,x4 ,now1 to come to the principal point on which this controversy turns1 let us examine1 whether the faithful themselves were not so instructed by the ,lord1 as to be sensible that they had a better life in another world1 and to meditate on that to the neglect of the present4 ,in the first place1 the course of life which was divinely enjoined them was a perpetual exercise1 by which they were reminded that they were the most miserable of all mankind1 if they had no happiness but in the present life4 ,adam1 rendered most unhappy by the mere remembrance of his lost felicity1 finds great difficulty in supplying his wants by anxious toils47#igd7 ,nor does the ,divine malediction confine itself to his manual labours2 he experiences the bitterest sorrow from that which was his only remaining consolation4 ,of his two sons1 he is deprived of one by the parricidal hands of his brother2 the survivor is deservedly the object of his detestation and abhorrence47#ige7 ,abel1 cruelly assassinated in the flower of his age1 exhibits an example of human calamity4 ,noah1 while the whole world securely abandons itself to sensual delights1 consumes a valuable part of his life with excessive fatigue in building the ark47#igf7 ,his escape from death was attended with greater distress than if he had died a hundred times4 ,for besides that the ark was1 as it were1 a sepulchre to him for ten months17#igg7 nothing could be more disagreeable than to be detained for so long a period almost immersed in the ordure of animals4 ,after having escaped from such great difficulties1 he meets with a fresh occasion of grief4 ,he sees himself ridiculed by his own son1 and is constrained to pronounce a curse with his own mouth upon him1 whom by the great goodness of ,god he had received safe from the deluge47#igh7 ,,xi4 ,abraham is one who ought to be deemed equal to a host1 if we consider his faith1 which is proposed to us as the best standard of believing1 so that we must be numbered in his family1 in order to be the children of ,god4 ,now1 what would be more absurd1 than that ,abraham should be the father of all the faithful1 and not possess even the lowest place among them8 ,but he cannot be excluded from the number1 nor even from the most honourable station1 without the destruction of the whole ,church4 ,now1 with respect to the circumstances of his life2--when he is first called1 he is torn by the ,divine command from his country1 his parents1 and his friends1 the enjoyment of whom is supposed to give life its principal relish2 as though ,god positively intended to deprive him of all the pleasures of life47#igi7 ,as soon as he has entered the land in which he is commanded to reside1 he is driven from it by a famine4 ,he removes1 in search of relief1 to a place where1 for the preservation of his own safety1 he finds it necessary to disown his wife1 which would probably be more afflictive to him than many deaths47#ihj7 ,after having returned to the country of his residence1 he is again expelled from it by famine4 ,what kind of felicity is it to dwell in such a country1 where he must so frequently experience hunger1 and even perish for want of sustenance1 unless he leaves it8 ,in the country of ,abimelech1 he is again driven to the same necessity of purchasing his own personal safety with the loss of his wife47#iha7 ,while he wanders hither and thither for many years in an unsettled state1 he is compelled1 by the continual quarrels of his servants1 to send away his nephew1 whom he regarded as a son47#ihb7 ,there is no doubt that he bore this separation just as he would the amputation of one of his limbs4 ,soon after he is informed that enemies have carried him away captive47#ihc7 ,whithersoever he directs his course1 he finds himself surrounded by savage barbarians1 who will not even permit him to drink the water of wells which with immense labour he has himself digged4 ,for he could not have bought the use of them from the king of ,gerar1 if it had not been previously prohibited47#ihd7 ,when he arrives to old age1 beyond the time of having children1 he experiences the most disagreeable and painful circumstance with which that age is attended47#ihe7 ,he sees himself destitute of posterity1 till1 beyond all expectation1 he begets ,ishmael2 whose birth he purchases at a dear rate1 while he is wearied with the reproaches of ,sarah1 just as if he encouraged the contumacy of his maidservant1 and so were himself the cause of the domestic disturbance47#ihf7 ,at length ,isaac is born2 but his birth is attended with this condition1 that ,ishmael the firstborn must be banished from the family1 and abandoned like an enemy47#ihg7 ,when ,isaac is left alone to solace the good man in his declining years1 he is soon after commanded to sacrifice him47#ihh7 ,what can the human mind imagine more calamitous1 than for a father to become the executioner of his own son8 ,if he had been taken away by sickness1 every one would have thought the aged parent unhappy in the extreme1 as having had a son given him in mockery1 at the loss of whom1 his former grief on account of his being destitute of children would certainly be redoubled4 ,if he had been massacred by some stranger1 the calamity would have been greatly increased by the horrible nature of his end2 but to be slain by his father's own hand exceeds all the other instances of distress4 ,in short1 through the whole course of his life1 ,abraham was so driven about and afflicted1 that if any one wished to give an example of a life full of calamity1 he could not find one more suitable4 ,nor let it be objected1 that he was not entirely miserable1 because he had at length a prosperous deliverance from such numerous and extreme dangers4 ,for we cannot pronounce his to be a happy life1 who for a long period struggles through an infinity of difficulties2 but his1 who is exempted from afflictions1 and favoured with the peaceful enjoyment of present blessings4 ,,xii4 ,isaac1 though afflicted with fewer calamities1 yet scarcely ever enjoys the smallest taste of pleasure4 ,he also experiences those vexations which permit not a man to be happy in the world4 ,famine drives him from the land of ,canaan2 his wife is torn from his bosom2 his neighbours frequently harass him1 and take every method of distressing him1 so that he also is constrained to contend with them about water47#ihi7 ,in his own family he suffers much uneasiness from ,esau's wives27#iij7 he is distressed by the discord of his sons1 and unable to remedy that great evil1 but by the exile of him to whom he had given the blessing47#iia7 ,with respect to ,jacob1 he is an eminent example of nothing but extreme infelicity4 ,he passes his childhood at home1 amidst the menaces and terrors of his elder brother1 to which he is at length constrained to give way47#iib7 ,a fugitive from his parents and his native soil1 in addition to the bitterness of exile1 he is treated with unkindness by his uncle ,laban4 ,it is not sufficient for him to endure a most hard and severe servitude of seven years1 but he is fraudulently deceived in a wife47#iic7 ,for the sake of another wife he must enter on a new servitude17#iid7 in which1 as he himself complains1 he is scorched all the day by the fervid rays of the sun1 and through the wakeful night benumbed by the icy cold47#iie7 ,during twenty years1 which he spends in such extreme hardships1 he is daily afflicted with fresh injuries from his fatherinlaw4 ,nor does he enjoy tranquillity in his own family1 which he sees distracted and almost torn asunder by the animosities1 contentions1 and rivalship of his wives47#iif7 ,when he is commanded to return to his own country1 he is obliged to depart in a manner resembling an ignominious flight4 ,nor even then can he escape the iniquity of his fatherinlaw1 but is harassed with his reproaches and insults in the midst of his journey47#iig7 ,immediately after1 he falls into a much greater difficulty4 ,for as he advances towards his brother1 he has death before his eyes in as many forms as a cruel and inveterate enemy can possibly contrive4 ,he is exceedingly tormented and distracted with dreadful terrors1 while he is expecting the approach of his brother2 when he sees him1 he falls at his feet like a person half dead1 till he finds him more reconciled than he could have ventured to hope47#iih7 ,moreover1 on his first entrance into the land1 he is deprived of ,rachel1 his dearly beloved wife47#iii7 ,afterwards he hears that the son whom he had by her1 and whom1 therefore1 he loved above the rest1 is torn asunder by wild beasts4 ,the severity of his grief on account of his death is expressed by himself1 when1 after many days of mourning1 he obstinately refuses all consolation1 saying1 8,i will go down into the grave unto my son mourning407#ajjj7 ,in the mean time1 the rape and violation of his daughter1 and the rashness of his sons in revenging it1 which not only made him an object of abhorrence to all the inhabitants of the country1 but put him in immediate danger of being massacred2 what abundant sources were these of anxiety1 grief1 and vexation67#ajja7 ,then follows the horrible crime of ,reuben1 his firstborn1 than which no greater affliction could befall him4 ,for if the pollution of a man's wife be numbered among the greatest miseries1 what shall we say of it1 when the crime is perpetrated by his own son87#ajjb7 ,not long after1 his family is contaminated with incest27#ajjc7 so that such a number of disgraceful occurrences may be expected to break a heart otherwise very firm and unbroken by calamities4 ,towards the end of life1 when he is seeking sustenance for himself and family in a season of famine1 his ears are wounded by the report of a new calamity1 which informs him that one of his sons is detained in prison2 and in order to recover him he is obliged to intrust his darling ,benjamin to the care of the rest47#ajjd7 ,who can suppose that in such an accumulation of distresses he had a single moment of respite8 ,he himself1 who is best able to give a testimony respecting himself1 declares to ,pharaoh1 that his days on the earth have been few and evil47#ajje7 ,by affirming that he has lived in continual miseries1 he denies that he has enjoyed that prosperity which the ,lord had promised him4 ,therefore either ,jacob formed an improper and ungrateful estimate of the favour of ,god1 or he spake the truth in asserting that he had been miserable on the earth4 ,if his affirmation was true1 it follows that his hope was not fixed on terrestrial things4 ,,xiii4 ,if these holy fathers expected1 as undoubtedly they did expect1 a life of happiness from the hand of ,god1 they both knew and contemplated a different kind of blessedness from that of this terrestrial life4 ,this the apostle very beautifully shows1 when he says1 8,by faith ,abraham sojourned in the land of promise1 as in a strange country1 dwelling in tabernacles with ,isaac and ,jacob1 the heirs with him of the same promise2 for he looked for a city which hath foundations1 whose builder and maker is ,god4 ,these all died in faith1 not having received the promises1 but having seen them afar off1 and were persuaded of them1 and embraced them and confessed that they were strangers and pilgrims on the earth4 ,for they that say such things declare plainly that they seek a country4 ,and truly if they had been mindful of that country from whence they came out1 they might have had opportunity to have returned4 ,but now they desire a better country1 that is1 a heavenly2 wherefore ,god is not ashamed to be called their ,god2 for he hath prepared for them a city407#ajjf7 ,for they would have been stupid beyond all comparison1 so steadily to follow promises1 of which there appeared no hope on earth1 unless they had expected the completion of them in another world4 ,but the apostle1 with great force1 principally insists on this--that they called the present life a pilgrimage1 as is also stated by ,moses47#ajjg7 ,for if they were strangers and sojourners in the land of ,canaan1 what became of the ,divine promise1 by which they had been appointed heirs of it8 ,this manifestly implies1 therefore1 that the promise1 which the ,lord had given them concerning the possession of it1 related to something more remote4 ,wherefore they never acquired a foot of land in ,canaan1 except for a sepulchre2 by which they testified that they had no hope of enjoying the benefit of the promise till after death4 ,and this is the reason why ,jacob thought it so exceedingly desirable to be buried there1 that he made his son ,joseph promise it to him by oath27#ajjh7 and why ,joseph commanded that his bones should be removed thither1 even several ages after his death1 when they would have been long reduced to ashes47#ajji7 ,,xiv4 ,in short1 it evidently appears1 that in all the pursuits of life they kept in view the blessedness of the future state4 ,for why should ,jacob have so eagerly desired1 and exposed himself to such danger in endeavouring to obtain1 the primogeniture1 which would occasion his exile1 and almost his rejection from his family1 but from which he could derive no possible benefit1 unless he had his views fixed on a nobler blessing8 ,and that such was his view he declared in these words1 which he uttered with his expiring breath3 8,i have waited for thy salvation1 ,o ,lord407#ajaj7 ,what salvation could he expect1 when he felt himself about to expire1 unless he had seen in death the commencement of a new life8 ,but why do we argue concerning the saints and children of ,god1 when even one1 who in other respects endeavoured to oppose the truth1 was not entirely destitute of such a knowledge8 ,for what was the meaning of ,balaam1 when he said1 8,let me die the death of the righteous1 and let my last end be like his107#ajaa7 but the same which ,david afterwards expressed in the following words8 8,precious in the sight of the ,lord is the death of his saints407#ajab7 8,evil shall slay the wicked407#ajac7 ,if death were the ultimate bound of human existence1 no difference could be observed in it between the righteous and the impious2 the distinction between them consists in the different destinies which await them after death4 ,,xv4 ,we have not yet proceeded beyond ,moses2 whose only office1 our opponents allege1 was to persuade a carnal people to the worship of ,god by the fertility of the land1 and an abundance of all things3 and yet1 unless any one wilfully rejects the evidence presented to him1 we already discover a clear declaration of a spiritual covenant4 ,but if we come down to the prophets1 there we have the fullest revelation both of eternal life and of the kingdom of ,christ4 ,and first1 with what perspicuity and certainty does ,david direct all his writings to this end2 though1 as he was prior to the rest in point of time1 so1 according to the order of the ,divine dispensation1 he shadowed forth the heavenly mysteries more obscurely than they did6 ,what estimate he formed of his terrestrial habitation1 the following passage declares3 8,i am a stranger with thee1 and a sojourner1 as all my fathers were4 ,verily1 every man at his best estate is altogether vanity4 ,surely every man walketh in a vain show4 ,and now1 ,lord1 what wait ,i for8 my hope is in thee407#ajad7 ,he who1 after having confessed that there is nothing substantial or permanent on earth1 still retains the constancy of his hope in ,god1 certainly contemplates the felicity reserved for him in another world4 ,to this contemplation he frequently recalls the faithful1 whenever he wishes to afford them true consolation4 ,for in another place1 after having spoken of the brevity and the transitory nature of human life1 he adds1 8,but the mercy of the ,lord is from everlasting to everlasting upon them that fear him407#ajae7 ,similar to which is the following3 8,of old hast thou laid the foundations of the earth2 and the heavens are the work of thy hands4 ,they shall perish1 but thou shalt endure2 yea1 all of them shall wax old like a garment2 as a vesture shalt thou change them1 and they shall be changed2 but thou art the same1 and thy years shall have no end4 ,the children of thy servants shall continue1 and their seed shall be established before thee407#ajaf7 ,if1 notwithstanding the destruction of heaven and earth1 the pious cease not to be established before the ,lord1 it follows that their salvation is connected with his eternity4 ,but this hope cannot be at all supported1 unless it rest on the promise which we find in ,isaiah3 8,the heavens10 saith the ,lord1 8shall vanish away like smoke1 and the earth shall wax old like a garment1 and they that dwell therein shall die in like manner2 but my salvation shall be for ever1 and my righteousness shall not be abolished207#ajag7 where perpetuity is ascribed to righteousness and salvation1 considered not as resident in ,god1 but as experienced by men4 ,,xvi4 ,nor can what he frequently says concerning the prosperity of the faithful be understood in any other sense than as referring to the manifestation of the glory of heaven4 ,such are the following passages3 8,the ,lord preserveth the souls of his saints2 he delivereth them out of the hand of the wicked4 ,light is sown for the righteous1 and gladness for the upright in heart407#ajah7 ,again3 8,the righteousness of the righteous endureth for ever2 his horn shall be exalted with honour4 ,the desire of the wicked shall perish407#ajai7 ,again3 8,surely the righteous shall give thanks unto thy name2 the upright shall dwell in thy presence407#ajbj7 ,again3 8,the righteous shall be had in everlasting remembrance407#ajba7 ,again3 8,the ,lord redeemeth the soul of his servants407#ajbb7 ,for the ,lord frequently leaves his servants to the rage of the impious1 not only to be harassed1 but to be torn asunder and ruined2 he suffers good men to languish in obscurity and meanness1 while the impious are almost as glorious as the stars2 nor does he exhilarate the faithful with the light of his countenance1 so that they can enjoy any lasting pleasure4 ,wherefore ,david does not dissemble that1 if the faithful fix their eyes on the present state of things1 they will be most grievously tempted with an apprehension lest innocence should obtain from ,god neither favour nor reward4 ,so much does impiety in most cases prosper and flourish1 while the pious are oppressed with ignominy1 poverty1 contempt1 and distress of every kind4 8,my feet10 says he1 8were almost gone2 my steps had well nigh slipped4 ,for ,i was envious at the foolish1 when ,i saw the prosperity of the wicked407#ajbc7 ,at length he concludes his account of them3 8,when ,i thought to know this1 it was too painful for me2 until ,i went into the sanctuary of ,god2 then understood ,i their end407#ajbd7 ,,xvii4 ,we may learn1 then1 even from this confession of ,david1 that the holy fathers under the ,old ,testament were not ignorant1 that ,god rarely or never in this world gives his servants those things which he promises them1 and that1 therefore1 they elevated their minds to the sanctuary of ,god1 where they had a treasure in reserve which is not visible amid the shadows of the present life4 ,this sanctuary was the last judgment1 which1 not being discernible by their eyes1 they were contented to apprehend by faith4 ,relying on this confidence1 whatever events might befall them in the world1 they1 nevertheless1 had no doubt that there would come a time when the ,divine promises would be fulfilled4 ,this is evident from the following passages3 8,i will behold thy face in righteousness3 ,i shall be satisfied1 when ,i awake1 with thy likeness407#ajbe7 ,again3 8,i am like a green olivetree in the house of ,god407#ajbf7 ,again3 8,the righteous shall flourish like the palmtree3 he shall grow like a cedar in ,lebanon4 ,those that be planted in the house of the ,lord shall flourish in the courts of our ,god4 ,they shall still bring forth fruit in old age2 they shall be fat and flourishing40 ,he had just before said1 8,o ,lord1 how great are thy works6 and thy thoughts are very deep4 ,when the wicked spring as the grass1 and when all the workers of iniquity do flourish1 it is that they shall be destroyed for ever407#ajbg7 ,where can this beauty and gracefulness of the faithful be found1 but where the appearance of this world has been reversed by the manifestation of the kingdom of ,god8 ,when they could turn their eyes towards that eternity1 despising the momentary rigour of present calamities1 they securely broke forth into the following expressions3 8,the ,lord shall never suffer the righteous to be moved4 ,but thou1 ,o ,god1 shalt bring them0 7wicked men7 8down into the pit of destruction407#ajbh7 ,where1 in this world1 is the pit of destruction1 to absorb the wicked1 as an instance of whose felicity it is mentioned in another place that without languishing for any long time 8they go down to the grave in a moment807#ajbi7 ,where is that great stability of the saints1 whom ,david himself1 in the language of complaint1 frequently represents as not only troubled1 but oppressed and consumed8 ,he certainly had in view1 not any thing that results from the agitations of the world1 which are even more tumultuous than those of the sea1 but what will be accomplished by the ,lord1 when he shall one day sit in judgment to fix the everlasting destiny of heaven and earth4 ,this appears from another psalm1 in which he gives the following beautiful description3 8,they that trust in their wealth1 and boast themselves in the multitude of their riches2 none of them can by any means redeem his brother1 nor give to ,god a ransom for him4 ,for he seeth that wise men die1 likewise the fool and the brutish person perish1 and leave their wealth to others4 ,their inward thought is1 that their houses shall continue for ever1 and their dwellingplaces to all generations2 they call their lands after their own names4 ,nevertheless man being in honour abideth not3 he is like the beasts that perish4 ,this their way is their folly3 yet their posterity approve their sayings4 ,like sheep they are laid in the grave2 death shall feed on them2 and the upright shall have dominion over them in the morning2 and their beauty shall consume in the grave from their dwelling407#ajcj7 ,in the first place1 this derision of fools1 for placing their dependence on the mutable and transitory blessings of the world1 shows that the wise ought to seek a very different felicity4 ,but he more evidently discloses the mystery of the resurrection1 when he establishes the reign of the pious after the ruin and destruction of the wicked4 ,for what shall we understand by 8the morning0 which he mentions1 but the revelation of a new life commencing after the conclusion of the present8 ,,xviii4 ,hence arose that reflection1 which served the faithful as a consolation under their miseries1 and a remedy for their sufferings3 8,the anger of the ,lord endureth but a moment2 in his favour is life407#ajca7 ,how did they limit their afflictions to a moment1 who were afflicted all their lifetime8 ,when did they perceive so long a duration of the ,divine goodness1 of which they had scarcely the smallest taste8 ,if their views had been confined to the earth1 they could have made no such discovery2 but as they directed their eyes towards heaven1 they perceived1 that the afflictions with which the ,lord exercises his saints are but 8for a small moment10 and that the 8mercies0 with which he 8gathers0 them are 8everlasting407#ajcb7 ,on the other hand1 they foresaw the eternal and neverending perdition of the impious1 who had been happy1 as in a dream1 for a single day4 ,hence the following sentiments3 8,the memory of the just is blessed2 but the name of the wicked shall rot407#ajcc7 8,precious in the sight of the ,lord is the death of his saints407#ajcd7 ,also in ,samuel3 8,the ,lord will keep the feet of his saints1 and the wicked shall be silent in darkness407#ajce7 ,these expressions suggest to us1 that they well knew1 that whatever vicissitudes may befall the saints1 yet their last end will be life and salvation2 and that the prosperity of the impious is a pleasant path1 which gradually leads to the gulf of everlasting death4 ,therefore they called the death of such the 8destruction of the uncircumcised107#ajcf7 as of those from whom all hope of resurrection had been cut off4 ,wherefore ,david could not conceive a more grievous imprecation than this3 8,let them be blotted out of the book of the living1 and not be written with the righteous407#ajcg7 ,,xix4 ,but the following declaration of ,job is remarkable beyond all others3 8,i know that my ,redeemer liveth1 and that he shall stand at the latter day upon the earth2 and though after my skin1 worms destroy this body1 yet in my flesh shall ,i see ,god2 whom ,i shall see for myself1 and mine eyes shall behold1 and not another407#ajch7 ,some1 who wish to display their critical sagacity1 cavil that this is not to be understood of the final resurrection1 but even of the first day on which ,job expected ,god to be more propitious to him4 ,though we partly concede this1 we shall extort an acknowledgment from them1 whether they are willing or not1 that ,job could never have attained to such an enlarged hope1 if his thoughts had been confined to the earth4 ,we must1 therefore1 be obliged to confess that he1 who saw that his ,redeemer would be present with him even when lying in the sepulchre1 must have elevated his views to a future immortality4 ,for to them1 who think only of the present life1 death is a source of extreme despair1 which1 however1 could not annihilate his hope4 8,though he slay me10 said he1 8yet will ,i trust in him407#ajci7 ,nor let any trifler here object1 that these were the expressions of a few persons1 and are far from furnishing proof that such a doctrine was current among the ,jews4 ,i will immediately reply1 that these few persons did not in these declarations reveal any recondite wisdom1 in which only superior understandings were separately and privately instructed2 but that the ,holy ,spirit having constituted them teachers of the people1 they publicly promulgated the ,divine mysteries which were to be generally received1 and to be the principles of the popular religion4 ,when we hear the public oracles of the ,holy ,spirit1 therefore1 in which he has so clearly and evidently spoken of the spiritual life in the ,jewish church1 it would be intolerable perverseness to apply them entirely to the carnal covenant1 in which no mention is made but of the earth and earthly opulence4 ,,xx4 ,if we descend to the later prophets1 there we may freely expatiate as quite at home4 ,for if it was not difficult to prove our point from ,david1 ,job1 and ,samuel1 we shall do it there with much greater facility4 ,for this is the order and economy which ,god observed in dispensing the covenant of his mercy1 that as the course of time accelerated the period of its full exhibition1 he illustrated it from day to day with additional revelations4 ,therefore1 in the beginning1 when the first promise was given to ,adam1 it was like the kindling of some feeble sparks4 ,subsequent accessions caused a considerable enlargement of the light1 which continued to increase more and more1 and diffused its splendour through a wide extent1 till at length1 every cloud being dissipated1 ,christ1 the ,sun of ,righteousness1 completely illuminated the whole world4 ,there is no reason to fear1 therefore1 if we want the suffrages of the prophets in support of our cause1 that they will fail us4 ,but as ,i perceive it would be a very extensive field1 which would engross more of our attention than the nature of our design will admit1--for it would furnish matter for a large volume1--and as ,i also think that by what has been already said1 ,i have prepared the way even for a reader of small penetration to proceed without any difficulties1 ,i shall abstain from a prolixity which at present is not very necessary4 ,i shall only caution the reader to advance with the clew which we have put into his hand2 namely1 that whenever the prophets mention the blessedness of the faithful1 scarcely any vestiges of which are discernible in the present life1 he should recur to this distinction2 that in order to the better elucidation of the ,divine goodness1 the prophets represented it to the people in a figurative manner2 but that they gave such a representation of it as would withdraw the mind from earth and time1 and the elements of this world1 all which must ere long perish1 and would necessarily excite to a contemplation of the felicity of the future spiritual life4 ,,xxi4 ,we will content ourselves with one example4 ,when the ,israelites1 after being carried to ,babylon1 perceived how very much their dispersion resembled a death1 they could scarcely be convinced that the prophecy of ,ezekiel concerning their restitution7#ajdj7 was not a mere fable2 for they considered it in the same light1 as if he had announced1 that putrid carcasses would be restored to life4 ,the ,lord1 in order to show that even that difficulty would not prevent him from displaying his beneficence1 gave the prophet a vision of a field full of dry bones1 which he instantaneously restored to life and vigour solely by the power of his word4 ,the vision served indeed to correct the existing incredulity2 but at the same time it reminded the ,jews1 how far the power of the ,lord extended beyond the restoration of the people1 since the mere expression of his will so easily reanimated the dry and dispersed bones4 ,wherefore you may properly compare that passage with another of ,isaiah3 8,thy dead men shall live2 together with my dead body shall they arise4 ,awake and sing1 ye that dwell in dust2 for thy dew is as the dew of herbs1 and the earth shall cast out the dead4 ,come1 my people1 enter thou into thy chambers1 and shut thy doors about thee3 hide thyself as it were for a little moment1 until the indignation be overpast4 ,for1 behold1 the ,lord cometh out of his place to punish the inhabitants of the earth for their iniquity3 the earth also shall disclose her blood1 and shall no more cover her slain407#ajda7 ,,xxii4 ,it would be absurd1 however1 to attempt to reduce every passage to such a canon of interpretation4 ,for there are some places1 which show without any disguise the future immortality which awaits the faithful in the kingdom of ,god4 ,such are some which we have recited1 and such are many others1 but particularly these two2 one in ,isaiah3 8,as the new heavens and the new earth which ,i will make1 shall remain before me1 saith the ,lord1 so shall your seed and your name remain4 ,and it shall come to pass1 that from one new moon to another1 and from one sabbath to another1 shall all flesh come to worship before me1 saith the ,lord4 ,and they shall go forth1 and look upon the carcasses of the men that have transgressed against me2 for their worm shall not die1 neither shall their fire be quenched407#ajdb7 ,and another in ,daniel3 8,at that time shall ,michael stand up1 the great prince which standeth for the children of thy people2 and there shall be a time of trouble such as never was since there was a nation even to that same time2 and at that time thy people shall be delivered1 every one that shall be found written in the book4 ,and many of them that sleep in the dust of the earth shall awake1 some to everlasting life1 and some to shame and everlasting contempt407#ajdc7 ,,xxiii4 ,now1 the two remaining points1 that the fathers had ,christ as the pledge of their covenant1 and that they reposed in him all their confidence of the blessing1 being less controvertible and more plain1 ,i shall take no pains to prove them4 ,we may safely conclude1 therefore1 what all the machinations of the devil can never subvert1 that the ,old ,testament1 or covenant which the ,lord made with the ,israelitish nation1 was not limited to terrestrial things1 but contained a promise of spiritual and eternal life2 the expectation of which must have been impressed on the minds of all who truly consented to the covenant4 ,then let us drive far away from us this absurd and pernicious notion1 either that the ,lord proposed nothing else to the ,jews1 or that the ,jews sought nothing else1 but an abundance of food1 carnal delights1 flourishing wealth1 external power1 a numerous offspring1 and whatever is esteemed valuable by a natural man4 ,for under the present dispensation1 ,christ promises to his people no other kingdom of heaven1 than where they may sit down with ,abraham1 ,isaac1 and ,jacob27#ajdd7 and ,peter asserted the ,jews of his time to be heirs of the grace of the gospel1 when he said that 8they were the children of the prophets1 and of the covenant which ,god made with their fathers407#ajde7 ,and that this might not only be testified in words1 the ,lord also proved it by a matter of fact4 ,for on the day in which he rose from the dead1 he honoured many of the saints with a participation of his resurrection1 and caused them to appear in the city27#ajdf7 thus furnishing a certain assurance that whatever he did and suffered for the acquisition of eternal salvation1 belonged to the faithful of the ,old ,testament as much as to us4 ,for1 as ,peter declares1 they also were endued with the same ,spirit1 who is the author of our regeneration to life47#ajdg7 ,when we are informed that the same ,spirit1 which is as it were a spark of immortality in us1 and is therefore called in one place 8the earnest of our inheritance107#ajdh7 dwelt in a similar manner in them1 how can we dare to deprive them of the inheritance of eternal life8 ,it is therefore the more surprising1 that the ,sadducees formerly fell into such stupidity as to deny the resurrection1 and the immortality of the soul1 since they had proofs of these points from such clear testimonies of ,scripture4 ,and the folly of the whole nation of the ,jews in the present age1 in expecting an earthly kingdom of the ,messiah1 would be equally extraordinary1 had not the ,scriptures long before predicted that they would thus be punished for their rejection of the gospel4 ,for it was consistent with the righteous judgment of ,god to strike with blindness the minds of those1 who1 rejecting the light of heaven when presented to them1 kept themselves in voluntary darkness4 ,therefore they read ,moses1 and assiduously turn over his pages1 but are prevented by an interposing veil from perceiving the light which beams in his countenance27#ajdi7 and thus it will remain covered and concealed to them1 till they are converted to ,christ1 from whom they now endeavour as much as they can to withdraw and divert it4 ,chapter ,,xi4 ,the ,difference ,of ,the ,two ,testaments4 ,what1 then1 it will be said1 will there be no difference left between the ,old ,testament and the ,new8 and what becomes of all those passages of ,scripture1 where they are compared together as things that are very different8 ,i readily admit the differences which are mentioned in the ,scripture1 but ,i maintain that they derogate nothing from the unity already established2 as will be seen when we have discussed them in proper order4 ,but the principal differences1 as far as my observation or memory extends1 are four in number2 to which if any one choose to add a fifth1 ,i shall not make the least objection4 ,i assert1 and engage to demonstrate1 that all these are such as pertain rather to the mode of administration1 than to the substance4 ,in this view1 they will not prevent the promises of the ,old and ,new ,testament from remaining the same1 and the promises of both ,testaments from having in ,christ the same foundation4 ,now1 the first difference is1 that although it was always the will of the ,lord that the minds of his people should be directed1 and their hearts elevated1 towards the celestial inheritance1 yet1 in order that they might be the better encouraged to hope for it1 he anciently exhibited it for their contemplation and partial enjoyment under the figures of terrestrial blessings4 ,now1 having by the gospel more clearly and explicitly revealed the grace of the future life1 he leaves the inferior mode of instruction which he used with the ,israelites1 and directs our minds to the immediate contemplation of it4 ,those who overlook this design of ,god1 suppose that the ancients ascended no higher than the corporeal blessings which were promised them2 they so frequently hear the land of ,canaan mentioned as the eminent1 and indeed the only1 reward for the observers of the ,divine law4 ,they hear that ,god threatens the transgressors of this law with nothing more severe than being expelled from the possession of that country1 and dispersed into foreign lands4 ,they see this to be nearly the whole substance of all the blessings and of all the curses pronounced by ,moses4 ,hence they confidently conclude1 that the ,jews were separated from other nations1 not for their own sakes1 but for ours1 that the ,christian ,church might have an image1 in whose external form they could discern examples of spiritual things4 ,but since the ,scripture frequently shows1 that ,god himself appointed the terrestrial advantages with which he favoured them for the express purpose of leading them to the hope of celestial blessings1 it argued extreme inexperience1 not to say stupidity1 not to consider such a dispensation4 ,the point of controversy between us and these persons1 is this3 they maintain that the possession of the land of ,canaan was accounted by the ,israelites their supreme and ultimate blessedness1 but that to us1 since the revelation of ,christ1 it is a figure of the heavenly inheritance4 ,we1 on the contrary1 contend1 that in the earthly possession which they enjoyed1 they contemplated1 as in a mirror1 the future inheritance which they believed to be prepared for them in heaven4 ,,ii4 ,this will more fully appear from the similitude which ,paul has used in his ,epistle to the ,galatians47#ajej7 ,he compares the ,jewish nation to a young heir1 who1 being yet incapable of governing himself1 follows the dictates of a tutor or a governor1 to whose charge he has been committed4 ,his application of this similitude chiefly to the ceremonies1 is no objection against the propriety of its application to our present purpose4 ,the same inheritance was destined for them as for us2 but they were not of a sufficient age to be capable of entering on the possession and management of it4 ,the ,church among them was the same as among us2 but it was yet in a state of childhood4 ,therefore the ,lord kept them under this tuition1 that he might give them the spiritual promises1 not open and unconcealed1 but veiled under terrestrial figures4 ,therefore1 when he admitted ,abraham1 ,isaac1 and ,jacob1 with their posterity1 to the hope of immortality1 he promised them the land of ,canaan as their inheritance2 not that their hopes might terminate in that land1 but that in the prospect of it they might exercise and confirm themselves in the hope of that true inheritance which was not yet visible4 ,and that they might not be deceived1 a superior promise was given them1 which proved that country not to be the highest blessing which ,god would bestow4 ,thus ,abraham is not permitted to grow indolent after having received a promise of the land1 but a greater promise elevates his mind to the ,lord4 ,for he hears him saying1 8,abram1 ,i am thy shield1 and thy exceeding great reward407#ajea7 ,here we see that the ,lord proposes himself to ,abraham as his ultimate reward1 that he may not seek an uncertain and transitory one in the elements of this world1 but may consider that which can never fade away4 ,god afterwards annexes a promise of the land1 merely as a symbol of his benevolence1 and a type of the heavenly inheritance4 ,and that this was the opinion of the saints1 is plain from their own language4 ,thus ,david rises from temporary blessings to that consummate and ultimate felicity4 8,my soul longeth1 yea1 even fainteth1 for the courts of the ,lord407#ajeb7 8,god is my portion for ever407#ajec7 ,again3 8,the ,lord is the portion of mine inheritance and of my cup3 thou maintainest my lot407#ajed7 ,again3 8,i cried unto thee1 ,o ,lord3 ,i said1 ,thou art my refuge and my portion in the land of the living407#ajee7 ,persons who venture to express themselves thus1 certainly profess that in their hopes they rise above the world and all present blessings4 ,nevertheless the prophets frequently describe this blessedness of the future world under the type which the ,lord had given them4 ,in this sense we must understand the following passages3 8,the righteous shall inherit the land207#ajef7 8,but the wicked shall be cut off from the earth207#ajeg7 and various predictions of ,isaiah1 which foretell the future prosperity of ,jerusalem1 and the abundance that will be enjoyed in ,zion4 ,we see that all these things are inapplicable to the land of our pilgrimage1 or to the earthly ,jerusalem1 but that they belong to the true country of the faithful1 and to that celestial city1 where 8the ,lord commanded the blessing1 even life for evermore407#ajeh7 ,,iii4 ,this is the reason why the saints1 under the ,old ,testament1 are represented as holding this mortal life with its blessings in higher estimation than becomes us now4 ,for although they well knew that they ought not to rest in it as the end of their course1 yet when they recollected what characters of his grace the ,lord had impressed on it1 in order to instruct them in a manner suitable to their tender state1 they felt a greater degree of pleasure in it than if they had considered it merely in itself4 ,but as the ,lord1 in declaring his benevolence to the faithful by present blessings1 gave them1 under these types and symbols1 a figurative exhibition of spiritual felicity1 so1 on the other hand1 in corporal punishments he exemplified his judgment against the reprobate4 ,therefore1 as the favours of ,god were more conspicuous in earthly things1 so also were his punishments4 ,injudicious persons1 not considering this analogy and harmony 7so to speak7 between the punishments and rewards1 wonder at so great a variety in ,god1 that in ancient times he was ready to avenge all the transgressions of men by the immediate infliction of severe and dreadful punishments1 but now1 as if he had laid aside his ancient wrath1 punishes with far less severity and frequency2 and on this account they almost adopt the notion of the ,manichans1 that the ,god of the ,old ,testament is a different being from the ,god of the ,new4 ,but we shall easily get rid of such difficulties1 if we direct our attention to that dispensation of ,god1 which ,i have observed2 namely1 that during that period1 in which he gave the ,israelites his covenant involved in some degree of obscurity1 he intended to signify and prefigure the grace of future and eternal felicity by terrestrial blessings1 and the grievousness of spiritual death by corporal punishments4 ,,iv4 ,another difference between the ,old ,testament and the ,new consists in figures1 because the former1 in the absence of the truth1 displayed merely an image and shadow instead of the body2 but the latter exhibits the present truth and the substantial body47#ajei7 ,and this is generally mentioned wherever the ,new ,testament is opposed to the ,old1 but is treated more at large in the ,epistle to the ,hebrews than in any other place47#ajfj7 ,the apostle is there disputing against those who supposed that the observance of the ,mosaic law could not be abolished1 without being followed by the total ruin of religion4 ,to refute this error1 he adduces the prediction of the psalmist concerning the priesthood of ,christ27#ajfa7 for since he has an eternal priesthood committed to him1 we may argue the certain abolition of that priesthood1 in which new priests daily succeeded each other47#ajfb7 ,but he proves the superiority of the appointment of this new ,priest1 because it is confirmed with an oath47#ajfc7 ,he afterwards adds that this transfer of the priesthood implies also a change of the covenant47#ajfd7 ,and he proves that this change was necessary1 because such was the imbecility of the law1 that it could bring nothing to perfection47#ajfe7 ,then he proceeds to state the nature of this imbecility2 namely1 that the law prescribed external righteousnesses1 consisting in carnal ordinances1 which could not make the observers of them 8perfect as pertaining to the conscience10 that by animal victims it could neither expiate sins nor procure true holiness47#ajff7 ,he concludes1 therefore1 that it contained 8a shadow of good things to come1 but not the very image of the things207#ajfg7 and that consequently it had no other office1 but to serve as an introduction to 8a better hope107#ajfh7 which is exhibited in the gospel4 ,here we have to inquire in what respect the ,legal covenant is compared with the ,evangelical1 the ministry of ,christ with the ministry of ,moses4 ,for if the comparison related to the substance of the promises1 there would be a great discordance between the two testaments2 but as the state of the question leads us to a different point1 we must attend to the scope of the apostle1 in order to discover the truth4 ,let us1 then1 bring forward the covenant1 which ,god has once made1 which is eternal1 and never to be abolished4 ,the accomplishment1 whence it derives its establishment and ratification1 is ,christ4 ,while such a confirmation was waited for1 the ,lord by ,moses prescribed ceremonies1 to serve as solemn symbols of the confirmation4 ,it came to be a subject of contention1 whether the ceremonies ordained in the law ought to cease and give place to ,christ4 ,now1 though these ceremonies were only accidents or concomitants of the covenant1 yet being the instruments of its administration1 they bear the name of the covenant2 as it is common to give to other sacraments the names of the things they represent4 ,in a word1 therefore1 what is here called the ,old ,testament is a solemn method of confirming the covenant1 consisting of ceremonies and sacrifices4 ,since it contains nothing substantial1 unless we proceed further1 the apostle contends that it ought to be repealed and abrogated1 in order to make way for ,christ1 the ,surety and ,mediator of a better testament17#ajfi7 by whom eternal sanctification has been at once procured for the elect1 and those transgressions obliterated1 which remained under the law4 ,or1 if you prefer it1 take the following statement of it2 that the ,old ,testament of the ,lord was that which was delivered to the ,jews1 involved in a shadowy and inefficacious observance of ceremonies1 and that it was therefore temporary1 because it remained as it were in suspense1 till it was supported by a firm and substantial confirmation2 but that it was made new and eternal1 when it was consecrated and established by the blood of ,christ4 ,whence ,christ calls the cup which he gives to his disciples in the supper1 8the cup of the ,new ,testament in his blood207#ajgj7 to signify that when the testament of ,god is sealed with his blood1 the truth of it is then accomplished1 and thus it is made new and eternal4 ,v4 ,hence it appears in what sense the apostle said1 that the ,jews were conducted to ,christ by the tuition of the law1 before he was manifested in the flesh47#ajga7 ,he confesses also that they were children and heirs of ,god1 but such as1 on account of their age1 required to be kept under the care of a tutor47#ajgb7 ,for it was reasonable that before the ,sun of ,righteousness was risen1 there should be neither such a full blaze of revelation1 nor such great clearness of understanding4 ,therefore the ,lord dispensed the light of his word to them in such a manner1 that they had yet only a distant and obscure prospect of it4 ,paul describes this slenderness of understanding as a state of childhood1 which it was the ,lord's will to exercise in the elements of this world and in external observances1 as rules of puerile discipline1 till the manifestation of ,christ1 by whom the knowledge of the faithful was to grow to maturity4 ,christ himself alluded to this distinction1 when he said1 8,the law and the prophets were until ,john3 since that time the kingdom of ,god is preached407#ajgc7 ,what discoveries did ,moses and the prophets make to their contemporaries8 ,they afforded them some taste of that wisdom which was in after times to be clearly manifested1 and gave them a distant prospect of its future splendour4 ,but when ,christ could be plainly pointed out1 the kingdom of ,god was revealed4 ,for in him are discovered 8all the treasures of wisdom and knowledge107#ajgd7 by which we penetrate almost into the furthest recesses of heaven4 ,,vi4 ,nor is it any objection to our argument1 that scarcely a person can be found in the ,christian ,church1 who is to be compared with ,abraham in the excellency of his faith2 or that the prophets were distinguished by such energy of the ,spirit as1 even at this day1 is sufficient to illuminate the whole world4 ,for our present inquiry is1 not what grace the ,lord has conferred on a few1 but what is the ordinary method which he has pursued in the instruction of his people2 such as is found even among the prophets themselves1 who were endued with peculiar knowledge above others4 ,for their preaching is obscure1 as relating to things very distant1 and is comprehended in types4 ,besides1 notwithstanding their wonderful eminence in knowledge1 yet because they were under a necessity of submitting to the same tuition as the rest of the people1 they are considered as sustaining the character of children as well as others4 ,finally1 none of them possessed knowledge so clear as not to partake more or less of the obscurity of the age4 ,whence this observation of ,christ3 8,many prophets and kings have desired to see those things which ye see1 and have not seen them2 and to hear those things which ye hear1 and have not heard them407#ajge7 8,blessed are your eyes1 for they see2 and your ears1 for they hear407#ajgf7 ,and1 indeed1 it is reasonable that the presence of ,christ should be distinguished by the prerogative of introducing a clearer revelation of the mysteries of heaven4 ,to the same purpose also is the passage1 which we have before cited from the ,first ,epistle of ,peter1 that it was revealed to them1 that the principal advantage of their labours would be experienced in our times47#ajgg7 ,,vii4 ,i come now to the third difference1 which is taken from ,jeremiah1 whose words are these3 8,behold1 the days come1 saith the ,lord1 that ,i will make a new covenant with the house of ,israel1 and with the house of ,judah2 not according to the covenant that ,i made with their fathers in the day that ,i took them by the hand to bring them out of the land of ,egypt2 which my covenant they brake1 although ,i was a husband to them1 saith the ,lord2 but this shall be the covenant that ,i will make with the house of ,israel4 ,after those days1 saith the ,lord1 ,i will put my law in their inward parts1 and write it in their hearts2 and will be their ,god1 and they shall be my people4 ,and they shall teach no more every man his neighbour1 and every man his brother1 saying1 ,know the ,lord2 for they shall all know me1 from the least of them unto the greatest of them1 saith the ,lord2 for ,i will forgive their iniquity1 and ,i will remember their sin no more407#ajgh7 ,from this passage the apostle took occasion to institute the following comparison between the law and the gospel3 he calls the former a literal1 the latter a spiritual doctrine2 the former1 he says1 was engraven on tables of stone1 but the latter is inscribed on the heart27#ajgi7 the former was the preaching of death1 but the latter of life2 the former was the ministration of condemnation1 but the latter of righteousness2 the former is abolished1 but the latter remains4 ,as the design of the apostle was to express the sense of the prophet1 it will be sufficient for us to consider the language of one of them1 in order to discover the meaning of both4 ,there is1 however1 some difference between them4 ,for the apostle speaks of the law in less honourable terms than the prophet does2 and that not simply with respect to the law itself1 but1 because there were some disturbers1 who were full of improper zeal for the law1 and by their perverse attachment to the ceremonies obscured the glory of the gospel1 he disputes concerning the nature of the law with reference to their error and foolish affection for it4 ,this peculiarity in ,paul1 therefore1 will be worthy of our observation4 ,both of them1 as they contrast the ,old and ,new ,testaments with each other1 consider nothing in the law1 but what properly belongs to it4 ,for example1 the law contains frequent promises of mercy2 but as they are borrowed from another dispensation1 they are not considered as part of the law1 when the mere nature of the law is the subject of discussion4 ,all that they attribute to it is1 that it enjoins what is right1 and prohibits crimes2 that it proclaims a reward for the followers of righteousness1 and denounces punishments against transgressors2 but that it neither changes nor corrects the depravity of heart which is natural to all men4 ,,viii4 ,now1 let us explain the comparison of the apostle in all its branches4 ,in the first place1 the ,old ,testament is literal1 because it was promulgated without the efficacy of the ,spirit2 the ,new is spiritual1 because the ,lord has engraven it in a spiritual manner on the hearts of men4 ,the second contrast1 therefore1 serves as an elucidation of the first4 ,the ,old ,testament is the revelation of death1 because it can only involve all mankind in a curse2 the ,new is the instrument of life1 because it delivers us from the curse1 and restores us to favour with ,god4 ,the former is the ministry of condemnation1 because it convicts all the children of ,adam of unrighteousness2 the latter is the ministry of righteousness1 because it reveals the mercy of ,god1 by which we are made righteous4 ,the last contrast must be referred to the legal ceremonies4 ,the law having an image of things that were at a distance1 it was necessary that in time it should be abolished and disappear4 ,the gospel1 exhibiting the body itself1 retains a firm and perpetual stability4 ,jeremiah calls even the moral law a weak and frail covenant1 but for another reason2 namely1 because it was soon broken by the sudden defection of an ungrateful people4 ,but as such a violation arises from the fault of the people1 it cannot be properly attributed to the ,testament4 ,the ceremonies1 however1 which at the advent of ,christ were abolished by their own weakness1 contained in themselves the cause of their abrogation4 ,now1 this difference between the 8letter0 and the 8spirit0 is not to be understood as if the ,lord had given his law to the ,jews without any beneficial result1 without one of them being converted to him2 but it is used in a way of comparison1 to display the plenitude of grace with which the same ,legislator1 assuming as it were a new character1 has honoured the preaching of the gospel4 ,for if we survey the multitude of those1 from among all nations1 whom1 by the influence of his ,spirit in the preaching of the gospel1 the ,lord has regenerated and gathered into communion with his ,church1 we shall say that those of the ancient ,israelites1 who cordially and sincerely embraced the covenant of the ,lord1 were extremely few2 though1 if estimated by themselves without any comparison1 they amounted to a considerable number4 ,,ix4 ,the fourth difference arises out of the third4 ,for the ,scripture calls the ,old ,testament a covenant of bondage1 because it produces fear in the mind2 but the ,new it describes as a covenant of liberty1 because it leads the heart to confidence and security4 ,thus ,paul1 in the eighth chapter of his ,epistle to the ,romans1 says1 8,ye have not received the spirit of bondage again to fear2 but ye have received the ,spirit of adoption1 whereby we cry1 ,abba1 ,father407#ajhj7 ,to the same purpose is that passage in the ,epistle to the ,hebrews1 that the faithful now 8are not come unto the mount that might be touched1 and that burned with fire1 nor unto blackness1 and darkness1 and tempest10 where nothing can be either heard or seen1 but what must strike terror into the mind2 so that even ,moses himself is exceedingly afraid at the sound of the terrible voice1 which they all pray that they may hear no more2 but that now the faithful 8are come unto mount ,sion1 and unto the city of the living ,god1 the heavenly ,jerusalem107#ajha7 c4 ,what ,paul briefly touches in the passage which we have adduced from the ,epistle to the ,romans1 he explains more at large in his ,epistle to the ,galatians1 when he allegorizes the two sons of ,abraham in the following manner--that ,agar1 the bondwoman1 is a type of mount ,sinai1 where the people of ,israel received the law2 that ,sarah1 the free woman1 is a figure of the celestial ,jerusalem1 whence proceeds the gospel4 ,that as the son of ,agar is born in bondage1 and can never attain to the inheritance1 and the son of ,sarah is born free1 and has a right to the inheritance17#ajhb7 so by the law we were devoted to slavery1 but by the gospel alone are regenerated to liberty4 ,now1 the whole may be summed up thus--that the ,old ,testament filled men's consciences with fear and trembling2 but that by the benefit of the ,new ,testament1 they are delivered1 and enabled to rejoice4 ,the former kept their consciences under a yoke of severe bondage2 but by the liberality of the latter they are emancipated and admitted to liberty4 ,if any one object to us the case of the holy fathers of the ,israelitish people1 that as they were clearly possessed of the same spirit of faith as we are1 they must consequently have been partakers of the same liberty and joy1 we reply1 that neither of these originated from the law2 but that1 when they felt themselves1 by means of the law1 oppressed with their servile condition1 and wearied with disquietude of conscience1 they fled for refuge to the gospel2 and that therefore it was a peculiar advantage of the ,new ,testament1 that they enjoyed an exception from the common law of the ,old ,testament1 and were exempted from those evils4 ,besides1 we shall deny that they were favoured with the spirit of liberty and security1 to such a degree as not to experience from the law some measure both of fear and of servitude4 ,for notwithstanding their enjoyment of that privilege1 which they obtained by the grace of the gospel1 yet they were subject to the same observances and burdens as the people in general4 ,as they were obliged1 therefore1 to a diligent observance of these ceremonies1 which were emblems of the state of pupilage similar to bondage1 and the handwriting1 by which they confessed themselves guilty of sin1 did not release them from the obligation1 they may justly be said1 in comparison with us1 to have been under a testament of bondage and fear1 when we consider the common mode of procedure which the ,lord then pursued with the ,israelitish nation4 ,x4 ,the three last comparisons which we have mentioned are between the law and the gospel4 ,in these1 therefore1 8the ,old ,testament0 denotes the law2 and 8the ,new ,testament10 the gospel4 ,the first comparison extends further1 for it comprehends also the promises1 which were given before the law4 ,when ,augustine denied that they ought to be considered as part of the ,old ,testament1 he gave a very proper opinion1 and intended the same that we now teach2 for he had in view those passages of ,jeremiah and ,paul1 in which the ,old ,testament is distinguished from the word of grace and mercy4 ,he very judiciously adds also in the same place1 that the children of the promise1 from the beginning of the world1 who have been regenerated by ,god1 and1 under the influence of faith working by love1 have obeyed his commands1 belong to the ,new ,testament2 and that1 in hope1 not of carnal1 terrestrial1 and temporal things1 but of spiritual1 celestial1 and eternal blessings2 especially believing in the ,mediator1 through whom they doubted not that the ,spirit was dispensed to them to enable them to do their duty1 and that whenever they sinned they were pardoned4 ,for this is the very same thing which ,i meant to assert3 ,that all the saints1 whom1 from the beginning of the world1 the ,scripture mentions as having been peculiarly chosen by ,god1 have been partakers of the same blessing with us to eternal salvation4 ,between our distinction and that of ,augustine there is this difference--that ours 7according to this declaration of ,christ1 8the law and the prophets were until ,john2 since that time the kingdom of ,god is preached2077#ajhc7 distinguishes between the clearness of the gospel and the more obscure dispensation of the word which preceded it2 whilst the other merely discriminates the weakness of the law from the stability of the gospel4 ,here it must also be remarked concerning the holy fathers1 that though they lived under the ,old ,testament1 they did not rest satisfied with it1 but always aspired after the ,new1 and thus enjoyed a certain participation of it4 ,for all those who contented themselves with present shadows1 and did not extend their views to ,christ1 are condemned by the apostle as blind and under the curse4 ,for1 to say nothing on other points1 what greater ignorance can be imagined than to hope for an expiation of sin by the sacrifice of an animal8 than to seek for the purification of the soul by an external ablution with water8 than to wish to appease ,god with frigid ceremonies1 as though they afforded him great pleasure8 ,for all these absurdities are chargeable on those who adhere to the observances of the law1 without any reference to ,christ4 ,,xi4 ,the fifth difference1 which we may add1 consists in this--that till the advent of ,christ1 the ,lord selected one nation1 to which he would limit the covenant of his grace4 ,moses says1 8,when the ,most ,high divided to the nations their inheritance1 when he separated the sons of ,adam1--the ,lord's portion is his people2 ,jacob is the lot of his inheritance407#ajhd7 ,in another place he thus addresses the people3 8,behold1 the heaven1 and the heaven of heavens is the ,lord's thy ,god1 the earth also1 with all that therein is4 ,only the ,lord had a delight in thy fathers to love them1 and he chose their seed after them1 even you above all people407#ajhe7 ,therefore he favoured that people with the exclusive knowledge of his name1 as though they alone of all mankind belonged to him2 he deposited his covenant as it were in their bosom2 to them he manifested the presence of his power2 he honoured them with every privilege4 ,but to omit the rest of his benefits1 the only one that relates to our present argument is1 that he united them to himself by the communication of his word1 in order that he might be denominated and esteemed their ,god4 ,in the mean time he suffered other nations1 as though they had no business or intercourse with him1 to walk in vanity27#ajhf7 nor did he employ means to prevent their destruction by sending them the only remedy--the preaching of his word4 ,the ,israelitish nation1 therefore1 were then as darling sons2 others were strangers3 they were known to him1 and received under his faithful protection2 others were left to their own darkness3 they were sanctified by ,god2 others were profane3 they were honoured with the ,divine presence2 others were excluded from approaching it4 ,but when the fulness of the time was come17#ajhg7 appointed for the restoration of all things17#ajhh7 and the ,reconciler of ,god and men was manifested17#ajhi7 the barrier was demolished1 which had so long confined the ,divine mercy within the limits of the ,jewish church1 and peace was announced to them who were at a distance1 and to them who were near1 that being both reconciled to ,god1 they might coalesce into one people4 ,wherefore 8there is neither ,greek nor ,jew1 circumcision nor uncircumcision1 but ,christ is all and in all207#ajij7 8to whom the heathen are given for his inheritance1 and the uttermost parts of the earth for his possession207#ajia7 that he may have a universal 8dominion from sea to sea1 and from the river unto the ends of the earth407#ajib7 ,,xii4 ,the vocation of the ,gentiles1 therefore1 is an eminent illustration of the superior excellence of the ,new ,testament above the ,old4 ,it had1 indeed1 before been most explicitly announced in numerous predictions of the prophets2 but so as that the completion of it was deferred to the kingdom of the ,messiah4 ,and even ,christ himself made no advances towards it at the first commencement of his preaching1 but deferred it till he should have completed all the parts of our redemption1 finished the time of his humiliation1 and received from the ,father 8a name which is above every name1 before which every knee shall bow407#ajic7 ,wherefore1 when this season was not yet arrived1 he said to a ,canaanitish woman1 8,i am not sent but unto the lost sheep of the house of ,israel307#ajid7 nor did he permit the apostles1 in his first mission of them1 to exceed these limits4 8,go not10 says he1 8into the way of the ,gentiles1 and into any city of the ,samaritans enter ye not2 but go rather to the lost sheep of the house of ,israel407#ajie7 ,and though this calling of the ,gentiles was announced by so many testimonies1 yet when the apostles were about to enter upon it1 it appeared to them so novel and strange1 that they dreaded it1 as if it had been a prodigy3 indeed it was with trepidation and reluctance that they at length engaged in it4 ,nor is this surprising2 for it seemed not at all reasonable1 that the ,lord1 who for so many ages had separated the ,israelites from the rest of the nations1 should1 as it were1 suddenly change his design1 and annihilate this distinction4 ,it had indeed been predicted in the prophecies2 but they could not pay such great attention to the prophecies1 as to be wholly unmoved with the novelty of the circumstance1 which forced itself on their observation4 ,nor were the specimens1 which the ,lord had formerly given1 of the future vocation of the ,gentiles1 sufficient to influence them4 ,for besides his having called only very few of them1 he had even incorporated them into the family of ,abraham1 that they might be added to his people2 but by that public vocation1 the ,gentiles were not only raised to an equality with the ,jews1 but appeared to succeed to their places as though they had been dead4 ,besides1 of all the strangers whom ,god had before incorporated into the ,church1 none were ever placed on an equality with the ,jews4 ,therefore it is not without reason that ,paul so celebrates this 8mystery which was hidden from ages and from generations107#ajif7 and which he represents as an object of admiration even to angels47#ajig7 ,,xiii4 ,in these four or five points1 ,i think ,i have given a correct and faithful statement of the whole of the difference between the ,old and the ,new ,testament1 as far as is sufficient for a simple system of doctrine4 ,but because some persons represent this variety in the government of the ,church1 these different modes of instruction1 and such a considerable alteration of rites and ceremonies1 as a great absurdity1 we must reply to them1 before we proceed to other subjects4 ,and this may be done in a brief manner1 since the objections are not so strong as to require a laborious refutation4 ,it is not reasonable1 they say1 that ,god1 who is perpetually consistent with himself1 should undergo so great a change as afterwards to disallow what he had once enjoined and commanded4 ,i reply1 that ,god ought not therefore to be deemed mutable1 because he has accommodated different forms to different ages1 as he knew would be suitable for each4 ,if the husbandman prescribes different employments to his family in the winter1 from those which he allots them in the summer1 we must not therefore accuse him of inconstancy1 or impute to him a deviation from the proper rules of agriculture1 which are connected with the perpetual course of nature4 ,thus1 also1 if a father instructs1 governs1 and manages his children one way in infancy1 another in childhood1 and another in youth1 we must not therefore charge him with being inconstant1 or forsaking his own designs4 ,why1 then1 do we stigmatize ,god with the character of inconstancy1 because he has made an apt and suitable distinction between different times8 ,the last similitude ought fully to satisfy us4 ,paul compares the ,jews to children1 and ,christians to youths47#ajih7 ,what impropriety is there in this part of the government of ,god1 that he detained them in the rudiments which were suitable to them on account of their age1 but has placed us under a stronger and more manly discipline8 ,it is a proof1 therefore1 of the constancy of ,god1 that he has delivered the same doctrine in all ages1 and perseveres in requiring the same worship of his name which he commanded from the beginning4 ,by changing the external form and mode1 he has discovered no mutability in himself1 but has so far accommodated himself to the capacity of men1 which is various and mutable4 ,,xiv4 ,but they inquire whence this diversity proceeded1 except from the will of ,god4 ,could he not1 as well from the beginning as since the advent of ,christ1 give a revelation of eternal life in clear language without any figures1 instruct his people by a few plain sacraments1 bestow his ,holy ,spirit1 and diffuse his grace through all the world8 ,this is just the same as if they were to quarrel with ,god1 because he created the world at so late a period1 whereas he might have done it before2 or because he has appointed the alternate vicissitudes of summer and winter1 of day and night4 ,but let us not doubt what ought to be believed by all pious men1 that whatever is done by ,god is done wisely and righteously2 although we frequently know nothing of the causes which render such transactions necessary4 ,for it would be arrogating too much to ourselves1 not to permit ,god to keep the reasons of his decrees concealed from us4 ,but it is surprising1 say they1 that he now rejects and abominates the sacrifices of cattle1 and all the apparatus of the ,levitical priesthood1 with which he used to be delighted2 as though truly these external and transitory things could afford pleasure to ,god1 or affect him in any way whatever4 ,it has already been observed1 that he did none of these things on his own account1 but appointed them all for the salvation of men4 ,if a physician cure a young man of any disease by a very excellent method1 and afterwards adopt a different mode of cure with the same person when advanced in years1 shall we therefore say that he rejects the method of cure which he before approved8 ,we will rather say1 that he perseveres in the same system1 and considers the difference of age4 ,thus it was necessary1 before the appearance of ,christ1 that he should be prefigured1 and his future advent announced by one kind of emblems2 since he has been manifested1 it is right that he should be represented by others4 ,but with respect to the ,divine vocation1 now more widely extended among all nations since the advent of ,christ than it was before1 and with regard to the more copious effusion of the graces of the ,spirit1 who can deny1 that it is reasonable and just for ,god to retain under his own power and will the free dispensation of his favours2 that he may illuminate what nations he pleases2 that wherever he pleases he may introduce the preaching of his word2 that he may give to his instruction whatever kind and degree of profit and success he pleases2 that wherever he pleases1 in any age1 he may punish the ingratitude of the world by depriving them of the knowledge of his name1 and when he pleases restore it on account of his mercy8 ,we see1 therefore1 the absurdity of the cavils with which impious men disturb the minds of the simple on this subject1 to call in question either the righteousness of ,god or the truth of the ,scripture4 ,chapter ,,xii4 ,the ,necessity ,of ,christ ,becoming ,man ,in ,order ,to ,fulfil ,the ,office ,of ,mediator4 ,it was of great importance to our interests1 that he1 who was to be our ,mediator1 should be both true ,god and true man4 ,if an inquiry be made concerning the necessity of this1 it was not indeed a simple1 or1 as we commonly say1 an absolute necessity1 but such as arose from the heavenly decree1 on which the salvation of men depended4 ,but our most merciful ,father has appointed that which was best for us4 ,for since our iniquities1 like a cloud intervening between us and him1 had entirely alienated us from the kingdom of heaven1 no one that could not approach to ,god could be a mediator for the restoration of peace4 ,but who could have approached to him8 ,could any one of the children of ,adam8 ,they1 with their parent1 all dreaded the ,divine presence4 ,could any one of the angels8 ,they also stood in need of a head1 by a connection with whom they might be confirmed in a perfect and unvarying adherence to their ,god4 ,what1 then1 could be done8 ,our situation was truly deplorable1 unless the ,divine majesty itself would descend to us2 for we could not ascend to it4 ,thus it was necessary that the ,son of ,god should become ,immanuel1 that is1 ,god with us2 and this in order that there might be a mutual union and coalition between his ,divinity and the nature of man2 for otherwise the proximity could not be sufficiently near1 nor could the affinity be sufficiently strong1 to authorize us to hope that ,god would dwell with us4 ,so great was the discordance between our pollution and the perfect purity of ,god4 ,although man had remained immaculately innocent1 yet his condition would have been too mean for him to approach to ,god without a ,mediator4 ,what1 then1 can he do1 after having been plunged by his fatal fall into death and hell1 defiled with so many blemishes1 putrefying in his own corruption1 and1 in a word1 overwhelmed with every curse8 ,it is not without reason1 therefore1 that ,paul1 when about to exhibit ,christ in the character of a ,mediator1 expressly speaks of him as a man4 8,there is one ,mediator10 he says1 8between ,god and man1 the man ,christ ,jesus407#ajii7 ,he might have called him ,god1 or might indeed have omitted the appellation of man1 as well as that of ,god2 but because the ,spirit1 who spake by him1 knew our infirmity1 he has provided a very suitable remedy against it1 by placing the ,son of ,god familiarly among us1 as though he were one of us4 ,therefore1 that no one may distress himself where he is to seek the ,mediator1 or in what way he may approach him1 the apostle1 by denominating him a man1 apprizes us that he is near1 and even close to us1 since he is our own flesh4 ,he certainly intends the same as is stated in another place more at large--8that we have not a high priest which cannot be touched with the feeling of our infirmities1 but was in all points tempted like as we are1 yet without sin407#aajj7 ,,ii4 ,this will still more fully appear1 if we consider1 that it was no mean part which the ,mediator had to perform2 namely1 to restore us to the ,divine favour1 so as1 of children of men1 to make us children of ,god2 of heirs of hell1 to make us heirs of the kingdom of heaven4 ,who could accomplish this1 unless the ,son of ,god should become also the ,son of man1 and thus receive to himself what belongs to us1 and transfer to us that which is his1 and make that which is his by nature ours by grace8 ,depending1 therefore1 on this pledge1 we have confidence that we are the children from ,god1 because he1 who is the ,son of ,god by nature1 has provided himself a body from our body1 flesh from our flesh1 bones from our bones17#aaja7 that he might be the same with us3 he refused not to assume that which was peculiar to us1 that we also might obtain that which he had peculiar to him2 and that so in common with us he might be both the ,son of ,god and the ,son of man4 ,hence arises that holy fraternity1 which he mentions with his own mouth in the following words3 8,i ascend unto my ,father1 and your ,father2 and to my ,god1 and your ,god407#aajb7 ,on this account we have a certainty of the inheritance of the kingdom of heaven1 because the only ,son of ,god1 to whom it exclusively belonged1 has adopted us as his brethren2 and if we are his brethren1 we are consequently co heirs to the inheritance47#aajc7 ,moreover it was highly necessary also for this reason1 that he who was to be our ,redeemer should be truly both ,god and man4 ,it was his office to swallow up death2 who could do this1 but he who was life itself8 ,it was his to overcome sin2 who could accomplish this1 but righteousness itself8 ,it was his to put to flight the powers of the world and of the air2 who could do this1 but a power superior both to the world and to the air8 ,now1 who possesses life or righteousness1 or the empire and power of heaven1 but ,god alone8 ,therefore the most merciful ,god1 when he determined on our redemption1 became himself our ,redeemer in the person of his only begotten ,son6 ,,iii4 ,another branch of our reconciliation with ,god was this--that man1 who had ruined himself by his own disobedience1 should remedy his condition by obedience1 should satisfy the justice of ,god1 and suffer the punishment of his sin4 ,our ,lord then made his appearance as a real man2 he put on the character of ,adam1 and assumed his name1 to act as his substitute in his obedience to the ,father1 to lay down our flesh as the price of satisfaction to the justice of ,god2 and to suffer the punishment which we had deserved1 in the same nature in which the offence had been committed4 ,as it would have been impossible1 therefore1 for one who was only ,god to suffer death1 or for one who was a mere man to overcome it1 he associated the human nature with the ,divine1 that he might submit the weakness of the former to death1 as an atonement for sins2 and that with the power of the latter he might contend with death1 and obtain a victory on our behalf4 ,those who despoil ,christ1 therefore1 either of his ,divinity or his humanity1 either diminish his majesty and glory1 or obscure his goodness4 ,nor are they1 on the other hand1 less injurious to men1 whose faith they weaken and subvert2 since it cannot stand any longer than it rests upon this foundation4 ,moreover1 the ,redeemer to be expected was that ,son of ,abraham and ,david1 whom ,god had promised in the law and the prophets4 ,hence the minds of the faithful derive another advantage1 because from the circumstance of his ancestry being traced to ,david and to ,abraham1 they have an additional assurance that this is the ,christ1 who was celebrated in so many prophecies4 ,but we should particularly remember1 what ,i have just stated--that our common nature is a pledge of our fellowship with the ,son of ,god2 that1 clothed in our flesh1 he vanquished sin and death1 in order that the victory and triumph might be ours2 that the flesh which he received from us he offered up as a sacrifice1 in order to expiate and obliterate our guilt1 and appease the just wrath of the ,father4 ,,iv4 ,the persons who consider these things1 with the diligent attention which they deserve1 will easily disregard vague speculations which attract minds that are inconstant and fond of novelty4 ,such is the notion1 that ,christ would have become man1 even though the human race had needed no redemption4 ,i grant1 indeed1 that at the original creation1 and in the state of integrity1 he was exalted as head over angels and men2 for which reason ,paul calls him 8the firstborn of every creature207#aajd7 but since the whole ,scriptures proclaim1 that he was clothed in flesh in order to become a ,redeemer1 it argues excessive temerity to imagine another cause or another end for it4 ,the end for which ,christ was promised from the beginning1 is sufficiently known2 it was to restore a fallen world1 and to succour ruined men4 ,therefore under the law his image was exhibited in sacrifices1 to inspire the faithful with a hope that ,god would be propitious to them1 after he should be reconciled by the expiation of their sins4 ,and as1 in all ages1 even before the promulgation of the law1 the ,mediator was never promised without blood1 we conclude that he was destined by the eternal decree of ,god to purify the pollution of men2 because the effusion of blood is an emblem of expiation4 ,the prophets proclaimed and foretold him1 as the future reconciler of ,god and men4 ,as a sufficient specimen of all1 we refer to that very celebrated testimony of ,isaiah1 where he predicts1 that he should be smitten of ,god for the transgressions of the people1 that the chastisement of their peace might be upon him2 and that he should be a priest to offer up himself as a victim2 that by his stripes others should be healed2 and that because all men had gone astray1 and been dispersed like sheep1 it had pleased the ,lord to afflict him and to lay on him the iniquities of all47#aaje7 ,as we are informed that ,christ is particularly appointed by ,god for the relief of miserable sinners1 all who pass these bounds are guilty of indulging a foolish curiosity4 ,when he himself appeared in the world1 he declared the design of his advent to be1 to appease ,god and restore us from death to life4 ,the apostles testified the same4 ,thus ,john1 before he informs us that the ,word was made flesh1 mentions the defection of man47#aajf7 ,but our principal attention is due to ,christ himself speaking of his own office4 ,he says1 8,god so loved the world1 that he gave his only begotten ,son1 that whosoever believeth in him should not perish1 but have everlasting life407#aajg7 ,again3 8,the hour is coming1 and now is1 when the dead shall hear the voice of the ,son of ,god2 and they that hear shall live407#aajh7 8,i am the resurrection and the life2 he that believeth in me1 though he were dead1 yet shall he live407#aaji7 ,again3 8,the ,son of man is come to save that which was lost407#aaaj7 ,again3 8,they that be whole need not a physician407#aaaa7 ,there would be no end1 if ,i meant to quote all the passages4 ,the apostles with one consent call us back to this principle2 for certainly1 if he had not come to reconcile ,god1 the honour of his priesthood would have been lost1 for a priest is appointed as a ,mediator to intercede between ,god and men37#aaab7 he could not have been our righteousness1 because he was made a sacrifice for us1 that ,god might not impute sins to us47#aaac7 ,finally1 he would have been despoiled of all the noble characters under which he is celebrated in the ,scripture4 ,this assertion of ,paul would have no foundation3 8,what the law could not do1 ,god1 sending his own ,son in the likeness of sinful flesh1 and for sin1 condemned sin in the flesh407#aaad7 ,nor would there be any truth in what he teaches in another place1 that 8the kindness and love of ,god our ,saviour towards man appeared07#aaae7 in the gift of ,christ as a ,redeemer4 ,to conclude1 the ,scripture no where assigns any other end1 for which the ,son of ,god should choose to become incarnate1 and should also receive this command from the ,father1 than that he might be made a sacrifice to appease the ,father on our account4 8,thus it is written1 and thus it behoved ,christ to suffer2 and that repentance should be preached in his name407#aaaf7 8,therefore doth my ,father love me1 because ,i lay down my life4 ,this commandment have ,i received of my ,father407#aaag7 8,as ,moses lifted up the serpent in the wilderness1 even so must the ,son of man be lifted up407#aaah7 ,again3 8,father1 save me from this hour2 but for this cause came ,i unto this hour407#aaai7 8,father1 glorify thy ,son407#aabj7 ,where he clearly assigns1 as the end of his assumption of human nature1 that it was to be an expiatory sacrifice for the abolition of sins4 ,for the same reason1 ,zacharias pronounces that he is come1 according to the promise given to the fathers1 8to give light to them that sit in the shadow of death407#aaba7 ,let us remember that all these things are spoken of the ,son of ,god1 8in whom10 according to the testimony of ,paul1 8are hidden all the treasures of wisdom and knowledge107#aabb7 and besides whom he glories in knowing nothing47#aabc7 ,v4 ,if any one object1 that it is not evinced by any of these things1 that the same ,christ1 who has redeemed men from condemnation1 could not have testified his love to them by assuming their nature1 if they had remained in a state of integrity and safety1--we briefly reply1 that since the ,spirit declares these two things1 ,christ's becoming our ,redeemer1 and his participation of the same nature1 to have been connected by the eternal decree of ,god1 it is not right to make any further inquiry4 ,for he who feels an eager desire to know something more1 not being content with the immutable appointment of ,god1 shows himself also not to be contented with this ,christ1 who has been given to us as the price of our redemption4 ,paul not only tells us the end of his mission1 but ascending to the sublime mystery of predestination1 very properly represses all the licentiousness and prurience of the human mind1 by declaring1 that 8the ,father hath chosen us in ,christ before the foundation of the world1 and predestinated us to the adoption of children according to the good pleasure of his will1 and made us accepted in his beloved ,son1 in whom we have redemption through his blood407#aabd7 ,here the fall of ,adam is certainly not presupposed1 as of anterior date2 but we have a discovery of what was decreed by ,god before all ages1 when he determined to remedy the misery of mankind4 ,if any adversary object again1 that this design of ,god depended on the fall of man1 which he foresaw1 it is abundantly sufficient for me1 that every man is proceeding with impious presumption to imagine to himself a new ,christ1 whoever he be that permits himself to inquire1 or wishes to know1 concerning ,christ1 any more than ,god has predestinated in his secret decree4 ,and justly does ,paul1 after having been thus treating of the peculiar office of ,christ1 implore1 on behalf of the ,ephesians1 the spirit of understanding1 8that they may be able to comprehend what is the breadth1 and length1 and depth1 and height2 and to know the love of ,christ1 which passeth knowledge207#aabe7 as though he would labour to surround our minds with barriers1 that wherever mention is made of ,christ1 they may not decline in the smallest degree from the grace of reconciliation4 ,wherefore1 since 8this is0 testified by ,paul to be 8a faithful saying1 that ,christ ,jesus came into the world to save sinners107#aabf7 ,i gladly acquiesce in it4 ,and since the same apostle in another place informs us1 that 8the grace1 which is now made manifest by the gospel1 was given us in ,christ ,jesus before the world began107#aabg7 ,i conclude that ,i ought to persevere in the same doctrine with constancy to the end4 ,this modesty is unreasonably censured by ,osiander1 who in the present age has unhappily agitated this question1 which a few persons had slightly touched before4 ,he alleges a charge of presumption against those who deny that the ,son of ,god would have appeared in the flesh1 if ,adam had never fallen1 because this tenet is contradicted by no testimony of ,scripture2 as if ,paul laid no restraint on such perverse curiosity1 when1 after having spoken of the accomplishment of our redemption by ,christ1 he immediately adds this injunction3 8,avoid foolish questions407#aabh7 ,the frenzy of some1 that have been desirous of appearing prodigiously acute1 has proceeded to such a length as to question whether the ,son of ,god could assume the nature of an ass4 ,this monstrous supposition1 which all pious persons justly abhor and detest1 ,osiander excuses under this pretext1 that it is nowhere in ,scripture expressly condemned2 as if1 when ,paul esteems nothing valuable or worthy of being known but ,christ crucified1 he would admit an ass to be the author of salvation6 ,therefore he who in another place declares that ,christ was appointed by the eternal decree of the ,father as 8the head over all107#aabi7 would never acknowledge any other who had not been appointed to the office of a ,redeemer4 ,,vi4 ,but the principle which he boasts is altogether frivolous4 ,he maintains that man was created in the image of ,god1 because he was formed in the similitude of the future ,messiah1 that he might resemble him whom the ,father had already decreed to clothe with flesh4 ,whence he concludes that if ,adam had never fallen from his primitive integrity1 ,christ would nevertheless have become man4 ,how nugatory and forced this is1 all who possess a sound judgment readily perceive4 ,but he supposes that he has been the first to discover wherein the ,divine image consisted2 namely1 that the glory of ,god not only shone in those eminent talents with which man was endued1 but that ,god himself essentially resided in him4 ,now1 though ,i admit that ,adam bore the ,divine image1 inasmuch as he was united to ,god1 which is the true and consummate perfection of dignity1 yet ,i contend that the similitude of ,god is to be sought only in those characters of excellence1 with which ,god distinguished ,adam above the other creatures4 ,and that ,christ was even then the image of ,god1 is universally allowed2 and therefore whatever excellence was impressed on ,adam proceeded from this circumstance1 that he approached to the glory of his ,maker by means of his only begotten ,son4 ,man1 therefore1 was made in the image of ,god1 and was designed to be a mirror to display the glory of his ,creator4 ,he was exalted to this degree of honour by the favour of the only begotten ,son2 but ,i add1 that this ,son was a common head to angels as well as to men2 so that the angels also were entitled to the same dignity which was conferred on man4 ,and when we hear them called the 8children of ,god107#aacj7 it would be unreasonable to deny that they have some resemblance to their ,father4 ,but if he designed his glory to be represented in angels as well as in men1 and to be equally conspicuous in the angelic as in the human nature1 ,osiander betrays his ignorance and folly in saying that men were preferred to angels1 because the latter did not bear the image of ,christ4 ,for they could not constantly enjoy the present contemplation of ,god1 unless they were like him4 ,and ,paul teaches us that men are no otherwise renewed after the image of ,god1 than that if they be associated with angels1 they may be united together under one head47#aaca7 ,finally1 if we give credit to ,christ1 our ultimate felicity1 when we shall be received into heaven1 will consist in being conformed to the angels4 ,but if ,osiander may infer1 that the primary exemplar of the ,divine image was taken from the human nature of ,christ1 with the same justice may any other person contend1 that ,christ must have been a partaker of the nature of angels1 because they likewise possess the image of ,god4 ,,vii4 ,osiander1 then1 has no reason to fear1 that ,god might possibly be proved a liar1 unless the decree concerning the incarnation of his ,son had been previously and immutably fixed in his mind4 ,because1 though ,adam had not fallen from his integrity1 yet he would have resembled ,god just as the angels do2 and yet it would not have been necessary on that account for the ,son of ,god to become either a man or an angel4 ,nor has he any cause to fear this absurdity1 that if ,god had not immutably decreed1 before the creation of man1 that ,christ should be born1 not as a ,redeemer1 but as the first man1 he might lose his prerogative2 whereas now he would not have become incarnate but for an accidental cause1 that is1 to restore mankind from ruin2 so that he might thence infer1 that ,christ was created after the image of ,adam4 ,for why should he dread1 what the ,scripture so plainly teaches1 that he was made like us in all things1 sin excepted87#aacb7 whence also ,luke hesitates not in his genealogy to call him 8the son of ,adam407#aacc7 ,i would also wish to know why ,paul styles ,christ 8the second ,adam107#aacd7 but because he was destined to become man1 in order to extricate the posterity of ,adam from ruin4 ,if he sustained that capacity before the creation1 he ought to have been called 8the first ,adam40 ,osiander boldly affirms1 that because ,christ was already foreknown as man in the ,divine mind1 therefore men were formed in his likeness4 ,but ,paul1 by denominating him 8the second ,adam10 places the fall1 whence arises the necessity of restoring our nature to its primitive condition1 in an intermediate point between the first original of mankind and the restitution which we obtain through ,christ2 whence it follows that the fall was the cause of the incarnation of the ,son of ,god4 ,now1 ,osiander argues unreasonably and impertinently1 that while ,adam retained his integrity1 he would be the image of himself1 and not of ,christ4 ,on the contrary1 ,i reply1 that although the ,son of ,god had never been incarnate1 both the body and the soul of man would equally have displayed the image of ,god2 in whose radiance it always appeared1 that ,christ was truly the head1 possessing the supremacy over all4 ,and thus we destroy that futile subtilty raised by ,osiander1 that the angels would have been destitute of this head1 unless ,god had decreed to clothe his ,son with flesh1 even without any transgression of ,adam4 ,for he too inconsiderately takes for granted1 what no wise man will concede1 that ,christ has no supremacy over angels1 and that he is not their ,prince1 except in his human nature4 ,but we may easily conclude1 from the language of ,paul1 that1 as the eternal ,word of ,god1 he is 8the firstborn of every creature207#aace7 not that he was created1 or ought to be numbered among creatures1 but because the holy state of the world1 adorned as it was at the beginning with consummate beauty1 had no other author2 and that afterwards1 as man1 he was 8the first begotten from the dead40 ,for in one short passage he proposes to our consideration both these points--that all things were created by the ,son1 that he might have dominion over angels2 and that he was made man1 that he might become our ,redeemer47#aacf7 ,another proof of ,osiander's ignorance is his assertion1 that men would not have had ,christ for their ,king1 if he had not been incarnate2 as though the kingdom of ,god could not subsist1 if the eternal ,son of ,god1 without being invested with humanity1 uniting angels and men in the participation of his glorious life1 had himself held the supreme dominion6 ,but he is always deceived1 or rather bewilders himself1 in this false principle1 that the ,church would have been destitute of a head1 if ,christ had not been manifested in the flesh2 as if1 while he was head over angels1 he could not likewise by his ,divine power preside over men1 and by the secret energy of his ,spirit animate and support them1 like his own body1 till they should be exalted to heaven1 and enjoy the life of angels6 ,these impertinencies1 which ,i have thus far refuted1 ,osiander esteems as incontrovertible oracles4 ,inebriated by the charms of his own speculations1 he is accustomed to express himself in the language of ridiculous triumph1 without any sufficient cause4 ,but he quotes one passage more1 which he asserts to be conclusive beyond all the rest2 that is1 the prophecy of ,adam1 who1 when he saw his wife1 said1 8,this is now bone of my bone1 and flesh of my flesh407#aacg7 ,but how does he prove this to be a prophecy8 ,because ,christ1 according to ,matthew1 attributes the same language to ,god2 as though every thing that ,god has spoken by men contained some prophecy6 ,then ,osiander may seek for prophecies in each of the precepts of the law1 of which it is evident ,god was the author4 ,besides1 ,christ would have been a low and grovelling expositor1 if he had confined himself to the literal sense4 ,because he is treating1 not of the mystical union1 with which he has honoured his ,church1 but only of conjugal fidelity2 he informs us1 that ,god had pronounced a husband and wife to be one flesh1 that no one might attempt by a divorce to violate that indissoluble bond4 ,if ,osiander be displeased with this simplicity1 let him censure ,christ1 because he did not conduct his disciples to a mystery1 by a more subtile interpretation of the language of the ,father4 ,nor does his delirious imagination obtain any support from ,paul1 who1 after having said that 8we are members of ,christ's flesh10 immediately adds1 8this is a great mystery407#aach7 ,for the apostle's design was1 not to explain the sense in which ,adam spoke1 but1 under the figure and similitude of marriage1 to display the sacred union which makes us one with ,christ4 ,and this is implied in his very words2 for when he apprizes us that he is speaking of ,christ and the ,church1 he introduces a kind of correction to distinguish between the law of marriage and the spiritual union of ,christ and the ,church4 ,wherefore this futile notion appears destitute of any solid foundation4 ,nor do ,i think there will be any necessity for me to discuss similar subtilties2 since the vanity of them all will be discovered from the foregoing very brief refutation4 ,but this sober declaration will be amply sufficient for the solid satisfaction of the children of ,god2 that 8when the fulness of the time was come1 ,god sent forth his ,son1 made of a woman1 made under the law1 to redeem them that were under the law407#aaci7 ,chapter ,,xiii4 ,christ's ,assumption ,of ,real ,humanity4 ,the arguments for the ,divinity of ,christ1 which has already been proved by clear and irrefragable testimonies1 it would1 ,i conceive1 be unnecessary to reiterate4 ,it remains1 then1 for us to examine1 how1 after having been invested with our flesh1 he has performed the office of a ,mediator4 ,now1 the reality of his humanity was anciently opposed by the ,manichans and by the ,marcionites4 ,of whom the latter imagined to themselves a visionary phantom instead of the body of ,christ2 and the former dreamed that he had a celestial body4 ,but both these notions are contrary to numerous and powerful testimonies of ,scripture4 ,for the blessing is promised1 neither in a heavenly seed1 nor in a phantom of a man1 but in the seed of ,abraham and ,jacob2 nor is the eternal throne promised to an arial man1 but to the ,son of ,david and the fruit of his loins47#aadj7 ,wherefore1 on his manifestation in the flesh1 he is called the ,son of ,david and of ,abraham1 not because he was merely born of the virgin after having been formed of some arial substance2 but because1 according to ,paul1 he was 8made of the seed of ,david according to the flesh20 as the same apostle in another place informs us1 that 8according to the flesh0 he descended from the ,jews47#aada7 ,wherefore the ,lord himself1 not content with the appellation of man1 frequently calls himself also the ,son of ,man--a term which he intended as a more express declaration of his real humanity4 ,as the ,holy ,spirit has on so many occasions1 by so many instruments1 and with such great diligence and simplicity1 declared a fact by no means abstruse in itself1 who could have supposed that any mortals would have such consummate impudence as to dare to obscure it with subtilties8 ,but more testimonies offer themselves1 if we wished to multiply them2 such as this of ,paul1 that 8,god sent forth his ,son made of a woman207#aadb7 and innumerable others1 from which he appears to have been liable to hunger1 thirst1 cold1 and other infirmities of our nature4 ,but from the multitude we must chiefly select those1 which may conduce to the edification of our minds in true faith2 as when it is said1 that 8he took not on him the nature of angels1 but he took on him the seed of ,abraham20 that he took flesh and blood1 8that through death he might destroy him that had the power of death20 for which cause he is not ashamed to call them brethren2 that 8in all things it behoved him to be made like unto his brethren1 that he might be a merciful and faithful high priest20 that 8we have not a high priest which cannot be touched with the feeling of our infirmities207#aadc7 and the like4 ,to the same purpose is what we have just before mentioned1 that it was necessary for the sins of the world to be expiated in our flesh2 which is clearly asserted by ,paul47#aadd7 ,and certainly all that the ,father has conferred on ,christ1 belongs to us1 because he 8is the head1 from whom the whole body is fitly joined together1 and compacted by that which every joint supplieth407#aade7 ,there will otherwise be no propriety in the declaration1 8that ,god giveth the ,spirit not by measure unto him1 that we may all receive of his fulness207#aadf7 since nothing would be more absurd1 than that ,god should be enriched in his essence by any adventitious gift4 ,for this reason also ,christ himself says in another place1 8,for their sakes ,i sanctify myself407#aadg7 ,,ii4 ,the passages which they adduce in confirmation of this error1 they most foolishly pervert2 nor do their frivolous subtilties at all avail them in their endeavours to obviate the arguments which ,i have advanced in defence of our sentiments4 ,marcion imagines that ,christ invested himself with a phantom instead of a real body2 because he is said to have been 8made in the likeness of men10 and to have been 8found in fashion as a man407#aadh7 ,but in drawing this conclusion1 he totally overlooks the scope of ,paul in that passage4 ,for his design is1 not to describe the nature of the body which ,christ assumed1 but to assert that whilst he might have displayed his ,divinity1 he manifested himself in the condition of an abject and despised man4 ,for1 to exhort us to humility by the example of ,christ1 he shows1 that being ,god1 he might have instantaneously made a conspicuous exhibition of his glory to the world2 yet that he receded from his right1 and voluntarily debased himself1 for that he assumed the form of a servant1 and content with that humble station1 suffered his ,divinity to be hidden behind the veil of humanity4 ,the subject of this statement1 without doubt1 is not the nature of ,christ1 but his conduct4 ,from the whole context also it is easy to infer1 that ,christ humbled himself by the assumption of a real human nature4 ,for what is the meaning of this clause1 8that he was found in fashion as a man10 but that for a time his ,divine glory was invisible1 and nothing appeared but the human form1 in a mean and abject condition8 ,for otherwise there would be no foundation for this assertion of ,peter1 that he was 8put to death in the flesh1 but quickened by the ,spirit107#aadi7 if the ,son of ,god had not been subject to the infirmities of human nature4 ,this is more plainly expressed by ,paul1 when he says1 that 8he was crucified through weakness407#aaej7 ,the same is confirmed by his exaltation1 because he is positively asserted to have obtained a new glory after his humiliation2 which could only be applicable to a real man composed of body and soul4 ,manichus fabricates for ,christ an arial body2 because he is called 8the second ,adam1 the ,lord from heaven407#aaea7 ,but the apostle in that place is not speaking of a celestial corporeal essence1 but of a spiritual energy1 which1 being diffused from ,christ1 raises us into life4 ,that energy we have already seen that ,peter and ,paul distinguish from his body4 ,the orthodox doctrine1 therefore1 concerning the body of ,christ1 is firmly established by this very passage4 ,for unless ,christ had the same corporeal nature with us1 there would be no force in the argument which ,paul so vehemently urges1 that if ,christ be risen from the dead1 then we also shall rise2 that if we rise not1 neither is ,christ risen47#aaeb7 ,of whatever cavils either the ancient ,manichans1 or their modern disciples1 endeavour to avail themselves1 they cannot succeed4 ,their nugatory pretence that ,christ is called 8the ,son of man10 because he was promised to men1 is a vain subterfuge2 for it is evident that in the ,hebrew idiom1 the ,son of man is a phrase expressive of a real man4 ,and ,christ undoubtedly retained the phraseology of his own language4 ,there is no room for disputing what is meant by the sons of ,adam4 ,and not to go any further1 it will be fully sufficient to quote a passage in the eighth psalm which the apostles apply to ,christ3 8,what is man1 that thou art mindful of him1 or the son of man1 that thou visitest him80 ,this phrase expresses the true humanity of ,christ2 because1 though he was not immediately begotten by a mortal father1 yet his descent was derived from ,adam4 ,nor would there otherwise be any truth in what we have just quoted1 that ,christ became a partaker of flesh and blood1 that he might bring many sons to glory--language which clearly styles him to be a partaker of the same common nature with us4 ,in the same sense the apostle says1 that 8both he that sanctifieth and they who are sanctified are all of one40 ,for the context proves that this refers to a community of nature2 because he immediately adds1 8for which cause he is not ashamed to call them brethren407#aaec7 ,for if he had already said that the faithful are of ,god1 what reason could ,jesus ,christ have to be ashamed of such great dignity8 ,but because ,christ1 of his infinite grace1 associates himself with those who are vile and contemptible1 it is therefore said that he is not ashamed4 ,it is a vain objection which they make1 that on this principle the impious will become the brethren of ,christ2 because we know that the children of ,god are born1 not of flesh and blood1 but of the ,spirit through faith2 therefore a community of nature alone is not sufficient to constitute a fraternal union4 ,but though it is only to the faithful that the apostle assigns the honour of being one with ,christ1 yet it does not follow that unbelievers are not1 according to the flesh1 born of the same original2 as1 when we say that ,christ was made man1 to make us children of ,god1 this expression extends not to all men2 because faith is the medium by which we are spiritually ingrafted into the body of ,christ4 ,they likewise raise a foolish contention respecting the appellation of firstborn4 ,they plead that ,christ ought to have been born at the beginning1 immediately of ,adam1 in order 8that he might be the firstborn among many brethren407#aaed7 ,but the primogeniture attributed to him refers not to age1 but to the degree of honour and the eminence of power which he enjoys4 ,nor is there any more plausibility in their notion1 that ,christ is said to have assumed the nature of man1 and not of angels1 because he received the human race into his favour4 ,for the apostle1 to magnify the honour with which ,christ has favoured us1 compares us with the angels1 before whom in this respect we are preferred47#aaee7 ,and if the testimony of ,moses be duly considered1 where he says that the ,seed of the woman shall bruise the head of the serpent17#aaef7 it will decide the whole controversy4 ,for that prediction relates not to ,christ alone1 but to the whole human race4 ,because the victory was to be gained for us by ,christ1 ,god pronounces1 in general1 that the posterity of the woman should be superior to the devil4 ,whence it follows1 that ,christ descended from the human race2 because the design of ,god1 in that promise to ,eve1 was to comfort her with a good hope1 that she might not be overcome with sorrow4 ,,iii4 ,those passages1 where ,christ is called 8the seed of ,abraham10 and 8the fruit of the body of ,david10 they with equal folly and wickedness involve in allegories4 ,for if the word seed had been used in an allegorical sense1 ,paul certainly would not have been silent respecting it1 where1 without any figure1 he explicitly affirms1 that there are not many sons of ,abraham who are ,redeemers1 but ,christ alone47#aaeg7 ,equally unfounded is their notion1 that ,christ is called the ,son of ,david in no other sense1 but because he had been promised1 and was at length manifested in due time4 ,for after ,paul has declared him to have been 8made of the seed of ,david10 the immediate addition of this phrase1 8according to the flesh107#aaeh7 is certainly a designation of nature4 ,thus also in another place he calls him 8,god blessed for ever10 and distinctly states that he descended from the ,jews 8as concerning the flesh407#aaei7 ,now1 if he was not really begotten of the seed of ,david1 what is the meaning of this expression1 8the fruit of his loins807#aafj7 ,what becomes of this promise1 8,of the fruit of thy body will ,i set upon thy throne807#aafa7 ,they likewise trifle in a sophistical manner with the genealogy of ,christ1 as it is given by ,matthew4 ,for though he mentions the parents of ,joseph1 and not of ,mary1 yet as he was treating of a thing then generally known1 he thought it sufficient to show that ,joseph descended from the seed of ,david1 while there could be no doubt that ,mary was of the same family4 ,but ,luke goes further1 with a view to signify1 that the salvation procured by ,christ is common to all mankind2 since ,christ1 the author of salvation1 is descended from ,adam1 the common parent of all4 ,i grant1 indeed1 that from the genealogy it cannot be inferred that ,christ is the ,son of ,david1 any otherwise than as he was born of the ,virgin4 ,but the modern ,marcionites1 to give a plausibility to their error1 that ,christ derived his body from nothing1 contend that women have no generative semen2 and thus they subvert the elements of nature4 ,but as this is not a theological question1 and the arguments which they adduce are so futile that there will be no difficulty in repelling them1 ,i shall not meddle with points belonging to philosophy and the medical art4 ,it will be sufficient for me to obviate the objection which they allege from the ,scripture1 namely1 that ,aaron and ,jehoiada married wives of the tribe of ,judah2 and thus1 if women contain generative semen1 the distinction of tribes was confounded4 ,but it is sufficiently known1 that1 for the purposes of political regulation1 the posterity is always reckoned from the father2 yet that the superiority of the male sex forms no objection to the coperation of the female semen in the process of generation4 ,this solution extends to all the genealogies4 ,frequently1 when the ,scripture exhibits a catalogue of names1 it mentions none but men2 is it therefore to be concluded that women are nothing8 ,even children themselves know that women are comprehended under their husbands4 ,for this reason women are said to bear children to their husbands1 because the name of the family always remains with the males4 ,now1 as it is a privilege conceded to the superiority of the male sex1 that children should be accounted noble or ignoble1 according to the condition of their fathers1 so1 on the other hand1 it is held by the lawyers1 that in a state of slavery the offspring follows the condition of the mother4 ,whence we may infer1 that the offspring is produced partly from the seed of the mother2 and the common language of all nations implies that mothers have some share in the generation of children4 ,this is in harmony with the ,divine law1 which otherwise would have no ground for the prohibition of the marriage of an uncle with his sister's daughter2 because in that case there would be no consanguinity4 ,it would also be lawful for a man to marry his uterine sister1 provided she were begotten by another father4 ,but while ,i grant that a passive power is ascribed to women1 ,i also maintain that the same that is affirmed of men is indiscriminately predicated of them4 ,nor is ,christ himself said to be 8made0 by a woman1 but 8of a woman407#aafb7 ,some of these persons1 casting off all modesty1 impudently inquire1 whether we choose to say that ,christ was procreated from the menstrual seed of the ,virgin4 ,i will inquire1 on the other hand1 whether he was not united with the blood of his mother2 and this they must be constrained to confess4 ,it is properly inferred1 therefore1 from the language of ,matthew1 that inasmuch as ,christ was begotten of ,mary17#aafc7 he was procreated from her seed2 as when ,booz is said to have been begotten of ,rahab17#aafd7 it denotes a similar generation4 ,nor is it the design of ,matthew here to describe the ,virgin as a tube through which ,christ passed1 but to discriminate this miraculous conception from ordinary generation1 in that ,jesus ,christ was generated of the seed of ,david by means of a ,virgin4 ,in the same sense1 and for the same reason that ,isaac is said to have been begotten of ,abraham1 ,solomon of ,david1 and ,joseph of ,jacob1 so ,christ is said to have been begotten of his mother4 ,for the evangelist has written the whole of his account upon this principle2 and to prove that ,christ descended from ,david1 he has contented himself with this one fact1 that he was begotten of ,mary4 ,whence it follows1 that he took for granted the consanguinity of ,mary and ,joseph4 ,,iv4 ,the absurdities1 with which these opponents wish to press us1 are replete with puerile cavils4 ,they esteem it mean and dishonourable to ,christ1 that he should derive his descent from men2 because he could not be exempt from the universal law1 which concludes all the posterity of ,adam1 without exception1 under sin47#aafe7 ,but the antithesis1 which we find in ,paul1 easily solves this difficulty3 8,as by one man sin entered into the world1 and death by sin1 even so by the righteousness of one1 the grace of ,god hath abounded407#aaff7 ,to this the following passage corresponds3 8,the first man is of the earth1 earthy2 the second man is the ,lord from heaven407#aafg7 ,therefore the same apostle1 in another place1 by teaching us that ,christ was 8sent in the likeness of sinful flesh07#aafh7 to satisfy the law1 expressly distinguishes him from the common condition of mankind2 so that he is a real man1 and yet free from all fault and corruption4 ,they betray their ignorance in arguing that1 if ,christ is perfectly immaculate1 and was begotten of the seed of ,mary1 by the secret operation of the ,spirit1 then it follows that there is no impurity in the seed of women1 but only in that of men4 ,for we do not represent ,christ as perfectly immaculate1 merely because he was born of the seed of a woman unconnected with any man1 but because he was sanctified by the ,spirit1 so that his generation was pure and holy1 such as it would have been before the fall of ,adam4 ,and it is a fixed maxim with us1 that whenever the ,scripture mentions the purity of ,christ1 it relates to a real humanity2 because to assert the purity of ,deity would be quite unnecessary4 ,the sanctification1 also1 of which he speaks in the seventeenth chapter of ,john17#aafi7 could have no reference to the ,divine nature4 ,nor do we1 as they pretend1 imagine two kinds of seed in ,adam1 notwithstanding ,christ was free from all contagion4 ,for the generation of man is not naturally and originally impure and corrupt1 but only accidentally so1 in consequence of the fall4 ,therefore we need not wonder1 that ,christ1 who was to restore our integrity1 was exempted from the general corruption4 ,but what they urge on us as an absurdity1 that if the ,word of ,god was clothed with flesh1 it was therefore confined within the narrow prison of an earthly body1 is mere impudence2 because1 although the infinite essence of the ,word is united in one person with the nature of man1 yet we have no idea of its incarceration or confinement4 ,for the ,son of ,god miraculously descended from heaven1 yet in such a manner that he never left heaven2 he chose to be miraculously conceived in the womb of the ,virgin1 to live on the earth1 and to be suspended on the cross2 and yet he never ceased to fill the universe1 in the same manner as from the beginning4 ,chapter ,,xiv4 ,the ,union ,of ,the ,two ,natures ,constituting ,the ,person ,of ,the ,mediator4 ,when it is said that 8the ,word was made flesh107#aagj7 this is not to be understood as if the ,word was transmuted into flesh1 or blended with flesh4 ,choosing from the womb of the ,virgin a temple for his residence1 he who was the ,son of ,god1 became also the ,son of man1 not by a confusion of substance1 but by a unity of person4 ,for we assert such a connection and union of the ,divinity with the humanity1 that each nature retains its properties entire1 and yet both together constitute one ,christ4 ,if any thing among men can be found to resemble so great a mystery1 man himself appears to furnish the most apposite similitude2 being evidently composed of two substances1 of which1 however1 neither is so confounded with the other1 as not to retain its distinct nature4 ,for the soul is not the body1 nor is the body the soul4 ,wherefore that is predicated separately of the soul1 which cannot be at all applied to the body4 ,on the contrary1 that is predicated of the body1 which is totally incompatible with the soul4 ,and that is predicated of the whole man1 which cannot with propriety be understood either of the soul or of the body alone4 ,lastly1 the properties of the soul are transferred to the body1 and the properties of the body to the soul2 yet he that is composed of these two parts is no more than one man4 ,such forms of expression signify that there is in man one person composed of two distinct parts2 and that there are two different natures united in him to constitute that one person4 ,the ,scriptures speak in a similar manner respecting ,christ4 ,they attribute to him1 sometimes those things which are applicable merely to his humanity2 sometimes those things which belong peculiarly to his ,divinity2 and not unfrequently those things which comprehend both his natures1 but are incompatible with either of them alone4 ,and this union of the two natures in ,christ they so carefully maintain1 that they sometimes attribute to one what belongs to the other--a mode of expression which the ancient writers called a communication of properties4 ,,ii4 ,these things might be liable to objection1 if the ,scripture did not abound with passages1 which prove that none of them is of human invention4 ,what ,christ asserted concerning himself1 8,before ,abraham was1 ,i am107#aaga7 was very inapplicable to his humanity4 ,i am aware of the cavil with which erroneous spirits would corrupt this passage1--that he was before all ages1 because he was even then foreknown as the ,redeemer1 as well in the decree of the ,father1 as in the minds of the faithful4 ,but as he clearly distinguishes the day of his manifestation from his eternal essence1 and professedly urges his antiquity1 in proof of his possessing an authority in which he excels ,abraham1 there is no doubt that he challenges to himself what is peculiar to the ,deity4 ,paul asserts him to be 8the first born of every creature1 that he is before all things1 and that by him all things consist307#aagb7 he declares himself1 that he 8had a glory with the ,father before the world was107#aagc7 and that he coperates with the ,father47#aagd7 ,these things are equally incompatible with humanity4 ,it is certain that these1 and such as these1 are peculiar attributes of ,divinity4 ,but when he is called the 8servant0 of the ,father27#aage7 when it is stated that he 8increased in wisdom and stature1 and in favour with ,god and man207#aagf7 that he seeks not his own glory2 that he knows not the last day2 that he speaks not of himself2 that he does not his own will2 that he was seen and handled27#aagg7 all this belongs solely to his humanity4 ,for as he is ,god1 he is incapable of any augmentation whatever2 he does all things for his own glory1 and there is nothing concealed from him2 he does all things according to the decision of his own will1 and is invisible and intangible4 ,and yet he ascribes these things not to his human nature separately1 but to himself1 as though they belonged to the person of the ,mediator4 ,but the communication of properties is exemplified in the assertion of ,paul that 8,god purchased the ,church with his own blood107#aagh7 and that 8the ,lord of glory0 was 8crucified407#aagi7 ,also in what ,john says1 that they had 8handled the ,word of life407#aahj7 ,god has no blood2 he is not capable of suffering1 or of being touched with hands2 but since he1 who was at once the true ,god and the man ,christ ,jesus1 was crucified and shed his blood for us1 those things which were performed in his human nature are improperly1 yet not without reason1 transferred to the ,divinity4 ,there is a similar example of this1 where ,john teaches us1 that 8,god laid down his life for us407#aaha7 ,there also the property of the humanity is transferred to the other nature4 ,again1 when ,christ1 while he still lived on the earth1 said1 8,no man hath ascended up to heaven1 but he that came down from heaven1 even the ,son of man which is in heaven307#aahb7 as man1 and in the body which he had assumed1 he certainly was not at that time in heaven1 but because he was both ,god and man1 on account of the union of both natures1 he attributed to one what belonged to the other4 ,,iii4 ,but the clearest of all the passages declarative of the true substance of ,christ are those which comprehend both the natures together2 such as abound in the ,gospel of ,john4 ,for it is not with exclusive reference to the ,deity or the humanity1 but respecting the complex person composed of both1 that we find it there stated2 that he has received of the ,father power to forgive sins1 to raise up whom he will1 to bestow righteousness1 holiness1 and salvation2 that he is appointed to be the ,judge of the living and the dead1 that he may receive the same honour as the ,father27#aahc7 finally1 that he is 8the light of the world10 8the good shepherd10 8the only door10 8the true vine407#aahd7 ,for with such prerogatives was the ,son of ,god invested at his manifestation in the flesh2 which although he enjoyed with the ,father before the creation of the world1 yet not in the same manner or on the same account2 and which could not be conferred on a mere man4 ,in the same sense also it is reasonable to understand the declaration of ,paul1 that after the last judgment ,christ 8shall deliver up the kingdom to ,god1 even the ,father407#aahe7 ,now1 the kingdom of the ,son of ,god1 which had no beginning1 will never have any end4 ,but as he concealed himself under the meanness of the flesh1 and humbled himself by assuming the form of a servant1 and laid aside his external majesty in obedience to the ,father17#aahf7 and after having undergone this humiliation1 was at length crowned with glory and honour1 and exalted to supreme dominion17#aahg7 that before him 8every knee should bow207#aahh7 so he shall then surrender to the ,father that name and crown of glory1 and all that he has received from the ,father1 8that ,god may be all in all407#aahi7 ,for why has power and dominion been given to him1 but that the ,father may rule us by his hand8 ,in this sense he is also said to sit at the right hand of the ,father4 ,but this is only temporary1 till we can enjoy the immediate contemplation of the ,deity4 ,and here it is impossible to excuse the error of the ancients1 who1 for want of sufficient attention to the person of the ,mediator1 obscure the genuine sense of almost all the doctrine which we have in the ,gospel of ,john1 and involve themselves in many difficulties4 ,let this maxim1 then1 serve us as a key to the true sense1 that those things which relate to the office of the ,mediator1 are not spoken simply of his ,divine or of his human nature4 ,christ therefore will reign1 till he comes to judge the world1 forasmuch as he connects us with the ,father as far as is compatible with our infirmity4 ,but when we shall participate the glory of heaven1 and see ,god as he is1 then1 having fulfilled the office of ,mediator1 he will cease to be the ambassador of the ,father1 and will be content with that glory which he enjoyed before the creation of the world4 ,nor is the title of ,lord peculiarly applied to the person of ,christ in any other respect1 than as it marks an intermediate station between ,god and us4 ,this is the meaning of that expression of ,paul1 8,one ,god1 of whom are all things2 and one ,lord1 by whom are all things207#aaij7 namely1 to whom the ,father has committed a temporary dominion1 till we shall be admitted to the immediate presence of his ,divine majesty2 which will be so far from sustaining any diminution by his surrender of the kingdom to the ,father1 that it will exhibit itself in far superior splendour4 ,for then also ,god will cease to be the head of ,christ1 because the ,deity of ,christ himself1 which is still covered with a veil1 will shine forth in all its native effulgence4 ,,iv4 ,and this observation1 if the reader make a judicious application of it1 will be of great use towards the solution of many difficulties4 ,for it is surprising how much ignorant persons1 and even some who are not altogether destitute of learning1 are perplexed by such forms of expression1 as they find attributed to ,christ1 which are not exactly appropriate either to his ,divinity or to his humanity4 ,this is for want of considering that they are applicable to his complex person1 consisting of ,god and man1 and to his office of ,mediator4 ,and indeed we may see the most beautiful coherence between all these things1 if they have only a sober expositor1 to examine such great mysteries with becoming reverence4 ,but these furious and frantic spirits throw every thing into confusion4 ,they lay hold of the properties of his humanity1 to destroy his ,divinity2 on the other hand1 they catch at the attributes of his ,divinity1 to destroy his humanity2 and by what is spoken of both natures united1 but is applicable separately to neither1 they attempt to destroy both4 ,now1 what is this but to contend that ,christ is not man1 because he is ,god2 that he is not ,god1 because he is man2 and that he is neither man nor ,god1 because he is at once both man and ,god8 ,we conclude1 therefore1 that ,christ1 as he is ,god and man1 composed of these two natures united1 yet not confounded1 is our ,lord and the true ,son of ,god1 even in his humanity2 though not on account of his humanity4 ,for we ought carefully to avoid the error of ,nestorius1 who1 attempting rather to divide than to distinguish the two natures1 thereby imagined a double ,christ4 ,this we find clearly contradicted by the ,scripture1 where the appellation of 8the ,son of ,god0 is given to him who was born of the ,virgin1 and the ,virgin herself is called 8the mother of our ,lord407#aaia7 ,we must also beware of the error of ,eutyches1 lest while we aim to establish the unity of ,christ's person1 we destroy the distinction of his two natures4 ,for we have already cited so many testimonies1 where his ,divinity is distinguished from his humanity1 and the ,scripture abounds with so many others1 that they may silence even the most contentious4 ,i shall shortly subjoin some1 in order to a more complete refutation of that notion4 ,at present one passage shall suffice us2 for ,christ would not have styled his body 8a temple107#aaib7 if it had not been the residence of the ,divinity1 and at the same time distinct from it4 ,wherefore1 as ,nestorius was justly condemned in the council of ,ephesus1 so also was ,eutyches afterwards in the councils of ,constantinople and ,chalcedon2 for to confound the two natures in ,christ1 and to separate them1 are equally wrong4 ,v4 ,but in our time also there has arisen a heretic equally pestilent1 ,michael ,servetus1 who in the place of the ,son of ,god has substituted an imaginary being composed of the essence of ,god1 spirit1 flesh1 and three uncreated elements4 ,in the first place1 he denies ,christ to be the ,son of ,god1 in any other respect than as he was begotten by the ,holy ,spirit in the womb of the ,virgin4 ,but his subtlety tends to subvert the distinction of the two natures1 and thereby to represent ,christ as something composed of ,god and man1 and yet neither ,god nor man4 ,for this is the principal point which he constantly endeavours to establish1 that before ,christ was manifested in the flesh1 there were in ,god only some shadowy figures2 the truth or effect of which had no real existence till the ,word1 who had been destined to this honour1 actually began to be the ,son of ,god4 ,now1 we confess that the ,mediator1 who was born of the ,virgin1 is properly the ,son of ,god4 ,nor indeed could the man ,christ be a mirror of the inestimable grace of ,god1 if this dignity had not been conferred on him1 to be1 and to be called1 8the only begotten ,son of ,god40 ,the doctrine of the ,church1 however1 remains unshaken1 that he is accounted the ,son of ,god1 because1 being the ,word begotten by the ,father before all ages1 he assumed the human nature in a hypostatical union4 ,by the 8hypostatical union0 the ancients expressed the combination of two natures constituting one person4 ,it was invented to refute the error of ,nestorius1 who imagined the ,son of ,god to have dwelt in flesh in such a manner as1 notwithstanding that1 to have had no real humanity4 ,servetus falsely accuses us of making two ,sons of ,god1 when we say that the eternal ,word was the ,son of ,god1 before he was clothed with flesh2 as though we affirmed any other than that he was manifested in the flesh4 ,for if he was ,god before he became man1 it is not to be inferred that he began to be a new ,god4 ,there is no more absurdity in affirming that the ,son of ,god appeared in the flesh1 who nevertheless was always the ,son of ,god by eternal generation4 ,this is implied in the words of the angel to ,mary3 8,that holy thing which shall be born of thee shall be called the ,son of ,god207#aaic7 as though he had said1 that the name of the ,son1 which had been in obscurity under the law1 was about to be celebrated and universally known4 ,consistent with this is the representation of ,paul2 that through ,christ we are the sons of ,god1 and may freely and confidently cry1 ,abba1 ,father47#aaid7 ,but were not the holy patriarchs in ancient times numbered among the children of ,god8 ,yes2 and depending on this claim1 they invoked ,god as their ,father4 ,but because1 since the introduction of the only begotten ,son of ,god into the world1 the celestial paternity has been more clearly revealed1 ,paul mentions this as the privilege of the kingdom of ,christ4 ,it must1 however1 be steadily maintained1 that ,god never was a ,father1 either to angels or to men1 but with reference to his only begotten ,son2 and especially that men1 whom their own iniquity renders odious to ,god1 are his sons by gratuitous adoption1 because ,christ is his ,son by nature4 ,nor is there any force in the cavil of ,servetus1 that this depends on the filiation which ,god has decreed in himself2 because we are not here treating of figures1 as expiation was represented by the blood of the sacrifices3 but as they could not be the sons of ,god in reality1 unless their adoption were founded on this head1 it is unreasonable to detract from the head1 that which is common to all the members4 ,i go further3 since the ,scripture calls angels 8the children of ,god107#aaie7 whose enjoyment of such high dignity depended not on the future redemption1 yet it is necessary that ,christ should precede them in order1 seeing it is by him that they are connected with the ,father4 ,i will briefly repeat this observation1 and apply the same to the human race4 ,since angels and men were originally created in such a condition1 that ,god was the common ,father of both1 if there be any truth in the assertion of ,paul1 8that ,christ was before all things1 the head of the body1 and the firstborn of every creature1 that in all things he might have the preminence107#aaif7 ,i conceive ,i am right in concluding1 that he was also the ,son of ,god before the creation of the world4 ,,vi4 ,but if his filiation 7so to speak7 commenced at the time of his manifestation in the flesh1 it will follow that he was the ,son also in respect of his human nature4 ,servetus and other heretics maintain that ,christ1 who appeared in the flesh1 was the ,son of ,god2 because out of the flesh he could not be entitled to this appellation4 ,now1 let them answer me1 whether he be the ,son according to both natures1 and in respect of both4 ,so indeed they idly pretend2 but ,paul teaches us very differently4 ,we confess that ,christ is called 8the ,son0 in his human nature1 not as the faithful are1 merely by adoption and grace1 but the true and natural1 and therefore the only ,son2 that by this character he may be distinguished from all others4 ,for we1 who are regenerated to a new life1 are honoured by ,god with the title of sons2 but the appellation of 8his true and only begotten ,son0 he gives to ,christ alone4 ,but among such a multitude of brethren1 how can he be the only ,son1 unless he possess by nature what we have received as a gift8 ,and we extend this honour to the whole person of the ,mediator1 that he who was born of the ,virgin1 and offered himself on the cross as a victim to the ,father1 is truly and properly the ,son of ,god2 but nevertheless with respect to his ,deity1 as ,paul suggests1 when he says that he was 8separated unto the gospel of ,god1 which he had promised afore1 concerning his ,son ,jesus ,christ our ,lord1 which was made of the seed of ,david according to the flesh1 and declared to be the ,son of ,god with power407#aaig7 ,when he distinctly denominates him the ,son of ,david according to the flesh1 why should he particularly say that he was declared to be the ,son of ,god with power1 unless he intended to suggest that this dignity depended not on that flesh1 but on something else8 ,for in the same sense in which he says in another place that 8he was crucified through weakness1 yet that he liveth by the power of ,god10 so in this passage he introduces the difference between the two natures4 ,they certainly must be constrained to admit1 that as he has received of his mother that which causes him to be called the ,son of ,david1 so he has from his ,father that which constitutes him the ,son of ,god1 and that this is something distinct and different from his humanity4 ,the ,scripture distinguishes him by two names1 calling him sometimes 8the ,son of ,god10 sometimes 8the ,son of man40 ,with respect to the latter1 it cannot be disputed that he is styled the 8,son of man10 in conformity to the common idiom of the ,hebrew language1 because he is one of the posterity of ,adam4 ,i contend1 on the other hand1 that he is denominated 8the ,son of ,god0 on account of his ,deity and eternal existence2 because it is equally reasonable that the appellation of 8,son of ,god0 should be referred to the ,divine nature1 as that that of 8,son of man0 should be referred to the human nature4 ,in short1 in the passage which ,i have cited1 8that he1 who was made of the seed of ,david according to the flesh1 was declared to be the ,son of ,god with power10 ,paul intends the same as he teaches us in another place1 that 8,christ1 who as concerning the flesh came of the ,jews1 is ,god blessed for ever40 ,but if the distinction of the two natures be expressed in both these passages1 by what authority will they deny that he is the ,son of ,god in respect of his ,divine nature1 who according to the flesh is likewise the ,son of man8 ,,vii4 ,they clamorously urge in support of their error that ,god is said 8not to have spared his own ,son107#aaih7 and that the angel directed that the very same who was to be born of the ,virgin1 should be called 8the ,son of the ,highest407#aaii7 ,but to prevent their glorying in so futile an objection1 let them accompany us in a brief examination of the validity of their reasoning4 ,for if it be rightly concluded1 that he began to be the ,son of ,god at his conception1 because he that is conceived is called his ,son1 it will follow that he began to be the ,word at his manifestation in the flesh1 because ,john tells us that 8he declares that1 which his hands have handled1 of the ,word of life407#abjj7 ,so when they read the following address of the prophet1 8,thou1 ,bethlehem ,ephratah1 though thou be little among the thousands of ,judah1 yet out of thee shall he come forth unto me that is to be ,ruler in ,israel1 whose goings forth have been from of old1 from everlasting1 or from the days of eternity107#abja7 what interpretation will they be obliged to adopt1 if they determine to pursue such a mode of argumentation8 ,for ,i have declared that we by no means coincide with ,nestorius1 who imagined two ,christs4 ,according to our doctrine1 ,christ has made us the sons of ,god1 together with himself1 by the privilege of a fraternal union1 because he is1 in our nature which he assumed1 the only begotten ,son of ,god4 ,and ,augustine judiciously apprizes us1 8that it is an illustrious mirror of the wonderful and singular grace of ,god1 that ,jesus ,christ1 considered as man1 obtained honour which he could not merit40 ,from his very birth1 therefore1 was ,christ adorned1 even in his human nature1 with the dignity of being the ,son of ,god4 ,yet in the unity of person we must not imagine such a confusion1 as to destroy that which is peculiar to ,deity4 ,for it is no more unreasonable1 that the eternal ,word of ,god and the man ,christ ,jesus1 the two natures being united into one person1 should be called the ,son of ,god in different senses1 than that he should be styled1 in various respects1 sometimes the ,son of ,god1 sometimes the ,son of man4 ,nor are we any more embarrassed with the other cavil of ,servetus1 that before ,christ appeared in the flesh1 he is no where called the ,son of ,god1 but in a figurative sense4 ,for though the description of him then was rather obscure1 yet since it has now been clearly proved1 that he was the eternal ,god no otherwise than as he was the ,word begotten of the eternal ,father1 and that this name is applicable to him in the character of ,mediator which he has assumed1 only because he is ,god manifested in the flesh2 and that ,god the ,father would not have been thus denominated from the beginning1 unless there had even then been a mutual relation to the ,son1 who is the source of all kindred or paternity in heaven and in earth27#abjb7 the inference is clear1 that even under the law and the prophets he was the ,son of ,god1 before this name was commonly used in the ,church4 ,if the contention be merely about the word1 ,solomon1 in speaking of the infinite sublimity of ,god1 affirms his ,son to be incomprehensible as well as himself3 8,what is his name10 says he1 8and what is his ,son's name1 if thou canst tell807#abjc7 ,i am aware that this testimony will not have sufficient weight with contentious persons1 nor indeed do ,i lay much stress on it1 only that it fixes the charge of a malicious cavil on those who deny that ,christ is the ,son of ,god1 any otherwise than because he has become man4 ,it must also be remarked that all the most ancient writers have with one accord so unequivocally asserted the same doctrine1 that it argues impudence equally ridiculous and detestable in those who dare to represent us as opposing ,irenus and ,tertullian1 who both acknowledge that ,jesus ,christ1 who at length made a visible appearance1 was always the invisible ,son of ,god4 ,,viii4 ,but although ,servetus has accumulated many horrible and monstrous notions1 to which some of his brethren1 perhaps1 would refuse to subscribe1 yet1 whoever they are that acknowledge not ,christ to be the ,son of ,god1 except in the human nature1 if we press them closely1 we shall find that this title is admitted by them on no other ground than because he was conceived of the ,holy ,spirit in the womb of the ,virgin2 as the ,manichans formerly pretended that man received his soul by emanation from ,god1 because it is said that ,god breathed into ,adam the breath of life47#abjd7 ,for they lay such stress on the name of ,son1 that they leave no difference between the two natures1 but tell us1 in a confused manner1 that ,christ is the ,son of ,god1 considered as man1 because his human nature was begotten by ,god4 ,thus the eternal generation of ,wisdom1 of which ,solomon speaks17#abje7 is destroyed1 and no notice is taken of the ,deity in the ,mediator1 or a phantom is substituted instead of his humanity4 ,it might indeed be useful to refute the grosser fallacies of ,servetus1 with which he has fascinated himself and others1 that the pious reader1 admonished by this example1 may preserve himself within the bounds of sobriety and modesty2 yet ,i conceive this will be unnecessary here1 as ,i have already done it in a separate treatise4 ,the substance of them all is1 that the ,son of ,god was from the beginning an ideal existence1 and that even then he was predestinated to be a man who was to be the essential image of ,god4 ,nor does he acknowledge any other word of ,god than what consists in an external splendour4 ,his generation he explains thus3 that there existed in ,god from the beginning a will to beget a ,son1 which was carried into effect by his actual formation4 ,he likewise confounds the ,spirit with the ,word1 by asserting that ,god distributed the invisible ,word and ,spirit into body and soul4 ,in short1 he puts the prefiguration of ,christ in the place of his generation2 and affirms that he who was then in external appearance a shadowy ,son1 was at length begotten by the ,word1 to which he attributes the properties of seed4 ,whence it will follow1 that the meanest animals are equally the children of ,god1 because they were created of the original seed of the ,word of ,god4 ,for though he compounds ,christ of three uncreated elements1 to countenance the assertion that he is begotten of the essence of ,god1 yet he pretends him to have been the firstborn among creatures in such a sense1 that even inanimate substances1 according to their rank1 possess the same essential ,divinity4 ,and that he may not seem to despoil ,christ of his ,deity1 he asserts that his flesh is cossential with ,god1 and that the ,word was made flesh by a conversion of the humanity into ,deity4 ,thus1 while he cannot conceive ,christ to be the ,son of ,god1 unless his flesh proceeded from the essence of ,god1 and were reconverted into ,deity1 he annihilates the eternal hypostasis of the ,word1 and deprives us of the ,son of ,david1 the promised ,redeemer4 ,he frequently indeed repeats this1 that the ,son was begotten of ,god by knowledge and predestination1 but that at length he was made man of those materials1 which in the beginning appeared with ,god in the three elements1 and which afterwards appeared in the first light of the world1 in the cloud1 and in the pillar of fire4 ,now1 how shamefully he contradicts himself1 it would be too tedious to relate4 ,from this summary the judicious reader will conclude1 that by the subtle fallacies of this heretic1 the hope of salvation is completely extinguished4 ,for if the body were the ,deity itself1 it would no longer be the temple of it4 ,now1 we can have no ,redeemer1 except him who became man1 by being really begotten of the seed of ,abraham and ,david according to the flesh4 ,servetus makes a very improper use of the language of ,john1 that 8the word was made flesh20 for while it opposes the error of ,nestorius1 it is as far from affording the least countenance to this impious notion1 which originated with ,eutyches4 ,the sole design of the evangelist was1 to assert the union of the two natures in one person4 ,chapter ,,xv4 ,the ,consideration ,of ,christ's ,three ,offices1 ,prophetical1 ,regal1 ,and ,sacerdotal1 ,necessary ,to ,our ,knowing ,the ,end ,of ,his ,mission ,from ,the ,father1 ,and ,the ,benefits ,which ,he ,confers ,on ,us4 ,it is a just observation of ,augustine1 that although heretics profess the name of ,christ1 yet he is not a foundation to them in common with the pious1 but remains exclusively the foundation of the ,church2 because1 on a diligent consideration of what belongs to ,christ1 ,christ will be found among them only in name1 not in reality4 ,thus the ,papists in the present age1 although the name of the ,son of ,god1 the ,redeemer of the world1 be frequently in their mouths1 yet since they are contented with the mere name1 and despoil him of his power and dignity1 these words of ,paul1 8not holding the head107#abjf7 are truly applicable to them4 ,therefore1 that faith may find in ,christ a solid ground of salvation1 and so may rely on him1 it is proper for us to establish this principle1 that the office which was assigned to him by the ,father consists of three parts4 ,for he was given as a ,prophet1 a ,king1 and a ,priest2 though we should derive but little benefit from an acquaintance with these names1 unaccompanied with a knowledge of their end and use4 ,for they are likewise pronounced among the ,papists1 but in a frigid and unprofitable manner1 while they are ignorant of what is included in each of these titles4 ,we have before observed1 that although ,god sent prophets one after another in a continual succession1 and never left his people destitute of useful instruction1 such as was sufficient for salvation1 yet the minds of the pious were always persuaded1 that the full light of understanding was not to be expected till the advent of the ,messiah4 ,and that this opinion had even reached the ,samaritans1 notwithstanding they had never been acquainted with the true religion1 appears from the speech of the woman3 8,when ,messias is come1 he will tell us all things407#abjg7 ,nor had the ,jews entertained this sentiment without sufficient ground1 but believed as they had been taught by infallible oracles4 ,one of the most remarkable is this passage of ,isaiah3 8,behold1 ,i have given him for a witness to the people1 a leader and commander to the people207#abjh7 just as he had before styled him 8the ,wonderful ,counsellor407#abji7 ,in the same manner the apostle1 with a view to display the perfection of the evangelical doctrine1 after having said1 that 8,god at sundry times and in divers manners spake unto the fathers by the prophets10 adds1 that he 8hath in these last days spoken unto us by his ,son407#abaj7 ,but because it was the office of all the prophets to keep the ,church in a state of suspense and expectation1 and also to support it till the advent of the ,mediator1 we therefore find the faithful complaining1 in their dispersion1 that they were deprived of this ordinary blessing3 8,we see not our signs3 there is no more any prophet3 neither is there among us any that knoweth how long407#abaa7 ,at length1 when ,christ was at no great distance1 a time was prefixed for ,daniel to seal up the vision and prophecy1 not only to authenticate the prediction it contained1 but in order that the faithful might patiently bear for a time the want of prophets1 because the plenitude and conclusion of all revelations was near at hand47#abab7 ,,ii4 ,now1 it is to be observed1 that the appellation of 8,christ0 belongs to these three offices4 ,for we know that under the law not only priests and kings1 but prophets also1 were anointed with holy oil4 ,hence the celebrated title of 8,messiah0 was given to the promised ,mediator4 ,but though ,i confess that he was called the ,messiah with particular reference to his kingdom1 as ,i have already shown1 yet the prophetical and sacerdotal unctions have their respective places1 and must not be neglected by us4 ,the former is expressly mentioned by ,isaiah in these words3 8,the ,spirit of the ,lord ,god is upon me2 because the ,lord hath anointed me to preach good tidings unto the meek2 he hath sent me to bind up the brokenhearted1 to proclaim liberty to the captives1 to proclaim the acceptable year of the ,lord407#abac7 ,we see that he was anointed by the ,spirit1 to be a preacher and witness of the grace of the ,father2 and that not in a common manner2 for he is distinguished from other teachers1 who held a similar office4 ,and here again it must be remarked1 that he received this unction1 not only for himself1 that he might perform the office of a teacher1 but for his whole body1 that the preaching of the gospel might continually be attended with the power of the ,spirit4 ,but it remains beyond all doubt1 that by this perfection of doctrine which he has introduced1 he has put an end to all prophecies2 so that they who1 not contented with the gospel1 make any extraneous addition to it1 are guilty of derogating from his authority4 ,for that voice1 which thundered from heaven1 8,this is my beloved ,son2 hear ye him107#abad7 has exalted him by a peculiar privilege above all others4 ,from the head this unction is afterwards diffused over the members1 according to the prediction of ,joel3 8,your sons and your daughters shall prophesy and see visions407#abae7 ,but the declarations of ,paul1 that 8he is made unto us wisdom107#abaf7 and that 8in him are hid all the treasures of wisdom and knowledge107#abag7 have rather a different meaning2 namely1 that beside him there is nothing useful to be known1 and that they who by faith apprehend him as he is1 have embraced the whole infinitude of celestial blessings4 ,for which reason he writes in another place1 8,i determined not to know any thing among you1 save ,jesus ,christ1 and him crucified207#abah7 which is perfectly just1 because it is unlawful to go beyond the simplicity of the gospel4 ,and the tendency of the prophetic dignity in ,christ is1 to assure us that all the branches of perfect wisdom are included in the system of doctrine which he has given us4 ,,iii4 ,i come now to his kingdom1 of which it would be useless to speak1 without first apprizing the reader1 that it is of a spiritual nature2 because thence we may gather what is its use1 and what advantage it confers upon us1 and in short all its power and eternity4 ,the eternity1 which the angel in ,daniel ascribes to the person of ,christ1 the angel in ,luke justly applies to the salvation of the people4 ,but this also is twofold1 or is to be considered in two points of view2 one extending to the whole body of the ,church1 the other belonging to every individual member4 ,to the former must be referred the following passage in the ,psalms3 8,once have ,i sworn by my holiness that ,i will not lie unto ,david4 ,his seed shall endure for ever1 and his throne as the sun before me4 ,it shall be established for ever as the moon1 and as a faithful witness in heaven407#abai7 ,there is no doubt that ,god here promises to be the everlasting ,governor and ,defender of his ,church1 through the medium of his ,son4 ,for the truth of this prophecy will only be found in ,christ2 since immediately after the death of ,solomon1 the dignity of the kingdom sustained a considerable degradation1 the greater part of it1 to the disgrace of the family of ,david1 being transferred to a private man1 and afterwards was diminished more and more1 till at length it fell in a melancholy and total ruin4 ,the same sentiment is conveyed in this exclamation of ,isaiah3 8,who shall declare his generation807#abbj7 ,for when he pronounces that ,christ will survive after his death1 he connects his members with him4 ,therefore1 whenever we hear that ,christ is armed with eternal power1 let us remember1 that this is the bulwark which supports the perpetuity of the ,church2 that amidst the turbulent agitations with which it is incessantly harassed1 and amidst the painful and formidable commotions which menace it with innumerable calamities1 it may still be preserved in safety4 ,thus1 when ,david derides the presumption of the enemies who attempt to break the yoke of ,god and of his ,christ1 and says1 that the kings and the people rage in vain1 since he that dwelleth in the heavens is sufficiently powerful to repel their violence1--he assures the faithful of the perpetual preservation of the ,church1 and animates them to entertain a cheerful hope1 whenever it happens to be oppressed47#abba7 ,so1 in another place1 when1 speaking in the name of ,god1 he says1 8,sit thou at my right hand1 until ,i make thine enemies thy footstool107#abbb7 he apprizes us that though numerous and powerful enemies conspire to assault the ,church1 yet they are not strong enough to prevail against that immutable decree of ,god1 by which he has constituted his ,son an eternal ,king4 ,whence it follows that it is impossible for the devil1 with all the assistance of the world1 ever to destroy the ,church1 which is founded on the eternal throne of ,christ4 ,now1 with respect to its particular use to each individual1 this same eternity ought to encourage our hope of a blessed immortality2 for we see that whatever is terrestrial and worldly is temporary and perishable4 ,therefore1 to raise our hope towards heaven1 ,christ declares that his 8kingdom is not of this world407#abbc7 ,in a word1 whenever we hear that the kingdom of ,christ is spiritual1 excited by this declaration1 we ought to penetrate to the hope of a better life1 and as we are now protected by the power of ,christ1 let us expect the full benefit of this grace in the world to come4 ,,iv4 ,the truth of our observation1 that it is impossible to perceive the nature and advantages of the kingdom of ,christ1 unless we know it to be spiritual1 is sufficiently evident from a consideration of the hardship and misery of our condition in the state of warfare under the cross1 in which we have to continue as long as we live4 ,what advantage1 then1 could accrue to us from being collected under the government of the heavenly ,king1 if the benefit of it were not to extend beyond the present state8 ,it ought therefore to be known1 that whatever felicity is promised us in ,christ1 consists not in external accommodations1 such as a life of joy and tranquillity1 abundant wealth1 security from every injury1 and numerous delights suited to our carnal desires1 but that it is peculiar to the heavenly state4 ,as in the world the prosperous and desirable state of a nation consists partly in domestic peace1 and an abundance of all blessings1 and every good1 and partly in strong bulwarks to secure it from external violence1 so ,christ enriches his people with every thing necessary to the eternal salvation of their souls1 and arms them with strength to enable them to stand invincible against all the assaults of their spiritual foes4 ,whence we infer that he reigns rather for us than for himself1 and that both internally and externally2 that being replenished1 as far as ,god knows to be necessary for us1 with the gifts of the ,spirit1 of which we are naturally destitute1 we may perceive from these firstfruits that we are truly united to ,god1 in order to our perfect happiness2 and in the next place1 that1 depending on the power of the same ,spirit1 we may not doubt of being always victorious over the devil1 the world1 and every kind of evil4 ,this is implied in the answer of ,christ to the ,pharisees1 that as 8the kingdom of ,god is within0 us1 it 8cometh not with observation407#abbd7 ,for it is probable1 that in consequence of his having professed himself to be that ,king1 under whom the highest blessing of ,god was to be expected1 they ludicrously desired him to display the insignia of his dignity4 ,but to prevent them1 who had otherwise too great a propensity to the world1 from directing all their attention to external pomp1 he commands them to enter into their own consciences1 8for the kingdom of ,god is righteousness1 peace1 and joy in the ,holy ,ghost407#abbe7 ,here we are briefly taught what advantage results to us from the kingdom of ,christ4 ,for since it is not terrestrial or carnal1 so as to be liable to corruption1 but spiritual1 it elevates us even to eternal life1 that we may patiently pass through this life in afflictions1 hunger1 cold1 contempt1 reproaches1 and other disagreeable circumstances2 contented with this single assurance1 that our ,king will never desert us1 but will assist our necessities1 till having completed the term of our warfare1 we shall be called to the triumph2 for the rule of his government is1 to communicate to us whatever he has received of the ,father4 ,now1 since he furnishes and arms us with his power1 adorns us with his beauty and magnificence1 and enriches us with his wealth1 hence we derive most abundant cause for glorying1 and even confidence1 to enable us to contend with intrepidity against the devil1 sin1 and death4 ,in the last place1 since we are clothed with his righteousness1 we may boldly rise superior to all the reproaches of the world2 and as he liberally replenishes us with his favours1 so we ought on our part to bring forth fruit to his glory4 ,v4 ,his regal unction1 therefore1 is not represented to us as composed of oil and aromatic perfumes2 but he is called 8the ,christ of ,god107#abbf7 because 8the spirit of wisdom and understanding1 the spirit of counsel and might1 the spirit of knowledge and of the fear of the ,lord107#abbg7 rested upon him4 ,this is the 8oil of gladness10 with which the ,psalmist declares him to have been 8anointed above0 his 8fellows207#abbh7 because1 if he were not possessed of such excellence1 we should be all oppressed with poverty and famine4 ,and1 as we have observed1 he was not enriched on his own private account1 but that he might communicate his abundance to them who are hungry and thirsty4 ,for as it is said that the ,father 8giveth not the ,spirit by measure unto him107#abbi7 so another passage expresses the reason--8that of his fulness we might all receive1 and grace for grace407#abcj7 ,from this source proceeds the munificence mentioned by ,paul1 by which grace is variously distributed to the faithful1 8according to the measure of the gift of ,christ407#abca7 ,these passages abundantly confirm what ,i have said--that the kingdom of ,christ consists in the ,spirit1 not in terrestrial pleasures or pomps2 and that1 therefore1 in order to be partakers of it1 we must renounce the world4 ,a visible emblem of this unction was displayed at the baptism of ,christ1 when the ,holy ,spirit rested on him in the form of a dove4 ,that the ,holy ,spirit and his gifts are designated by the word unction1 ought not to be esteemed either novel or absurd1 because we have no other support even for our animal life2 but especially as it respects the heavenly life1 we have not a particle of vigour in us1 but what we have received from the ,holy ,spirit1 who has chosen his residence in ,christ1 that those heavenly riches1 which we so greatly need1 may from him be copiously distributed to us4 ,now1 as the faithful stand invincible in the strength of their ,king1 and are enriched with his spiritual blessings1 they are justly denominated ,christians4 ,but to this eternity1 of which we have spoken1 there is nothing repugnant in these expressions of ,paul3 8,then he shall deliver up the kingdom to ,god1 even the ,father10 and 8,then shall the ,son himself be subject1 that ,god may be all in all407#abcb7 ,he only intends1 that in that perfect glory the administration of the kingdom will not be the same as it is at present4 ,for the ,father has given all power to the ,son1 that he may guide1 nourish1 and sustain us by his hand1 may guard us by his protection1 and aid us in all our necessities4 ,thus1 during the period of our pilgrimage1 while we are absent from ,god1 ,christ interposes between us1 to bring us by degrees to a perfect union with him4 ,his being said to sit at the right hand of the ,father1 is equivalent to his being called the ,father's vicegerent1 intrusted with all the power of the government2 because it is the will of ,god to govern and defend his ,church through the mediation of his ,son4 ,this is the explanation given by ,paul to the ,ephesians1 that he was 8set at the right hand of the ,father1 to be the head over all things to the ,church1 which is his body407#abcc7 ,to the same purpose is what he states in another place1 that there has been 8given him a name which is above every name2 that at the name of ,jesus every knee should bow2 and that every tongue should confess that ,jesus ,christ is ,lord1 to the glory of ,god the ,father407#abcd7 ,for even in these words he displays the order in the kingdom of ,christ necessary for our present infirmity4 ,thus ,paul rightly concludes1 that ,god himself will then be the only head of the ,church1 because the functions of ,christ in the preservation and salvation of the ,church will be fully discharged4 ,for the same reason the ,scripture often styles him ,lord1 because the ,father has given him authority over us1 that he may exercise his own dominion by the agency of his ,son4 8,for though there be0 many authorities celebrated in the world1 8to us there is but one ,god1 the ,father1 of whom are all things1 and we in him2 and one ,lord ,jesus ,christ1 by whom are all things1 and we by him107#abce7 says ,paul4 ,whence it may justly be concluded1 that he is the same ,god1 who by the mouth of ,isaiah has asserted himself to be the ,king and ,lawgiver of his ,church47#abcf7 ,for though he every where ascribes all the authority he possesses to the free gift of the ,father1 yet he only signifies that he reigns in the majesty and power of ,god2 because he assumed the character of ,mediator1 in order to approach to us by descending from the bosom and incomprehensible glory of his ,father4 ,wherefore it is the more reasonable that we should all with one consent be ready to obey him1 and with the greatest alacrity conform all our services to his will4 ,for as he combines the offices of a ,king and a ,shepherd towards the faithful who yield a voluntary obedience1 so1 on the contrary1 we are informed1 that he bears 8a rod of iron0 to 8break0 all the stubborn and rebellious1 and to 8dash them in pieces like a potter's vessel407#abcg7 ,it is likewise predicted that 8he shall judge among the heathen2 he shall fill the places with the dead bodies2 he shall wound the heads over many countries407#abch7 ,of this there are some instances to be seen in the present state1 but the complete accomplishment of it will be at the last judgment1 which may also with propriety be considered as the last act of his reign4 ,,vi4 ,concerning his priesthood1 we have briefly to remark1 that the end and use of it is1 that he may be a ,mediator pure from every stain1 and by his holiness may render us acceptable to ,god4 ,but because the righteous curse prevents our access to him1 and ,god in his character of ,judge is offended with us1--in order that our ,priest may appease the wrath of ,god1 and procure his favour for us1 there is a necessity for the intervention of an atonement4 ,wherefore1 that ,christ might perform this office1 it was necessary for him to appear with a sacrifice4 ,for even under the law the priest was not permitted to enter the sanctuary without blood2 that the faithful might know1 that notwithstanding the interposition of the ,priest as an intercessor1 yet it was impossible for ,god to be propitiated without the expiation of sins4 ,this subject the apostle discusses at large in the ,epistle to the ,hebrews1 from the seventh chapter almost to the end of the tenth4 ,but the sum of the whole is this--that the sacerdotal dignity belongs exclusively to ,christ1 because1 by the sacrifice of his death1 he has abolished our guilt1 and made satisfaction for our sins4 ,the vast importance of this we are taught by that solemn oath which 8the ,lord hath sworn1 and will not repent2 ,thou art a priest for ever1 after the order of ,melchisedec407#abci7 ,for there is no doubt that ,god intended to establish that capital point1 which he knew to be the principal hinge on which our salvation turns4 ,and as we have observed1 there is no access to ,god1 either for ourselves or our prayers1 unless our ,priest sanctify us by taking away our sins1 and obtain for us that grace from which we are excluded by the pollution of our vices and crimes4 ,thus1 we see1 it is necessary to begin with the death of ,christ1 in order to experience the efficacy and utility of his priesthood4 ,hence it follows1 that he is an eternal intercessor1 and that it is by his intervention we obtain favour with ,god4 ,hence proceeds not only confidence in prayer1 but also tranquillity to the consciences of the faithful2 while they recline in safety on the paternal indulgence of ,god1 and are certainly persuaded1 that he is pleased with whatever is consecrated to him through the ,mediator4 ,now1 as under the law ,god commanded victims to be offered to him from the flock and the herd1 a new and different method has been adopted in the case of ,christ1 that the sacrifice should be the same with the priest2 because it was impossible to find any other adequate satisfaction for sins1 or any one worthy of so great an honour as to offer to ,god his only begotten ,son4 ,besides1 ,christ sustains the character of a ,priest1 not only to render the ,father favourable and propitious to us by an eternal law of reconciliation1 but also to associate us with himself in so great an honour4 ,for we1 who are polluted in ourselves1 being 8made priests07#abdj7 in him1 offer ourselves and all our services to ,god1 and enter boldly into the heavenly sanctuary1 so that the sacrifices of prayers and praise1 which proceed from us1 are 8acceptable10 and 8a sweet smelling savour07#abda7 in the ,divine presence4 ,this is included in the declaration of ,christ1 8,for their sakes ,i sanctify myself207#abdb7 for being arrayed in his holiness1 he having dedicated us1 together with himself1 to the ,father1 we1 who are otherwise offensive in his sight1 become acceptable to him1 as pure1 unpolluted1 and holy4 ,this is the meaning of the 8anointing of the ,most ,holy107#abdc7 which is mentioned in ,daniel4 ,for we must observe the contrast between this unction and that shadowy unction which was then in use2 as though the angel had said1 that the shadows would be dissipated1 and that there would be a real priesthood in the person of ,christ4 ,so much the more detestable is the invention of those1 who1 not content with the priesthood of ,christ1 have presumed to take upon themselves the office of sacrificing him2 which is daily attempted among the ,papists1 where the mass is considered as an immolation of ,christ4 ,chapter ,,xvi4 ,christ's ,execution ,of ,the ,office ,of ,a ,redeemer ,to ,procure ,our ,salvation4 ,his ,death1 ,resurrection1 ,and ,ascension ,to ,heaven4 ,all that we have hitherto advanced concerning ,christ is to be referred to this point1 that being condemned1 dead1 and ruined in ourselves1 we should seek righteousness1 deliverance1 life1 and salvation in him2 as we are taught by this remarkable declaration of ,peter1 that 8there is none other name under heaven given among men1 whereby we must be saved407#abdd7 ,the name of ,,jesus was given him1 not rashly or by a fortuitous accident1 or by the will of men1 but was brought from heaven by the angel1 the herald of the supreme decree1 and also with this reason annexed to it3 8for he shall save his people from their sins207#abde7 in which words may be remarked1 what we have before hinted1 that the office of a ,redeemer was assigned to him in order that he might be our ,saviour4 ,nevertheless1 the redemption would be incomplete1 if he did not by continual advances carry us forward to the ultimate end of salvation4 ,therefore1 as soon as we deviate from him1 though but in the smallest degree1 we gradually lose sight of salvation1 which resides entirely in him2 so that those who are not satisfied with him1 voluntarily deprive themselves of all grace4 ,and the following observation of ,bernard is worthy of recital3 8that the name of ,jesus is not only light1 but also food2 that it is likewise oil1 without which all the food of the soul is dry2 that it is salt1 unseasoned by which1 whatever is presented to us is insipid2 finally1 that it is honey in the mouth1 melody in the ear1 joy in the heart1 and medicine to the soul2 and that there are no charms in any discourse where his name is not heard40 ,but here we ought diligently to examine how he has procured salvation for us2 that we may not only know him to be the author of it1 but1 embracing those things which are sufficient for the establishment of our faith1 may reject every thing capable of drawing us aside to the right hand or to the left4 ,for since no man can descend into himself and seriously consider his own character1 without perceiving that ,god is angry with him and hostile to him1 and consequently he must find himself under a necessity of anxiously seeking some way to appease him1 which can never be done without a satisfaction1--this is a case in which the strongest assurance is required4 ,for sinners1 till they be delivered from guilt1 are always subject to the wrath and malediction of ,god1 who1 being a righteous ,judge1 never suffers his law to be violated with impunity1 but stands prepared to avenge it4 ,,ii4 ,before we proceed any further1 let us examine1 by the way1 how it could be consistent1 that ,god1 who prevents us with his mercy1 should be our enemy1 till he was reconciled to us by ,christ4 ,for how could he have given us a special pledge of his love in his only begotten ,son1 if he had not previously embraced us in his gratuitous favour8 ,as there is some appearance of contradiction1 therefore1 in this representation1 ,i shall solve the difficulty4 ,the ,spirit speaks in the ,scriptures nearly in this manner--,that ,god was an enemy to men1 till by the death of ,christ they were restored to his favour27#abdf7 that they were under the curse till their iniquity was expiated by his sacrifice27#abdg7 that they were separated from ,god1 till they were restored to union with him by the body of ,christ47#abdh7 ,such modes of expression are accommodated to our capacity1 that we may better understand how miserable and calamitous our condition is1 out of ,christ4 ,for if it were not clearly expressed1 that we are obnoxious to the wrath and vengeance of ,god1 and to eternal death1 we should not so fully discover how miserable we must be without the ,divine mercy1 nor should we so highly estimate the blessing of deliverance4 ,for example2 let any man be addressed in the following manner3 8,if1 while you remained a sinner1 ,god had hated you1 and rejected you according to your demerits1 horrible destruction would have befallen you2 but because he has voluntarily1 and of his own gratuitous kindness1 retained you in his favour1 and not permitted you to be alienated from him1 he has thus delivered you from that danger20 he will be affected1 and will in some measure perceive how much he is indebted to the ,divine mercy4 ,but if1 on the contrary1 he be told1 what the ,scripture teaches1 8that he was alienated from ,god by sin1 an heir of wrath1 obnoxious to the punishment of eternal death1 excluded from all hope of salvation1 a total stranger to the ,divine blessing1 a slave to ,satan1 a captive under the yoke of sin1 and1 in a word1 condemned to1 and already involved in1 a horrible destruction2 that in this situation1 ,christ interposed as an intercessor2 that he has taken upon himself and suffered the punishment which by the righteous judgment of ,god impended over all sinners2 that by his blood he has expiated those crimes which render them odious to ,god2 that by this expiation ,god the ,father has been satisfied and duly atoned2 that by this intercessor his wrath has been appeased2 that this is the foundation of peace between ,god and men2 that this is the bond of his benevolence towards them20 will he not be the more affected by these things in proportion to the more correct and lively representation of the depth of calamity from which he has been delivered8 ,in short1 since it is impossible for the life which is presented by the mercy of ,god1 to be embraced by our hearts with sufficient ardour1 or received with becoming gratitude1 unless we have been previously terrified and distressed with the fear of the ,divine wrath1 and the horror of eternal death1 we are instructed by the sacred doctrine1 that irrespective of ,christ we may contemplate ,god as in some measure incensed against us1 and his hand armed for our destruction1 and that we may embrace his benevolence and paternal love only in ,christ4 ,,iii4 ,now1 though this is expressed according to the weakness of our capacity1 yet it is strictly true4 ,for ,god1 who is the perfection of righteousness1 cannot love iniquity1 which he beholds in us all4 ,we all1 therefore1 have in us that which deserves ,god's hatred4 ,wherefore1 in respect of our corrupt nature1 and the succeeding depravity of our lives1 we are all really offensive to ,god1 guilty in his sight1 and born to the damnation of hell4 ,but because the ,lord will not lose in us that which is his own1 he yet discovers something that his goodness may love4 ,for notwithstanding we are sinners through our own fault1 yet we are still his creatures2 notwithstanding we have brought death upon ourselves1 yet he had created us for life4 ,thus1 by a pure and gratuitous love towards us1 he is excited to receive us into favour4 ,but if there is a perpetual and irreconcilable opposition between righteousness and iniquity1 he cannot receive us entirely1 as long as we remain sinners4 ,therefore1 to remove all occasion of enmity1 and to reconcile us completely to himself1 he abolishes all our guilt1 by the expiation exhibited in the death of ,christ1 that we1 who before were polluted and impure1 may appear righteous and holy in his sight4 ,the love of ,god the ,father therefore precedes our reconciliation in ,christ2 or rather it is because he first loves1 that he afterwards reconciles us to himself47#abdi7 ,but because1 till ,christ relieves us by his death1 we are not freed from that iniquity which deserves the indignation of ,god1 and is accursed and condemned in his sight2 we have not a complete and solid union with ,god1 before we are united to him by ,christ4 ,and therefore1 if we would assure ourselves that ,god is pacified and propitious to us1 we must fix our eyes and hearts on ,christ alone1 since it is by him only that we really obtain the non imputation of sins1 the imputation of which is connected with the ,divine wrath4 ,,iv4 ,for this reason ,paul says1 that the love which ,god had for us before the creation of the world1 was founded on ,christ47#abej7 ,this doctrine is clear1 and consistent with the ,scripture1 and admirably reconciles the different passages1 where it is said1 that ,god manifested his love to us by the gift of his only begotten ,son17#abea7 and yet that he was our enemy till he was reconciled by the death of ,christ47#abeb7 ,but for a further confirmation of it1 to such as require the testimony of the ancient ,church1 ,i will cite a passage from ,augustine1 which expressly maintains the same4 8,the love of ,god10 says he1 8is incomprehensible and immutable4 ,for he did not begin to love us when we were reconciled to him by the blood of his ,son1 but he loved us before the creation of the world1 that we might be his children1 together with his only begotten ,son1 even before we had any existence4 ,therefore our reconciliation by the death of ,christ must not be understood as if he reconciled us to ,god1 that ,god might begin to love those whom he had before hated2 but we are reconciled to him who already loved us1 but with whom we were at enmity on account of sin4 ,and whether my assertion be true1 let the apostle attest4 #8,god1' says he1 #8commendeth his love toward us1 in that1 while we were yet sinners1 ,christ died for us4'7#abec7 ,he loved us1 therefore1 even when we were in the exercise of enmity against him1 and engaged in the practice of iniquity4 ,wherefore1 in a wonderful and ,divine manner1 he both hated and loved us at the same time4 ,he hated us1 as being different from what he had made us2 but as our iniquity had not entirely destroyed his work in us1 he could at the same time in every one of us hate what we had done1 and love what proceeded from himself40 ,this is the language of ,augustine4 ,v4 ,now1 in answer to the inquiry1 how ,christ1 by the abolition of our sins1 has destroyed the enmity between ,god and us1 and procured a righteousness to render him favourable and propitious to us1 it may be replied in general1 that he accomplished it for us by the whole course of his obedience4 ,this is proved by the testimony of ,paul4 8,as by one man's disobedience many were made sinners1 so by the obedience of one shall many be made righteous407#abed7 ,and indeed in another place he extends the cause of the pardon1 which exempts us from the malediction of the law1 to the whole life of ,christ4 8,when the fulness of the time was come1 ,god sent forth his ,son1 made of a woman1 made under the law1 to redeem them that were under the law407#abee7 ,thus he himself affirmed even his baptism to be a branch of his righteousness1 because he acted in obedience to the command of the ,father47#abef7 ,in short1 from the time of his assuming the character of a servant1 he began to pay the price of our deliverance in order to redeem us4 ,yet more precisely to define the means of our salvation1 the ,scripture ascribes this in a peculiar manner to the death of ,christ4 ,he himself announces1 that he 8gives his life a ransom for many407#abeg7 ,paul teaches that 8he died for our sins407#abeh7 ,john the ,baptist exclaims1 8,behold the ,lamb of ,god1 which taketh away the sin of the world607#abei7 ,paul in another place declares1 that we are 8justified freely by his grace1 through the redemption that is in ,christ ,jesus2 whom ,god hath set forth to be a propitiation through faith in his blood407#abfj7 ,also that we are 8justified by his blood10 and 8reconciled by his death407#abfa7 ,again3 8,he hath made him to be sin for us1 who knew no sin2 that we might be made the righteousness of ,god in him407#abfb7 ,i shall not proceed with all the proofs1 because the catalogue would be immense1 and many of them must hereafter be cited in their proper order4 ,wherefore1 in what is called the ,apostles' ,creed1 there is very properly an immediate transition from the birth of ,christ to his death and resurrection1 in which the sum of perfect salvation consists4 ,yet there is no exclusion of the rest of the obedience which he performed in his life2 as ,paul comprehends the whole of it1 from the beginning to the end1 when he says1 that 8he made himself of no reputation1 and took upon him the form of a servant1 and became obedient unto death1 even the death of the cross407#abfc7 ,and indeed his voluntary submission is the principal circumstance even in his death2 because the sacrifice1 unless freely offered1 would have been unavailable to the acquisition of righteousness4 ,therefore our ,lord1 after having declared1 8,i lay down my life for the sheep10 expressly adds1 8,no man taketh it from me407#abfd7 ,in which sense ,isaiah says1 8,as a sheep before her shearers is dumb1 so he openeth not his mouth407#abfe7 ,and the evangelical history relates1 that he went forth to meet the soldiers17#abff7 and that before ,pilate he neglected making any defence1 and waited to submit to the sentence47#abfg7 ,nor was this without inward conflict1 because he had taken our infirmities1 and it was necessary to give this proof of his obedience to his ,father4 ,and it was no mean specimen of his incomparable love to us1 to contend with horrible fear1 and amid those dreadful torments to neglect all care of himself1 that he might promote our benefit4 ,indeed we must admit1 that it was impossible for ,god to be truly appeased in any other way1 than by ,christ renouncing all concern for himself1 and submitting and devoting himself entirely to his will4 ,on this subject the apostle appositely cites the testimony of the ,psalmist3 8,then said ,i1 ,lo1 ,i come2 in the volume of the book it is written of me1 ,i delight to do thy will1 ,o my ,god2 yea1 thy law is within my heart407#abfh7 ,but since terrified consciences find no rest but in a sacrifice and ablution to expiate their sins1 we are properly directed thither1 and the death of ,christ is exhibited to us as the source of life4 ,now1 because our guilt rendered us liable to a curse at the heavenly tribunal of ,god1 the condemnation of ,christ before ,pontius ,pilate1 the governor of ,judea1 is stated in the first place1 that we may know that on this righteous person was inflicted the punishment which belonged to us4 ,we could not escape the terrible judgment of ,god2 to deliver us from it1 ,christ submitted to be condemned even before a wicked and profane mortal4 ,for the name of the governor is mentioned1 not only to establish the credit of the history1 but that we may learn1 what is taught by ,isaiah1 that 8the chastisement of our peace was upon him2 and with his stripes we are healed407#abfi7 ,for to supersede our condemnation it was not sufficient for him to suffer any kind of death2 but1 to accomplish our redemption1 that kind of death was to be chosen1 by which1 both sustaining our condemnation and atoning for our sins1 he might deliver us from both4 ,had he been assassinated by robbers1 or murdered in a popular tumult1 in such a death there would have been no appearance of satisfaction4 ,but when he is placed as a criminal before the tribunal1--when he is accused and overpowered by the testimony of witnesses1 and by the mouth of the judge is condemned to die1--we understand from these circumstances1 that he sustained the character of a malefactor4 ,and we shall remark two things which were foretold in the predictions of the prophets1 and afford peculiar consolation and confirmation to our faith4 ,for when we are told1 that ,christ was sent from the tribunal of the judge to the place of execution1 and suspended between two thieves1 we see the completion of that prophecy1 which is cited by the ,evangelist1 8,he was numbered with the transgressors407#abgj7 ,for what reason8 to sustain the character of a sinner1 not of a righteous or innocent person4 ,for he died1 not for his innocence1 but on account of sin4 ,on the contrary1 when we hear him absolved by the same mouth by which he was condemned1 7for ,pilate was constrained repeatedly to give a public testimony of his innocence177#abga7 let it remind us of what we read in another prophet3 8,i restored that which ,i took not away407#abgb7 ,thus we shall behold ,christ sustaining the character of a sinner and malefactor1 while from the lustre of his innocence it will at the same time evidently appear1 that he was loaded with the guilt of others1 but had none of his own4 ,he suffered1 then1 under ,pontius ,pilate1 after having been condemned as a criminal by the solemn sentence of the governor2 yet not in such a manner1 but that he was at the same time pronounced to be righteous1 by the declaration of the same judge1 that he found in him no cause of accusation4 ,this is our absolution1 that the guilt1 which made us obnoxious to punishment1 is transferred to the person of the ,son of ,god4 ,for we ought particularly to remember this satisfaction1 that we may not spend our whole lives in terror and anxiety1 as though we were pursued by the righteous vengeance of ,god1 which the ,son of ,god has transferred to himself4 ,,vi4 ,moreover1 the species of death which he suffered1 is fraught with a peculiar mystery4 ,the cross was accursed1 not only in the opinion of men1 but by the decree of the ,divine law4 ,therefore1 when ,christ is lifted up upon it1 he renders himself obnoxious to the curse4 ,and this was necessary to be done1 that by this transfer we might be delivered from every curse which awaited us1 or rather was already inflicted upon us1 on account of our iniquities4 ,this was also prefigured in the law4 ,for the victims and expiations offered for sins were called 1 a word which properly signifies sin itself4 ,by this appellation the ,spirit intended to suggest that they were vicarious sacrifices1 to receive and sustain the curse due to sin4 ,but that which was figuratively represented in the ,mosaic sacrifices1 is actually exhibited in ,christ1 the archetype of the figures4 ,wherefore1 in order to effect a complete expiation1 he gave his soul 1 that is1 an atoning sacrifice for sin17#abgc7 as the prophet says2 so that our guilt and punishment being as it were transferred to him1 they must cease to be imputed to us4 ,the apostle more explicitly testifies the same1 when he says1 8,he hath made him to be sin for us1 who knew no sin2 that we might be made the righteousness of ,god in him407#abgd7 ,for the ,son of ,god1 though perfectly free from all sin1 nevertheless assumed the disgrace and ignominy of our iniquities1 and1 on the other hand1 arrayed us in his purity4 ,he appears to have intended the same1 when he says concerning sin1 that it was 8condemned in the flesh107#abge7 that is1 in ,christ4 ,for the ,father destroyed the power of sin1 when the curse of it was transferred to the body of ,christ4 ,this expression therefore indicates1 that ,christ at his death was offered to the ,father as an expiatory sacrifice1 in order that1 a complete atonement being made by his oblation1 we may no longer dread the ,divine wrath4 ,now1 it is evident what the prophet meant1 when he said1 8,the ,lord hath laid on him the iniquity of us all207#abgf7 namely1 that when he was about to expiate our sins1 they were transferred to him by imputation4 ,the cross1 to which he was fixed1 was a symbol of this1 as the apostle informs us3 8,christ hath redeemed us from the curse of the law1 being made a curse for us2 for it is written1 ,cursed is every one that hangeth on a tree2 that the blessing of ,abraham might come on the ,gentiles through ,jesus ,christ407#abgg7 ,peter alluded to the same1 where he said1 8,he bare our sins in his own body on the tree207#abgh7 because from the visible symbol of the curse1 we more clearly apprehend1 that the burden1 with which we were oppressed1 was imposed on him4 ,nor must we conceive that he submitted to a curse which overwhelmed him1 but1 on the contrary1 that by sustaining it1 he depressed1 broke1 and destroyed all its power4 ,wherefore faith apprehends an absolution in the condemnation of ,christ1 and a benediction in his curse4 ,it is not without reason1 therefore1 that ,paul magnificently proclaims the triumph which ,christ gained for himself on the cross2 as though the cross1 which was full of ignominy1 had been converted into a triumphal chariot4 ,for he says1 that 8he nailed to his cross the handwriting1 which was contrary to us1 and having spoiled principalities and powers1 he made a show of them openly407#abgi7 ,nor should this surprise us2 for1 according to the testimony of another apostle1 8,christ offered himself through the eternal ,spirit407#abhj7 ,hence arose that change of the nature of things4 ,but that these things may be deeply rooted and firmly fixed in our hearts1 let us always remember his sacrifice and ablution4 ,for we certainly could have no confidence that ,christ was our 717#abha7 17#abhb7 177#abhc7 redemption1 ransom1 and propitiation1 if he had not been a slaughtered victim4 ,and for this reason it is1 that when the ,scripture exhibits the method of redemption1 it so often makes mention of blood2 though the blood shed by ,christ has not only served as an atonement to ,god1 but likewise as a laver to purge away our pollutions4 ,,vii4 ,it follows in the ,creed1 8that he died and was buried20 in which may be further seen1 how in every respect he substituted himself in our room to pay the price of our redemption4 ,death held us in bondage under his yoke2 ,christ1 to deliver us from it1 surrendered himself to his power in our stead4 ,this is the meaning of the apostle1 when he says1 that 8he tasted death for every man407#abhd7 ,for by his death he prevented us from dying1 or1 which comes to the same thing1 by his death recovered life for us4 ,but in this respect he differed from us--he surrendered himself to death to be1 as it were1 overcome by it1 not that he might be absorbed in its abysses1 but rather that he might destroy that1 by which we should have been at length devoured2 he surrendered himself to death to be subdued1 not that he might be overwhelmed by its power1 but rather that he might overthrow that which threatened us1 which indeed had already overcome us1 and was triumphing over us4 ,lastly1 he died1 8that he might destroy him that had the power of death1 that is1 the devil2 and deliver them who through fear of death were all their lifetime subject to bondage407#abhe7 ,this is the first benefit we have received from his death4 ,the second is1 that1 by a communication of himself1 he 8mortifies0 our 8members which are upon the earth107#abhf7 that they may no longer perform their own actions2 and slays our old man1 that it may not flourish and bear fruit any more4 ,the burial of ,christ has the same tendency1 namely1 that being made partakers of it1 we may be buried to sin4 ,for when the apostle teaches us that 8we have been planted in the likeness of the death of ,christ1 and buried with him107#abhg7 to the death of sin2 that 8by his cross the world is crucified0 unto us1 and we 8unto the world207#abhh7 and that we 8are dead with him207#abhi7 he not only exhorts us to imitate the example of his death1 but declares that it contains such an efficacy1 as ought to be conspicuous in all ,christians1 unless they wish to render that death ineffectual and useless4 ,in the death and burial of ,christ1 therefore1 we have a twofold benefit proposed to our enjoyment--deliverance from the thraldom of death1 and the mortification of our flesh4 ,,viii4 ,but it is not right to omit his 8descent into hell10 which is of no small importance towards the accomplishment of redemption4 ,for though it appears from the writings of the ancients1 that this article of the ,creed was not always in common use in the churches1 yet in discussing a system of doctrine1 it is necessary to introduce it1 as containing a mystery highly useful1 and by no means to be despised4 ,indeed1 there are some of the ancients who do not omit it4 ,hence we may conjecture that it was inserted a little after the days of the apostles1 and was not immediately but gradually received in the churches4 ,this at least cannot be controverted1 that it was agreeable to the general opinion of all the faithful2 since there is not one of the fathers1 who does not mention in his writings the descent of ,christ into hell1 though they explain it in different senses4 ,but by whom1 or at what period1 it was first inserted1 is of little consequence2 it is of more importance that the ,creed should present us a full and complete summary of faith1 into which nothing should be inserted1 but what is taken from ,god's most holy word4 ,yet if any morosely refuse to admit it into the ,creed1 it shall presently be proved to be so necessary to the perfection of our redemption1 that the omission of it considerably lessens the benefit of the death of ,christ4 ,some1 again1 are of opinion1 that this clause contains nothing new1 but is only a repetition1 in other words1 of what had before been said respecting his burial2 because the word here rendered 8hell0 is frequently used in the ,scriptures to signify the grave4 ,i admit the truth of their observation respecting the signification of this word1 that it is frequently to be understood of the 8grave20 but their opinion is opposed by two reasons1 which easily induce me to dissent from them4 ,for what extreme carelessness it would betray1 after a plain fact had been stated in the most explicit and familiar manner1 to assert it a second time in an obscure combination of words calculated rather to perplex than to elucidate it6 ,for when two phrases expressive of the same thing are connected together1 the latter ought to be an explanation of the former4 ,but what an explanation would this be1 if one were to express it thus3 8,when ,christ is said to have been buried1 the meaning is1 that he descended into hell60 ,besides1 it is not probable that such a superfluous tautology could have found its way into this compendium1 in which the principal articles of faith are summarily expressed with the utmost possible brevity4 ,and ,i doubt not1 that all who have considered this point with any attention will easily assent to what ,i have advanced4 ,,ix4 ,others give a different interpretation2 that ,christ descended to the souls of the fathers who had died under the law1 for the purpose of announcing the accomplishment of redemption1 and liberating them from the prison in which they were confined4 ,to this purpose they pervert a passage in the psalms1 that 8he hath broken the gates of brass1 and cut the bars of iron in sunder207#abij7 and another in ,zechariah1 8,i have sent forth thy prisoners out of the pit wherein is no water407#abia7 ,but since the ,psalmist celebrates the liberation of those who are suffering captivity and imprisonment in distant countries2 and ,zechariah compares the destruction in which the people had been overwhelmed in ,babylon1 to a dry pit or abyss2 and at the same time suggests1 that the salvation of the whole ,church is a deliverance from the abysses of hell2 ,i know not how it came to pass1 that posterity should imagine a subterraneous cavern1 to which they have given the name of ,limbus4 ,but this fable1 although it is maintained by great authors1 and even in the present age is by many seriously defended as a truth1 is after all nothing but a fable4 ,for to confine the souls of the dead in a prison1 is quite puerile2 but what necessity was there for ,christ to descend thither in order to liberate them8 ,i freely confess1 indeed1 that ,christ illuminated them by the power of his ,spirit2 that they might know that the grace1 which they had only tasted by hope1 was then exhibited to the world4 ,and probably to this we may accommodate that passage of ,peter1 where he says1 that ,christ 8went and preached unto the spirits who were keeping watch as in a tower407#abib7 ,this is generally rendered 8the spirits in prison10 but ,i conceive improperly4 ,the context also gives us to understand1 that the faithful who had died before that time1 were partakers of the same grace with us4 ,for the apostle amplifies the efficacy of the death of ,christ from this consideration1 that it penetrated even to the dead2 when the souls of the faithful enjoyed the present view of that visitation which they had been anxiously expecting2 whilst1 on the contrary1 it was more clearly discovered to the reprobate1 that they were excluded from all salvation4 ,but since ,peter has not spoken in this distinct manner of the pious and the impious1 we must not understand him as confounding them all together1 without any discrimination4 ,he only designs to inform us1 that the knowledge of the death of ,christ was common to them both4 ,x4 ,but laying aside all consideration of the ,creed1 we have to seek for a more certain explanation of the descent of ,christ into hell2 and we find one in the ,divine word1 not only holy and pious1 but likewise replete with singular consolation4 ,if ,christ had merely died a corporeal death1 no end would have been accomplished by it2 it was requisite1 also1 that he should feel the severity of the ,divine vengeance1 in order to appease the wrath of ,god1 and satisfy his justice4 ,hence it was necessary for him to contend with the powers of hell and the horror of eternal death4 ,we have already stated from the prophet1 that 8the chastisement of our peace was upon him10 that 8he was wounded for our transgressions1 and bruised for our iniquities207#abic7 the meaning of which is1 that he was made a substitute and surety for transgressors1 and even treated as a criminal himself1 to sustain all the punishments which would have been inflicted on them2 only with this exception1 that 8it was not possible that he should be holden of the pains of death407#abid7 ,therefore it is no wonder1 if he be said to have descended into hell1 since he suffered that death which the wrath of ,god inflicts on transgressors4 ,it is a very frivolous and even ridiculous objection to say that by this explanation the order of things is perverted1 because it is absurd to make that subsequent to his burial1 which really preceded it4 ,for the relation of those sufferings of ,christ1 which were visible to men1 is very properly followed by that invisible and incomprehensible vengeance which he suffered from the hand of ,god2 in order to assure us that not only the body of ,christ was given as the price of our redemption1 but that there was another greater and more excellent ransom1 since he suffered in his soul the dreadful torments of a person condemned and irretrievably lost4 ,,xi4 ,in this sense ,peter says1 that 8,god raised him up1 having loosed the pains of death2 because it was not possible that he should be holden of it407#abie7 ,he does not say simply 8death20 but tells us1 that the ,son of ,god was involved in 8the pains of death10 which proceed from the ,divine wrath and malediction1 which is the origin of death4 ,for what a little thing it would have been for ,christ to appear in order to suffer death1 without any distress or perplexity1 and even with pleasure6 ,but this was a true specimen of his infinite mercy1 not to evade that death which he so much dreaded4 ,nor can it be doubted1 but the apostle means to suggest the same in the ,epistle to the ,hebrews1 when he says1 that ,christ 8was heard in that he feared407#abif7 ,some1 instead of fear1 translate it reverence or piety2 but how improperly1 is evident from the subject itself1 and also from the form of expression4 ,christ1 therefore1 8when he offered up prayers with strong crying and tears1 was heard in that he feared20 not that he might obtain an exemption from death1 but that he might not be swallowed up by it as a sinner2 for he was then sustaining our character4 ,and it is certainly impossible to imagine any more formidable abyss1 than to perceive ourselves forsaken and abandoned by ,god1 and not to be heard when we call upon him1 as though he had conspired to destroy us4 ,now1 we see ,christ was so deeply dejected1 that in the urgency of distress1 he was constrained to exclaim1 8,my ,god1 my ,god1 why hast thou forsaken me807#abig7 ,for the idea of some1 that he spoke rather according to the opinion of others than from his own feelings1 is utterly improbable2 since he evidently appears to have spoken from the anguish of his inmost soul4 ,we do not admit that ,god was ever hostile to him1 or angry with him4 ,for how could he be angry with his beloved ,son1 8in whom his soul delighted807#abih7 or how could ,christ1 by his intercession1 appease the ,father for others1 if the ,father were incensed against him8 ,but we affirm1 that he sustained the weight of the ,divine severity2 since1 being 8smitten and afflicted of ,god107#abii7 he experienced from ,god all the tokens of wrath and vengeance4 ,wherefore1 ,hilary argues1 that by this descent we have obtained the destruction of death4 ,and in other places he accords with our opinion2 as when he says1 8,the cross1 death1 and hell1 are our life40 ,again1 in another place1 8,the ,son of ,god is in hell1 but man is raised to heaven40 ,but why do ,i cite the testimony of a private person1 when the apostle asserts the same thing1 mentioning1 as the reward of ,christ's victory1 the deliverance of them 8who1 through fear of death1 were all their lifetime subject to bondage807#acjj7 ,it was necessary1 therefore1 that he should overcome that fear1 which naturally and incessantly harasses all men2 which he could not do without contending with it4 ,now1 that his was not a common or trivial sorrow1 will soon be more clearly evinced4 ,thus1 by contending with the power of the devil1 with the dread of death1 and with the pains of hell1 he obtained the victory1 and triumphed over them1 that in death we may no longer dread those things which our ,prince has destroyed4 ,,xii4 ,here some contentious1 though illiterate men1 impelled rather by malice than by ignorance1 exclaim against me1 that ,i am guilty of an atrocious injury to ,christ2 because it is utterly unreasonable that he should have any fear concerning the salvation of his soul4 ,and then they aggravate the cavil1 by pretending that ,i attribute despair to the ,son of ,god1 which is contrary to faith4 ,in the first place1 it is presumptuous in them to raise a controversy concerning the fear and consternation of ,christ1 which is so expressly asserted by the evangelists4 ,for1 before the approach of his death1 he experienced a perturbation of spirit and depression of mind2 but1 in the actual struggle with it1 he began to feel a greater degree of consternation4 ,if they say that this was only pretence1 it is a most paltry subterfuge4 ,we ought1 therefore1 as ,ambrose justly advises1 fearlessly to acknowledge the sorrow of ,christ1 unless we are ashamed of his cross4 ,and1 indeed1 if his soul had experienced no punishment1 he would have been only a ,redeemer for the body4 ,it was necessary for him to combat1 in order to raise up those who lay prostrate on the earth2 and his heavenly glory is so far from being diminished by this1 that his goodness1 which is never sufficiently celebrated1 is conspicuous in his voluntary and unreluctant assumption of our infirmities4 ,hence that consolation which the apostle offers us under our anxieties and sorrows1 that this ,mediator has experienced our infirmities1 in order that he might be the more ready to succour the wretched47#acja7 ,they pretend1 that what is intrinsically bad cannot be justly attributed to ,christ2 as though they were wiser than the ,spirit of ,god1 who connects these two things together1 that ,christ 8was in all points tempted like as we are1 yet without sin40 ,we have no reason1 therefore1 to be alarmed by the infirmity of ,christ1 to which he was not compelled by violence or necessity1 but induced merely by his mercy and love for us voluntarily to submit himself4 ,but none of his voluntary sufferings for us have been any diminution of his power4 ,these captious objectors1 however1 are deceived in one point2 they do not perceive that this infirmity in ,christ was perfectly free from every stain of guilt1 because he always kept himself within the limits of obedience4 ,for1 because no moderation can be discovered in the corruption of our nature1 where all our passions transgress all bounds with impetuous violence1 they erroneously measure the ,son of ,god by this standard4 ,but he being innocent1 and free from every defect1 all his affections were governed by a moderation which admitted of no excess4 ,whence it was very possible for him to resemble us in sorrow1 fear1 and dread1 and yet1 in this respect1 to be very different from us4 ,refuted here1 they proceed to another cavil2 that1 although ,christ was afraid of death1 yet he was not afraid of the malediction and wrath of ,god1 from which he knew himself to be safe4 ,but let the pious reader consider how much honour it reflects on ,christ1 that he was more delicate and timorous than the generality of mankind4 ,robbers and other malefactors obstinately rush forward to death2 many men nobly despise it2 others calmly submit to it4 ,but what constancy or magnanimity would the ,son of ,god have discovered1 in being astonished and almost struck dead with the fear of it8 ,for it is related of him1 what might generally be accounted a prodigy1 that through the vehemence of his agonies1 drops of blood flowed from his face4 ,nor did he exhibit this spectacle to the eyes of others2 he sent up his groans to his ,father1 in the secrecy of retirement4 ,and every doubt is removed by the necessity that there was for angels to descend from heaven1 to support him with unusual consolation4 ,what disgraceful effeminacy1 as ,i have suggested1 would this have been1 to be so distressed by the fear of a common death1 as to be in a bloody sweat1 and incapable of being comforted without the presence of angels6 ,what6 does not this prayer1 which he repeated three times1 8,o my ,father1 if it be possible1 let this cup pass from me107#acjb7 proceeding from an incredible bitterness of soul1 demonstrate that ,christ had a more severe and arduous conflict than with a common death8 ,whence it appears1 that those triflers1 with whom ,i am now disputing1 presumptuously chatter about things which they know not2 because they never seriously considered the nature or the importance of our redemption from the ,divine judgment4 ,but it is our wisdom to have a clear understanding how much our salvation cost the ,son of ,god4 ,if any one inquire whether ,christ was then descending to hell1 when he deprecated death1 ,i reply1 that this was the prelude to it2 whence we may conclude what dreadful and horrible agonies he must have suffered1 while he was conscious of standing at the tribunal of ,god accused as a criminal on our account4 ,but1 although the ,divine power of the ,spirit concealed itself for a moment1 to give place to the infirmity of the flesh1 yet we know1 that the temptation arising from a sense of grief and fear was such as was not repugnant to faith4 ,and thus was fulfilled what we find in the sermon of ,peter1 8that it was not possible that he should be holden of the pains of death207#acjc7 because1 when he perceived himself1 as it were1 deserted by ,god1 still he relaxed not in the least from his confidence in his ,father's goodness4 ,this is evident from his celebrated invocation1 when1 through the vehemence of grief1 he exclaimed1 8,my ,god1 my ,god1 why hast thou forsaken me807#acjd7 ,for notwithstanding his extreme agony1 yet he continues to call ,god his ,god1 even when he complains that he is forsaken by him4 ,now1 this serves to refute the error of ,apollinaris1 and also of those who were called ,monothelites4 ,apollinaris pretended that the eternal ,spirit supplied the place of a soul in ,christ1 so that he was but half a man1 as though he could expiate our sins without obedience to the ,father4 ,but where was the disposition or will1 requisite to obedience1 but in his soul8 which we know was 8troubled107#acje7 in order to dissipate all our fears1 and obtain peace and rest for ours4 ,moreover1 in opposition to the ,monothelites1 we see1 that what was contrary to his will as man1 was agreeable to his will as ,god4 ,i say nothing of his overcoming the fear of which we have spoken1 by a contrary disposition4 ,for there is a manifest appearance of contrariety when he says1 8,father1 save me from this hour3 but for this cause came ,i unto this hour4 ,father1 glorify thy name407#acjf7 ,yet1 in this perplexity1 there is no such want of moderation as is evident in us1 even while we are exerting our most strenuous endeavours to conquer ourselves4 ,,xiii4 ,next follows his resurrection from the dead1 without which all that we have said would be incomplete4 ,for1 since there appears nothing but infirmity in the cross1 death1 and burial of ,christ1 faith must proceed beyond all these things1 to be furnished with sufficient strength4 ,wherefore1 although our salvation is perfectly accomplished by his death1 because by that we are reconciled to ,god1 a satisfaction is given to his righteous judgment1 the curse is removed1 and the punishment sustained1 yet we are said to have been 8begotten again to a lively hope10 not by his death1 but 8by his resurrection from the dead407#acjg7 ,for as at his resurrection he appeared the conqueror of death1 so it is on his resurrection that our faith principally rests4 ,this is better expressed in the words of ,paul1 when he says1 that ,christ 8was delivered for our offences1 and was raised again for our justification207#acjh7 as though he had said1 that sin was removed by his death1 and righteousness renewed and restored by his resurrection4 ,for how was it possible for him by dying to liberate us from death1 if he had himself remained under its power8 how could he have obtained the victory for us1 if he had been vanquished in the contest8 ,wherefore we ascribe our salvation partly to the death of ,christ1 and partly to his resurrection2 we believe that sin was abolished1 and death destroyed1 by the former2 that righteousness was restored1 and life established1 by the latter2 yet so that the former discovers its power and efficacy in us by means of the latter4 ,therefore ,paul asserts that he was 8declared to be the ,son of ,god1 by the resurrection from the dead207#acji7 because he then displayed his heavenly power1 which is both a lucid mirror of his ,divinity1 and a firm support of our faith4 ,so1 in another place1 he says1 that 8he was crucified through weakness1 yet he liveth by the power of ,god407#acaj7 ,in the same sense1 in another place1 treating of perfection1 he says1 8that ,i may know him1 and the power of his resurrection407#acaa7 ,yet1 immediately after1 he adds1 8the fellowship of his sufferings1 and conformity to his death40 ,in perfect harmony with this1 is the following declaration of ,peter3 8,god raised him up from the dead1 and gave him glory2 that your faith and hope might be in ,god307#acab7 not that faith totters when it rests on his death2 but because 8the power of ,god10 which 8keeps us through faith107#acac7 chiefly discovers itself in his resurrection4 ,let us remember1 therefore1 that whenever mention is made of his death alone1 it comprehends also what strictly belongs to his resurrection2 and that the same figure of speech is applied to the word resurrection1 whenever it is used without any mention of his death1 so that it connects with it what is peculiarly applicable to his death4 ,but since it was by rising from the dead that he obtained the palm of victory1 to become the resurrection and the life1 ,paul justly contends1 that1 8if ,christ be not risen1 then is0 the 8preaching0 of the gospel 8vain1 and0 our 8faith is also vain407#acad7 ,therefore1 in another place1 after having gloried in the death of ,christ in opposition to all the fears of condemnation1 he adds1 by way of amplification1 8,yea1 rather1 that is risen again1 who is even at the right hand of ,god1 who also maketh intercession for us407#acae7 ,besides1 as we have before stated1 that the mortification of our flesh depends on communion with his cross1 so it must also be understood1 that we obtain another benefit1 corresponding to that1 from his resurrection4 ,the apostle says1 8,if we have been planted together in the likeness of his death1 we shall be also in the likeness of his resurrection3 even so we also should walk in newness of life407#acaf7 ,therefore1 in another place1 as1 from our being dead with ,christ1 he deduces an argument for the mortification of our members which are upon the earth17#acag7 so also1 because we are risen with ,christ1 he thence infers that we should seek those things which are above1 and not those which are on the earth47#acah7 ,by which expressions we are not only invited to walk in newness of life1 after the example of ,christ raised from the dead1 but are taught that our regeneration to righteousness is effected by his power4 ,we derive also a third benefit from his resurrection1 having received1 as it were1 a pledge to assure us of our own resurrection1 of which his clearly affords the most solid foundation and evidence4 ,this subject the apostle discusses more at large in the ,first ,epistle to the ,corinthians47#acai7 ,but it must be remarked by the way1 that when he is said to have 8risen from the dead10 this phrase expresses the reality both of his death and of his resurrection2 as though it were said1 that he died the same death as other men naturally die1 and received immortality in the same body which he had assumed in a mortal state4 ,,xiv4 ,his resurrection is properly followed in the ,creed by his ascension to heaven4 ,for though ,christ began to make a more illustrious display of his glory and power at his resurrection1 having now laid aside the abject and ignoble condition of this mortal life1 and the ignominy of the cross1 yet his ascension into heaven was the real commencement of his reign4 ,this the apostle shows1 when he informs us1 that he 8ascended that he might fill all things407#acbj7 ,here1 in an apparent contradiction1 he suggests to us that there is a beautiful harmony1 because ,christ departed from us1 that his departure might be more useful to us than that presence1 which1 during his continuance on earth1 confined itself within the humble mansion of his body4 ,therefore ,john1 after having related that remarkable invitation1 8,if any man thirst1 let him come unto me1 and drink10 subjoins1 that 8the ,holy ,ghost was not yet given2 because that ,jesus was not yet glorified407#acba7 ,this the ,lord himself also declared to his disciples3 8,it is expedient for you that ,i go away2 for if ,i go not away1 the ,comforter will not come unto you407#acbb7 ,now1 he proposes a consolation for his corporeal absence1 that he 8will not leave them comfortless1 or orphans1 but will come again to them10 in a manner invisible indeed1 but more desirable2 because they were then taught by a more certain experience that the authority which he enjoys1 and the power which he exercises1 is sufficient for the faithful1 not only to procure them a blessed life1 but to insure them a happy death4 ,and1 indeed1 we see how largely he then increased the effusions of his ,spirit1 how greatly he advanced the magnificence of his reign1 and what superior power he exerted both in assisting his friends1 and in defeating his enemies4 ,being received up into heaven1 therefore he removed his corporeal presence from our view2 not that he might no longer be present with the faithful who were still in a state of pilgrimage on earth1 but that he might govern both heaven and earth by a more efficacious energy4 ,moreover1 his promise1 that he would be with us till the end of the world1 he has performed by this his ascension2 by which1 as his body was elevated above all heavens1 so his power and energy have been diffused and extended beyond all the limits of heaven and earth4 ,in representing this1 ,i would prefer the language of ,augustine to my own4 8,christ10 says he1 8was about to go by death to the right hand of the ,father1 whence he will hereafter come to judge the living and the dead2 and this by a corporeal presence1 according to the rule of faith and sound doctrine4 ,for in his spiritual presence with them1 he was to come soon after his ascension40 ,and elsewhere he treats this subject in a manner still more diffuse and explicit4 ,by his ineffable and invisible grace1 ,christ has fulfilled his declaration1 8,lo1 ,i am with you alway1 even unto the end of the world407#acbc7 ,but with respect to the body which the ,word assumed1 which was born of the ,virgin1 which was apprehended by the ,jews1 which was fixed to the cross1 which was taken down from the cross1 which was folded in linen1 which was laid in the sepulchre1 which was manifested at the resurrection1 there has been an accomplishment of this prediction3 8,ye shall not have me always with you40 ,why8 ,because in his corporeal presence he conversed with his disciples for forty days1 and while they were attending him1 seen but not followed by them1 he ascended into heaven2 and he is not here1 for he sits there at the right hand of the ,father2 and yet he is here1 for he has not withdrawn the presence of his majesty4 ,in the presence of his majesty1 therefore1 we have ,christ always with us2 but with respect to his corporeal presence1 he said with truth to his disciples1 8,me ye have not always40 ,for the ,church enjoyed his corporeal presence for a few days2 now she enjoys him by faith1 and does not behold him with her eyes4 ,,xv4 ,wherefore it is immediately added1 that he is seated at the right hand of the ,father2 which is a similitude borrowed from princes1 who have their assistants1 to whom they depute the exercise of the government4 ,so ,christ1 in whom the ,father determines to be exalted1 and by whose medium he chooses to reign1 is said to have been received to his right hand2 as though it were said1 that he had been inaugurated in the government of heaven and earth1 and had solemnly entered on the actual administration of the power committed to him2 and not only that he has entered on it1 but that he continues in it1 till he descends to judgment4 ,for so the apostle explains it1 in the following words3 8,the ,father hath set him at his own right hand1 far above all principality1 and power1 and might1 and dominion1 and every name that is named1 not only in this world1 but also in that which is to come2 and hath put all things under his feet1 and gave him to be the head over all things to the church10 c47#acbd7 ,we see the end of this session2 it is1 that all creatures1 both celestial and terrestrial1 may admire his majesty1 be governed by his hand1 obey his will1 and be subject to his power4 ,and the only design of the apostles in their frequent mention of it1 is to teach us that all things are committed to his government4 ,wherefore they who suppose that nothing but blessedness is signified in this article1 are not right in that opinion4 ,it affects not our argument1 that ,stephen declares that he sees ,christ 8standing107#acbe7 because the present question relates1 not to the posture of his body1 but to the majesty of his dominion2 so that sitting signifies no other than presiding at the tribunal of heaven4 ,,xvi4 ,hence faith receives many advantages4 ,for it perceives1 that by his ascension the ,lord has opened the way to the kingdom of heaven1 which had been stopped by ,adam4 ,for since he entered there in our nature1 and as it were in our names1 it follows that1 as the apostle expresses it1 we now 8sit together0 with him 8in heavenly places107#acbf7 because we not only hope for heaven1 but already possess it in our ,head4 ,besides1 faith knows that his residence with his ,father conduces greatly to our advantage4 ,for being entered into a sanctuary1 which is not of human erection17#acbg7 he continually appears in the presence of the ,father as our advocate and intercessor27#acbh7 he attracts the eyes of the ,father to his righteousness1 so as to avert them from our sins2 he reconciles him to us1 so as to procure for us1 by his intercession1 a way of access to his throne1 which he replenishes with grace and mercy1 but which otherwise would be pregnant with horror to miserable sinners47#acbi7 ,in the third place1 faith has an apprehension of his power1 in which consists our strength1 our fortitude1 our wealth1 and our triumph over hell4 ,for 8when he ascended up on high1 he led captivity captive107#accj7 spoiled his enemies1 and enriched his people1 and daily loads them with spiritual favours4 ,he sits1 therefore1 on high1 that from thence he may shed forth his power upon us1 that he may animate us with spiritual life1 that he may sanctify us by his ,spirit1 that he may adorn his ,church with a variety of graces1 and defend it by his protection from every calamity1 that by the strength of his hand he may restrain the ferocious enemies of his cross and of our salvation2 finally1 that he may retain all power in heaven and in earth2 till he shall have overthrown all his enemies1 who are also ours1 and completed the edification of his ,church4 ,and this is the true state of his kingdom1 this the power which the ,father has conferred on him1 till he completes the last act by coming to judge the living and the dead4 ,,xvii4 ,christ gives his servants unequivocal tokens of the presence of his power2 but because on earth his kingdom is in some measure concealed under the meanness of the flesh1 faith is1 for a very good reason1 called to meditate on that visible presence which he will manifest at the last day4 ,for he will descend from heaven in a visible form1 in the same manner in which he was seen to ascend27#acca7 and will appear to all with the ineffable majesty of his kingdom1 with the splendour of immortality1 with the infinite power of ,deity1 and with a host of angels47#accb7 ,from thence1 therefore1 we are commanded to expect him as our ,redeemer at the last day1 when he will separate the sheep from the goats1 the elect from the reprobate2 and there will not be an individual of either the living or the dead that can escape his judgment4 ,for from the most remote corners of the world they will hear the sound of the trumpet1 with which all mankind will be summoned to his tribunal1 both those whom that day shall find alive1 and those whom death shall previously have removed from the society of the living4 ,there are some who understand the words quick1 or living1 and dead1 in a different sense4 ,and indeed we find that some of the fathers hesitated respecting the exposition of this clause2 but the sense we have given1 being plain and clear1 is far more consistent with the design of the ,creed1 which appears to have been composed for the common people4 ,nor is this repugnant to the assertion of the apostle1 that 8it is appointed unto men once to die407#accc7 ,for although they who shall survive in this mortal life till the last judgment1 shall not die in a natural manner and order1 yet that change1 which they shall experience1 since it will resemble death1 may without impropriety be designated by that appellation4 ,it is certain indeed that 8all shall not sleep1 but all shall be changed407#accd7 ,what is that8 ,in one moment their mortal life will be extinguished and absorbed1 and will be transformed into a nature entirely new4 ,this extinction of the flesh no man can deny to be death4 ,nevertheless it remains a truth1 that the living and the dead will be summoned to judgment2 for 8the dead in ,christ shall rise first3 then they which are alive and remain shall be caught up together with them in the clouds1 to meet the ,lord in the air407#acce7 ,and it is very probable that this article was taken from the sermon of ,peter17#accf7 and from the solemn charge of ,paul to ,timothy47#accg7 ,,xviii4 ,it is a source of peculiar consolation to hear that he will preside at the judgment1 who has already destined us to participate with himself the honour of sitting in judgment with him1 so far will he be from ascending the tribunal to condemn us4 ,for how could a most merciful prince destroy his own people8 how could a head scatter his own members8 how could an advocate condemn his own clients8 ,for if the apostle ventures to exclaim1 that no one can condemn us while ,christ intercedes for us17#acch7 it is much more certain that ,christ himself1 our intercessor1 will not condemn those whose cause he has undertaken1 and whom he has engaged to support4 ,indeed1 it is no inconsiderable security1 that we shall stand before no other tribunal than that of our ,redeemer1 from whom we are to expect salvation2 and that he1 who by the gospel now promises eternal life1 will at the judgment ratify and perform the promise which he has given4 ,the design of the ,father in honouring the ,son by 8committing all judgment to him107#acci7 was1 that he might relieve the consciences of his people from all fear concerning the judgment4 ,thus far ,i have followed the order of the ,apostles' ,creed2 because1 while it comprises1 in a few words1 the principal points of redemption1 it may serve to give us a distinct and separate view of those particulars respecting ,christ which merit our attention4 ,i style it the ,apostles' ,creed1 but am not at all solicitous to know who was the composer of it4 ,the ancient writers agree in ascribing it to the apostles1 either from a belief that it was written and published by their common concurrence1 or from an opinion that this compendium1 being faithfully collected from the doctrine delivered by them1 was worthy of being sanctioned by such a title4 ,and whoever was the author of it1 ,i have no doubt that it has been publicly and universally received as a confession of faith from the first origin of the ,church1 and even from the days of the apostles4 ,nor is it probable that it was composed by any private individual1 since from time immemorial it has evidently been esteemed as of sacred authority by all the pious4 ,but what we ought principally to regard1 is beyond all controversy--that it comprehends a complete account of our faith in a concise and distinct order1 and that every thing it contains is confirmed by decisive testimonies of ,scripture4 ,this being ascertained1 it is of no use anxiously to inquire1 or to contend with any one1 respecting its author1 unless it be not sufficient for any one to have the unerring truth of the ,holy ,spirit1 without knowing either by whose mouth it was uttered1 or by whose hand it was written4 ,,xix4 ,since we see that the whole of our salvation1 and all the branches of it1 are comprehended in ,christ1 we must be cautious not to alienate from him the least possible portion of it4 ,if we seek salvation1 we are taught by the name of ,,jesus1 that it is in him2 if we seek any other gifts of the ,spirit1 they will be found in his unction2 strength1 in his dominion2 purity1 in his conception2 indulgence discovers itself in his nativity1 by which he was made to resemble us in all things1 that he might learn to condole with us2 if we seek redemption1 it will be found in his passion2 absolution1 in his condemnation2 remission of the curse1 in his cross2 satisfaction1 in his sacrifice2 purification1 in his blood2 reconciliation1 in his descent into hell2 mortification of the flesh1 in his sepulchre2 newness of life and immortality1 in his resurrection2 the inheritance of the celestial kingdom1 in his entrance into heaven2 protection1 security1 abundance1 and enjoyment of all blessings1 in his kingdom2 a fearless expectation of the judgment1 in the judicial authority committed to him4 ,finally1 blessings of every kind are deposited in him2 let us draw from his treasury1 and from no other source1 till our desires are satisfied4 ,for they who1 not content with him alone1 are carried hither and thither into a variety of hopes1 although they fix their eyes principally on him1 nevertheless deviate from the right way in the diversion of any part of their attention to another quarter4 ,this distrust1 however1 cannot intrude1 where the plenitude of his blessings has once been truly known4 ,chapter ,,xvii4 ,christ ,truly ,and ,properly ,said ,to ,have ,merited ,the ,grace ,of ,god ,and ,salvation ,for ,us4 ,we must devote an additional ,chapter to the solution of this question4 ,for there are some men1 more subtle than orthodox1 who1 though they confess that ,christ obtained salvation for us1 yet cannot bear the word merit1 by which they suppose the grace of ,god is obscured4 ,so they maintain that ,christ is only the instrument or minister1 not1 as he is called by ,peter1 the ,author1 or ,leader1 and 8,prince of life407#acdj7 ,i grant1 indeed1 if any man would oppose ,christ simply and alone to the judgment of ,god1 there would be no room for merit2 because it is impossible to find in man any excellence which can merit the favour of ,god2 nay1 as ,augustine most truly observes1 8,the brightest illustration of predestination and grace is the ,saviour himself1 the man ,christ ,jesus1 who has acquired this character in his human nature1 without any previous merit either of works or of faith4 ,let any one tell me1 how that man merited the honour of being assumed into one person with the ,word1 who is coternal with the ,father1 and so becoming the only begotten ,son of ,god4 ,thus the fountain of grace appears in our ,head1 and from him diffuses its streams through all his members according to their respective capacities4 ,every one1 from the commencement of his faith1 is made a ,christian1 by the same grace1 by which this man1 from the commencement of his existence1 was made the ,christ40 ,again1 in another treatise1 ,augustine says1 8,there is not a more illustrious example of predestination than the ,mediator himself4 ,for he who made of the seed of ,david this righteous man1 so that he never was unrighteous1 without any previous merit of his will1 converts unrighteous persons into righteous ones1 and makes them members of that ,head10 c4 ,when we speak of the merit of ,christ1 therefore1 we do not consider him as the origin of it1 but we ascend to the ordination of ,god1 which is the first cause2 because it was of his mere good pleasure1 that ,god appointed him ,mediator to procure salvation for us4 ,and thus it betrays ignorance to oppose the merit of ,christ to the mercy of ,god4 ,for it is a common maxim1 that between two things1 of which one succeeds or is subordinate to the other1 there can be no opposition4 ,there is no reason1 therefore1 why the justification of men should not be gratuitous from the mere mercy of ,god1 and why at the same time the merit of ,christ should not intervene1 which is subservient to the mercy of ,god4 ,but to our works are directly and equally opposed the gratuitous favour of ,god and the obedience of ,christ1 each in its respective place4 ,for ,christ could merit nothing except by the good pleasure of ,god1 by which he had been predestinated to appease the ,divine wrath by his sacrifice1 and to abolish our transgressions by his obedience4 ,to conclude1 since the merit of ,christ depends solely on the grace of ,god1 which appointed this method of salvation for us1 therefore his merit and that grace are with equal propriety opposed to all the righteousnesses of men4 ,,ii4 ,this distinction is gathered from numerous passages of ,scripture4 8,god so loved the world1 that he gave his only begotten ,son1 that whosoever believeth in him should not perish407#acda7 ,we see that the love of ,god holds the first place1 as the supreme and original cause1 and that faith in ,christ follows as the second and proximate cause4 ,if it be objected1 that ,christ is only the formal cause1 this diminishes his merit more than the words now quoted will bear4 ,for if we obtain righteousness by a faith which relies on him1 it is in him we are to seek the cause of our salvation4 ,this is evident from many passages4 8,not that we loved ,god1 but that he loved us1 and sent his ,son to be the propitiation for our sins407#acdb7 ,these words clearly demonstrate1 that to remove every obstacle in the way of his love towards us1 ,god appointed a method of reconciliation in ,christ4 ,and there is much contained in the word 8propitiation20 for ,god1 in a certain ineffable manner1 at the same time that he loved us1 was nevertheless angry with us1 till he was reconciled in ,christ4 ,this is implied in the following passages3 8,he is the propitiation for our sins407#acdc7 ,again3 8,it pleased the ,father1 having made peace through the blood of his cross1 by him to reconcile all things unto himself407#acdd7 ,again3 8,god was in ,christ1 reconciling the world unto himself1 not imputing their trespasses unto them407#acde7 ,again3 8,he hath made us accepted in the ,beloved407#acdf7 ,again3 8,that he might reconcile both unto ,god in one body by the cross407#acdg7 ,the reason of this mystery may be learned from the first chapter of the ,epistle to the ,ephesians1 where ,paul1 having taught that we are chosen in ,christ1 adds at the same time1 that we are accepted in him4 ,how did ,god begin to favour those whom he had loved before the creation of the world1 but by the manifestation which he made of his love when he was reconciled by the blood of ,christ8 ,for since ,god is the fountain of all righteousness1 he must necessarily be the enemy and judge of every sinner4 ,wherefore the beginning of his love is the righteousness described by ,paul3 8,he hath made him to be sin for us1 who knew no sin2 that we may be made the righteousness of ,god in him407#acdh7 ,for his meaning is1 that by the sacrifice of ,christ we obtain gratuitous righteousness1 so as to be acceptable to ,god1 though by nature we are the children of wrath1 and alienated from him by sin4 ,this distinction is indicated also wherever the grace of ,christ is connected with the love of ,god2 whence it follows that our ,saviour bestows on us what he has purchased2 for otherwise it would be inconsistent to ascribe this praise to him distinctly from the ,father1 that grace is his1 and proceeds from him4 ,,iii4 ,now1 that ,christ by his obedience has really procured and merited grace from the ,father for us1 is certainly and justly concluded from various passages of ,scripture4 ,for ,i assume this as granted3 if ,christ has satisfied for our sins2 if he has sustained the punishment due to us2 if he has appeased ,god by his obedience2 in a word1 if he has suffered1 the just for the unjust1--then salvation has been obtained for us by his righteousness1 which is the same as being merited4 ,but according to the testimony of ,paul1 8,we were reconciled by his death1 by whom we have received the atonement10 or reconciliation47#acdi7 ,now1 there is no room for reconciliation without a previous offence4 ,the sense therefore is1 that ,god1 to whom our sins had rendered us odious1 has been appeased by the death of his ,son1 so as to be propitious to us4 ,and the antithesis1 which follows just after1 is worthy of careful observation3 8,as by one man's disobedience many were made sinners1 so by the obedience of one shall many be made righteous407#acej7 ,for the meaning is1 that as by the sin of ,adam we were alienated from ,god and devoted to destruction1 so by the obedience of ,christ we are received into favour1 as righteous persons4 ,nor does the future tense of the verb exclude present righteousness2 as appears from the context4 ,for he had before said1 8,the free gift is of many offences unto justification407#acea7 ,,iv4 ,but when we say that grace is procured for us by the merit of ,christ1 we intend1 that we have been purified by his blood1 and that his death was an expiation for sins4 8,the blood of ,jesus ,christ cleanseth us from all sin407#aceb7 8,this blood is shed for the remission of sins407#acec7 ,if the nonimputation of our sins to us be the effect of the blood which he shed1 it follows that this was the price of satisfaction to the justice of ,god4 ,this is confirmed by the declaration of the ,baptist3 8,behold the ,lamb of ,god1 which taketh away the sin of the world407#aced7 ,for he opposes ,christ to all the sacrifices of the law1 to show that what they prefigured was accomplished in him alone4 ,now we know what ,moses frequently says--that an atonement shall be made for sin1 and it shall be forgiven4 ,in short1 the ancient figures give us a fine exhibition of the power and efficacy of the death of ,christ4 ,and the apostle copiously discusses this subject in the ,epistle to the ,hebrews1 judiciously assuming this as a fundamental principle1 that 8without shedding of blood there is no remission40 ,whence he infers1 that ,christ has 8once appeared to put away sin by the sacrifice of himself20 and that 8he was offered to bear the sins of many407#acee7 ,he had already said1 that 8,not by the blood of goats and calves1 but by his own blood2 he entered once into the holy place1 having obtained eternal redemption407#acef7 ,now1 when he argues in this manner1 8,if the blood of bulls and of goats1 and the ashes of a heifer sprinkling the unclean1 sanctifieth to the purifying of the flesh1 how much more shall the blood of ,christ purge your conscience from dead works607#aceg7 it evidently appears that we too much undervalue the grace of ,christ1 unless we attribute to his sacrifice an expiatory1 placatory1 and satisfactory efficacy4 ,therefore it is immediately added1 8,he is the mediator of the ,new ,testament1 that by means of death1 for the redemption of the transgressions that were under the first testament1 they which are called might receive the promise of eternal inheritance407#aceh7 ,but we ought particularly to consider the relation described by ,paul1 that he was 8made a curse for us407#acei7 ,for it would be unnecessary1 and consequently absurd1 for ,christ to be loaded with a curse1 except in order to discharge the debts due from others1 and thereby to obtain a righteousness for them4 ,the testimony of ,isaiah likewise is clear1 that 8the chastisement of our peace was upon him2 and with his stripes we are healed407#acfj7 ,for if ,christ had not made a satisfaction for our sins1 he could not be said to have appeased ,god by suffering the punishment to which we were exposed4 ,this is confirmed by a subsequent clause3 8,for the transgression of my people was he stricken407#acfa7 ,let us add the interpretation of ,peter1 which will remove all difficulty1 that 8he bare our sins in his own body on the tree207#acfb7 which imports that the burden of condemnation1 from which we have been relieved1 was laid upon ,christ4 ,v4 ,the apostles explicitly declare1 that he paid a price to redeem us from the sentence of death3 8,being justified freely by his grace1 through the redemption that is in ,christ ,jesus2 whom ,god hath set forth to be a propitiation1 through faith in his blood407#acfc7 ,here ,paul celebrates the grace of ,god1 because he has given the price of our redemption in the death of ,christ2 and then enjoins us to betake ourselves to his blood1 that we may obtain righteousness1 and may stand secure before the judgment of ,god4 ,peter confirms the same when he says1 8,ye were not redeemed with corruptible things1 as silver and gold1 but with the precious blood of ,christ1 as of a lamb without blemish and without spot407#acfd7 ,for there would be no propriety in the comparison1 unless this blood had been the price of satisfaction for sin2 for which reason ,paul says1 8,ye are bought with a price407#acfe7 ,nor would there be any truth in his other assertion1 that 8there is one ,mediator1 who gave himself a ransom107#acff7 unless the punishment due to our demerits had been transferred to him4 ,therefore the same apostle defines 8redemption through his blood0 to be 8the forgiveness of sins207#acfg7 as though he had said1 ,we are justified or acquitted before ,god1 because that blood is a complete satisfaction for us4 ,this is consonant with the following passage1 that 8he blotted out the hand writing1 which was contrary to us1 nailing it to his cross407#acfh7 ,for these words signify the payment or compensation which absolves us from guilt4 ,there is great weight also in these words of ,paul3 8,if righteousness come by the law1 then ,christ is dead in vain407#acfi7 ,for hence we conclude1 that we must seek from ,christ what the law would confer upon any one who fulfilled it2 or1 which is the same1 that we obtain by the grace of ,christ what ,god promised in the law to our works2 8which0 commandments 8if a man do1 he shall live in them407#acgj7 ,this the apostle confirms with equal perspicuity in his sermon at ,antioch1 asserting that 8by ,christ all that believe are justified from all things1 from which they could not be justified by the law of ,moses407#acga7 ,for if righteousness consist in an observance of the law1 who can deny that ,christ merited favour for us1 when1 by bearing this burden himself1 he reconciles us to ,god1 just as though we were complete observers of the law ourselves8 ,the same idea is conveyed in what he afterwards writes to the ,galatians1 that 8,god sent forth his ,son1 made under the law1 to redeem them that were under the law407#acgb7 ,for what was the design of that subjection to the law1 but to procure a righteousness for us1 by undertaking to perform that which we were not able to do8 ,hence that imputation of righteousness without works1 of which ,paul treats27#acgc7 because that righteousness which is found in ,christ alone is accepted as ours4 ,nor indeed is the 8flesh0 of ,christ called our 8food07#acgd7 for any other reason but because we find in it the substance of life4 ,now1 this virtue proceeds solely from the crucifixion of the ,son of ,god1 as the price of our righteousness4 ,thus ,paul says1 8,christ hath given himself for us1 an offering and a sacrifice to ,god for a sweetsmelling savour407#acge7 ,and in another place1 8,he was delivered for our offences1 and was raised again for our justification407#acgf7 ,hence it is inferred1 not only that salvation is given us through ,christ1 but that the ,father is now propitious to us for his sake4 ,for it cannot be doubted1 but this1 which ,god declares in a figurative way by ,isaiah1 is perfectly fulfilled in him3 8,i will0 do it 8for mine own sake1 and for my servant ,david's sake407#acgg7 ,of this the apostle is a sufficient witness1 when he says1 8,your sins are forgiven you for his name's sake407#acgh7 ,for although the name of ,christ is not expressed1 yet ,john1 in his usual manner1 designates him by the pronoun 1 he4 ,in this sense the ,lord declares1 8,as ,i live by the ,father1 so he that eateth me1 even he shall live by me407#acgi7 ,with which corresponds the following declaration of ,paul3 8,unto you it is given for the love of ,christ 7 7 not only to believe on him1 but also to suffer for his sake407#achj7 ,,vi4 ,but the inquiry made by ,lombard and the schoolmen1 whether ,christ merited for himself1 discovers as much foolish curiosity1 as the assertion does presumption when they affirm it4 ,for what necessity was there for the only begotten ,son of ,god to descend1 in order to make any new acquisition for himself8 ,and ,god by the publication of his own counsel removes every doubt4 ,for it is said1 not that the ,father consulted the benefit of the ,son in his merits1 but that he 8delivered him to death1 and spared him not107#acha7 8because he loved the world407#achb7 ,and the language of the prophets is worthy of observation3 8,unto us a ,child is born407#achc7 ,again3 8,rejoice greatly1 ,o daughter of ,zion2 behold1 thy ,king cometh unto thee407#achd7 ,there would otherwise be no force in that confirmation of his love1 which ,paul celebrates1 that he 8died for us1 while we were enemies407#ache7 ,for we infer from this1 that he had no regard to himself2 and this he clearly affirms himself1 when he says1 8,for their sakes ,i sanctify myself407#achf7 ,for by transferring the benefit of his sanctity to others1 he declares that he makes no acquisition for himself4 ,and it is highly worthy of our observation1 that in order to devote himself wholly to our salvation1 ,christ in a manner forgot himself4 ,to support this notion of theirs1 the schoolmen preposterously pervert the following passage of ,paul3 8,wherefore also ,god hath highly exalted him1 and given him a name which is above every name407#achg7 ,for1 considered as a man1 by what merits could he obtain such dignity as to be the ,judge of the world and the ,head of angels1 to enjoy the supreme dominion of ,god1 and to be the residence of that majesty1 the thousandth part of which can never be approached by all the abilities of men and of angels8 ,but the solution is easy and complete1 that ,paul1 in that passage1 is not treating of the cause of the exaltation of ,christ1 but only showing the consequence of it1 that he might be an example to us2 nor did he mean any other than what is declared in another place1 that 8,christ ought to have suffered1 and to enter into his glory407#achh7 ,,book ,,iii4 ,,on ,,the ,,manner ,,of ,,receiving ,,the ,,grace ,,of ,,christ1 ,,the ,,benefits ,,which ,,we ,,derive ,,from ,,it1 ,,and ,,the ,,effects ,,which ,,follow ,,it4 ,argument4 ,the two former books relate to ,god the ,creator and ,redeemer4 ,this treats of ,god the ,sanctifier1 or of the operations of the ,holy ,spirit towards our salvation1 being an accurate exposition of the third part of the ,apostles' ,creed4 ,the principal topics of this are seven1 relating chiefly to one object1 the doctrine of faith4 ,first4 ,since our enjoyment of ,christ and all his benefits depends on the secret and special operation of the ,holy ,spirit1 it discusses this operation1 which is the foundation of faith1 of newness of life1 and of all holy exercises--,chap4 ,i4 ,secondly4 ,faith being as it were the hand by which we embrace ,christ the ,redeemer1 as offered to us by the ,holy ,spirit1 it next adds a complete description of faith--,chap4 ,,ii4 ,thirdly4 ,to improve our knowledge of this salutary faith1 it proceeds to show the effects which necessarily result from it2 and contends that true penitence is always the consequence of true faith4 ,but first it proposes the doctrine of repentance in general--,chap4 ,,iii42 and then treats of ,popish penance and its constituent parts--,chap4 ,,iv4--of indulgences and purgatorial fire--,chap4 ,v4 ,but institutes a particular discussion of the two branches of true penitence1 the mortification of the flesh1 and the vivification of the spirit1 or the life of a ,christian1 which is excellently described--,chap4 ,,vi4 ,,vii4 ,,viii4 ,,ix4 ,x4 ,fourthly4 ,in order to a clearer display of the advantages and consequences of this faith1 it first treats of justification by faith--,chap4 ,,xi4--then explains the questions which arise from it--,chap4 ,,xii4 ,,xiii4 ,,xiv4 ,,xv4 ,,xvi4 ,,xvii4 ,,xviii4--and1 lastly1 proceeds to a dissertation on ,christian liberty1 which is an appendage to justification--,chap4 ,,xix4 ,fifthly4 ,next follows prayer1 the principal exercise of faith1 and the medium or instrument by which we daily receive blessings from ,god--,chap4 ,,xx4 ,sixthly4 ,but since the communication of ,christ offered in the gospel is not embraced by men in general1 but only by those whom the ,lord has favoured with the efficacy and peculiar grace of his ,spirit1 it obviates any supposition of absurdity1 by subjoining a necessary and appropriate dissertation on the doctrine of ,divine election--,chap4 ,,xxi4 ,,xxii4 ,,xxiii4 ,,xxiv4 ,lastly4 ,since we are liable to various difficulties and troubles while exercised in the severe warfare which always attends the life of a ,christian1 it contends that this may be alleviated by meditating on the final resurrection2 and therefore adds a discourse on that subject--,chap4 ,,xxv4 ,chapter ,i4 ,what ,is ,declared ,concerning ,christ ,rendered ,profitable ,to ,us ,by ,the ,secret ,operation ,of ,the ,spirit4 ,we are now to examine how we obtain the enjoyment of those blessings which the ,father has conferred on his only begotten ,son1 not for his own private use1 but to enrich the poor and needy4 ,and first it must be remarked1 that as long as there is a separation between ,christ and us1 all that he suffered and performed for the salvation of mankind is useless and unavailing to us4 ,to communicate to us what he received from his ,father1 he must1 therefore1 become ours1 and dwell within us4 ,on this account he is called our 8,head107#achi7 and 8the firstborn among many brethren207#acij7 and we1 on the other hand1 are said to be 8grafted into him107#acia7 and to 8put him on207#acib7 for1 as ,i have observed1 whatever he possesses is nothing to us1 till we are united to him4 ,but though it be true that we obtain this by faith1 yet1 since we see that the communication of ,christ1 offered in the gospel1 is not promiscuously embraced by all1 reason itself teaches us to proceed further1 and to inquire into the secret energy of the ,spirit1 by which we are introduced to the enjoyment of ,christ and all his benefits4 ,i have already treated of the eternal ,deity and essence of the ,spirit2 let us now confine ourselves to this particular point3 ,christ came thus by water and blood1 that the ,spirit may testify concerning him1 in order that the salvation procured by him may not be lost to us4 ,for as 8there are three that bear record in heaven1 the ,father1 the ,word1 and the ,spirit10 so also 8there are three on earth1 the spirit1 the water1 and the blood407#acic7 ,nor is this a useless repetition of the testimony of the ,spirit1 which we perceive to be engraven like a seal on our hearts1 so that it seals the ablution and sacrifice of ,christ4 ,for which reason ,peter also says1 that believers are 8elect through sanctification of the ,spirit unto obedience1 and sprinkling of the blood of ,jesus ,christ407#acid7 ,this passage suggests to us1 that our souls are purified by the secret ablution of the ,spirit1 that the effusion of that sacred blood may not be in vain4 ,for the same reason also ,paul1 when speaking of purification and justification1 says1 we enjoy both 8in the name of the ,lord ,jesus1 and by the ,spirit of our ,god407#acie7 ,the sum of all is this--that the ,holy ,spirit is the bond by which ,christ efficaciously unites us to himself4 ,and what we have advanced in the last book concerning his unction1 tends to establish the same truth4 ,,ii4 ,but as a further confirmation of this point1 which is highly worthy of being understood1 we must remember that ,christ was endued with the ,holy ,spirit in a peculiar manner2 in order to separate us from the world1 and introduce us into the hope of an eternal inheritance4 ,hence the ,spirit is called 8the ,spirit of holiness207#acif7 not only because he animates and supports us by that general power which is displayed in mankind1 and in all other creatures1 but because he is the seed and root of a heavenly life within us4 ,the principal topic1 therefore1 dwelt on by the prophets in celebrating the kingdom of ,christ1 is1 that there would then be a more exuberant effusion of the ,spirit4 ,the most remarkable passage is that of ,joel3 8,i will pour out my ,spirit upon all flesh in those days407#acig7 ,for1 though the prophet seems to restrict the gifts of the ,spirit to the exercise of the prophetic function1 yet he signifies1 in a figurative way1 that ,god1 by the illumination of his ,spirit1 will make those his disciples1 who before were total strangers to the heavenly doctrine4 ,besides1 as ,god the ,father gives us his ,holy ,spirit for the sake of his ,son1 and yet has deposited 8all fulness0 with his ,son1 that he might be the minister and dispenser of his own goodness1--the ,holy ,spirit is sometimes called the ,spirit of the ,father1 and sometimes the ,spirit of the ,son4 8,ye 7says ,paul7 are not in the flesh1 but in the ,spirit1 if so be that the ,spirit of ,god dwell in you4 ,now1 if any man have not the ,spirit of ,christ1 he is none of his407#acih7 ,and thence he inspires a hope of complete renovation1 for 8he that raised up ,christ from the dead1 shall also quicken your mortal bodies by his ,spirit that dwelleth in you407#acii7 ,for there is no absurdity in ascribing to the ,father the praise of his own gifts1 of which he is the author2 and also ascribing the same glory to ,christ1 with whom the gifts of the ,spirit are deposited1 to be given to his people4 ,therefore he invites all who thirst to come to him and drink47#adjj7 ,and ,paul teaches us1 that 8unto every one of us is given grace according to the measure of the gift of ,christ407#adja7 ,and it must be remarked1 that he is called the ,spirit of ,christ1 not only because the eternal ,word of ,god is united with the same ,spirit as the ,father1 but also with respect to his character of ,mediator2 for1 if he had not been endued with this power1 his advent to us would have been altogether in vain4 ,in which sense he is called 8the second ,adam1 the ,lord from heaven1 a quickening ,spirit207#adjb7 where ,paul compares the peculiar life with which the ,son of ,god inspires his people1 that they may be one with him1 to that animal life which is equally common to the reprobate4 ,so1 where he wishes to the faithful 8the grace of ,christ1 and the love of ,god10 he adds also 8the communion of the ,spirit107#adjc7 without which there can be no enjoyment of the paternal favour of ,god1 or the beneficence of ,christ4 ,as he says also in another place1 8the love of ,god is shed abroad in our hearts by the ,holy ,ghost1 which is given unto us407#adjd7 ,,iii4 ,and here it will be proper to notice the titles by which the ,scripture distinguishes the ,spirit1 where it treats of the commencement1 progress1 and completion of our salvation4 ,first1 he is called the 8,spirit of adoption107#adje7 because he witnesses to us the gratuitous benevolence of ,god1 with which ,god the ,father has embraced us in his beloved and only begotten ,son1 that he might be a father to us2 and animates us to pray with confidence1 and even dictates expressions1 so that we may boldly cry1 8,abba1 ,father40 ,for the same reason1 he is said to be 8the earnest0 and 8seal0 of our inheritance2 because1 while we are pilgrims and strangers in the world1 and as persons dead1 he infuses into us such life from heaven1 that we are certain of our salvation being secured by the ,divine faithfulness and care47#adjf7 ,whence he is also said to be 8life10 because of righteousness47#adjg7 ,since by his secret showers he makes us fertile in producing the fruits of righteousness1 he is frequently called 8water20 as in ,isaiah3 8,ho1 every one that thirsteth1 come ye to the waters407#adjh7 ,again3 8,i will pour water upon him that is thirsty1 and floods upon the dry ground407#adji7 ,to which corresponds the invitation of ,christ1 just quoted3 8,if any man thirst1 let him come unto me407#adaj7 ,he sometimes1 however1 receives this appellation from his purifying and cleansing energy2 as in ,ezekiel1 where the ,lord promises to sprinkle clean water on his people1 to cleanse them from their impurities47#adaa7 ,because he restores to life and vigour1 and continually supports1 those whom he has anointed with the oil of his grape1 he thence obtains the name of 8unction407#adab7 ,because he daily consumes the vices of our concupiscence1 and inflames our hearts with the love of ,god and the pursuit of piety1--from these effects he is justly called 8fire407#adac7 ,lastly1 he is described to us as a 8fountain10 whence we receive all the emanation of heavenly riches2 and as 8the hand of ,god10 by which he exerts his power2 because by the breath of his power he inspires us with ,divine life1 so that we are not now actuated from ourselves1 but directed by his agency and influence2 so that if there be any good in us1 it is the fruit of his grace1 whereas our characters without him are darkness of mind and perverseness of heart4 ,it has1 indeed1 already been clearly stated1 that till our minds are fixed on the ,spirit1 ,christ remains of no value to us2 because we look at him as an object of cold speculation without us1 and therefore at a great distance from us4 ,but we know that he benefits none but those who have him for their 8head0 and 8elder brother10 and who have 8put him on407#adad7 ,this union alone renders his advent in the character of a ,saviour available to us4 ,we learn the same truth from that sacred marriage1 by which we are made flesh of his flesh and bone of his bone1 and therefore one with him47#adae7 ,it is only by his ,spirit that he unites himself with us2 and by the grace and power of the same ,spirit we are made his members2 that he may keep us under himself1 and we may mutually enjoy him4 ,,iv4 ,but faith1 being his principal work1 is the object principally referred to in the most frequent expressions of his power and operation2 because it is the only medium by which he leads us into the light of the gospel2 according to the declaration of ,john1 that 8,christ gave power 7or privilege7 to become the sons of ,god to them that believed on his name2 which were born1 not of blood1 nor of the will of the flesh1 nor of the will of man1 but of ,god207#adaf7 where1 opposing ,god to flesh and blood1 he asserts the reception of ,christ by faith1 by those who would otherwise remain unbelievers1 to be a supernatural gift4 ,similar to which is this answer of ,christ3 8,flesh and blood hath not revealed it unto thee1 but my ,father1 which is in heaven207#adag7 which ,i now merely mention because ,i have elsewhere treated it at large4 ,similar also is the assertion of ,paul1 that the ,ephesians 8were sealed with that ,holy ,spirit of promise407#adah7 ,for this shows1 that there is an eternal teacher1 by whose agency the promise of salvation1 which otherwise would only strike the air1 or at most our ears1 penetrates into our minds4 ,similar also is his remark1 that the ,thessalonians were 8chosen by ,god through sanctification of the ,spirit1 and belief of the truth207#adai7 by which connection1 he briefly suggests1 that faith itself proceeds only from the ,spirit4 ,john expresses this in plainer terms3 8,we know that he abideth in us1 by the ,spirit which he hath given us407#adbj7 ,again3 8,hereby know we that we dwell in him1 and he in us1 because he hath given us of his ,spirit407#adba7 ,therefore ,christ promised to send to his disciples 8the ,spirit of truth1 whom the world cannot receive107#adbb7 that they might be capable of attaining heavenly wisdom4 ,he ascribes to him the peculiar office of suggesting to their minds all the oral instructions which he had given them4 ,for in vain would the light present itself to the blind1 unless this ,spirit of understanding would open their mental eyes2 so that he may be justly called the key with which the treasures of the kingdom of heaven are unlocked to us2 and his illumination constitutes our mental eyes to behold them4 ,it is therefore that ,paul so highly commends the ministry of the ,spirit27#adbc7 because the instructions of preachers would produce no benefit1 did not ,christ himself1 the internal teacher1 by his ,spirit1 draw to him those who were given him by the ,father47#adbd7 ,therefore1 as we have stated1 that complete salvation is found in the person of ,christ1 so1 to make us partakers of it1 he 8baptizes us with the ,holy ,spirit and with fire107#adbe7 enlightening us into the faith of his ,gospel1 regenerating us so that we become new creatures1 and1 purging us from profane impurities1 consecrates us as holy temples to ,god4 ,chapter ,,ii4 ,faith ,defined1 ,and ,its ,properties ,described4 ,all these things will be easily understood when we have given a clearer definition of faith1 that the reader may perceive its nature and importance4 ,but it will be proper to recall to his remembrance1 what has been already stated2 that ,god has given us his law as the rule of our conduct1 and that1 if we are guilty of even the smallest breach of it1 we are exposed to the dreadful punishment of eternal death1 which he denounces4 ,again1 that since it is not only difficult1 but entirely above our strength1 and beyond the utmost extent of our ability1 to fulfil the law as he requires1--if we only view ourselves1 and consider what we have demerited1 we have not the least hope left1 but1 as persons rejected by ,god1 are on the verge of eternal perdition4 ,in the third place1 it has been explained1 that there is but one method of deliverance1 by which we can be extricated from such a direful calamity2 that is1 the appearance of ,christ the ,redeemer1 by whose means our heavenly ,father1 commiserating us in his infinite goodness and mercy1 has been pleased to relieve us1 if we embrace this mercy with a sincere faith1 and rely on it with a constant hope4 ,but we must now examine the nature of this faith1 by which all who are the adopted sons of ,god enter on the possession of the heavenly kingdom2 since it is certain1 that not every opinion1 nor even every persuasion1 is equal to the accomplishment of so great a work4 ,and we ought to be the more cautious and diligent in our meditations and inquiries on the genuine property of faith1 in proportion to the pernicious tendency of the mistakes of multitudes in the present age on this subject4 ,for a great part of the world1 when they hear the word faith1 conceive it to be nothing more than a common assent to the evangelical history4 ,and even the disputes of the schools concerning faith1 by simply styling ,god the object of it1 7as ,i have elsewhere observed17 rather mislead miserable souls by a vain speculation1 than direct them to the proper mark4 ,for1 since ,god 8dwelleth in the light1 which no man can approach unto107#adbf7 there is a necessity for the interposition of ,christ1 as the medium of access to him4 ,whence he calls himself 8the light of the world107#adbg7 and in another place1 8the way1 and the truth1 and the life20 because 8no man cometh unto the ,father10 who is the fountain of life1 8but by him207#adbh7 because he alone knows the ,father1 and reveals him to believers47#adbi7 ,for this reason ,paul asserts1 that he esteemed nothing worthy of being known but ,jesus ,christ27#adcj7 and in the twentieth chapter of the ,acts declares1 that he had preached faith in ,christ2 and in another place1 he introduces ,christ speaking in the following manner3 8,i send thee unto the ,gentiles1 that they may receive forgiveness of sins1 and inheritance among them which are sanctified by faith1 that is in me407#adca7 ,this apostle tells us1 that the glory of ,god is visible to us in his person1 or 7which conveys the same idea7 that 8the light of the knowledge of the glory of ,god0 shines 8in his face407#adcb7 ,it is true1 that faith relates to the one ,god2 but there must also be added a knowledge of ,jesus ,christ1 whom he has sent47#adcc7 ,for ,god himself would be altogether concealed from us1 if we were not illuminated by the brightness of ,christ4 ,for this purpose the ,father has deposited all his treasures with his only begotten ,son1 that he might reveal himself in him2 and that1 by such a communication of blessings1 he might express a true image of his glory4 ,for as it has been observed1 that we require to be drawn by the ,spirit1 that we may be excited to seek ,christ1 so we should also be apprized1 that the invisible ,father is to be sought only in this image4 ,on which subject1 ,augustine1 treating of the object of faith1 beautifully remarks1 8that we ought to know whither we should go1 and in what way20 and immediately after he concludes1 8that he who unites ,deity and humanity in one person1 is the way most secure from all errors2 for that it is ,god towards whom we tend1 and man by whom we go2 but that both together can be found only in ,christ40 ,nor does ,paul1 when he speaks of faith in ,god1 intend to subvert what he so frequently inculcates concerning faith1 whose stability is wholly in ,christ4 ,and ,peter most suitably connects them together1 when he says1 that 8by him we believe in ,god407#adcd7 ,,ii4 ,this evil1 then1 as well as innumerable others1 must be imputed to the schoolmen1 who have1 as it were1 concealed ,christ1 by drawing a veil over him2 whereas1 unless our views be immediately and steadily directed to him1 we shall always be wandering through labyrinths without end4 ,they not only1 by their obscure definition1 diminish1 and almost annihilate1 all the importance of faith1 but have fabricated the notion of implicit faith1 a term with which they have honoured the grossest ignorance1 and most perniciously deluded the miserable multitude4 ,indeed1 to express the fact more truly and plainly1 this notion has not only buried the true faith in oblivion1 but has entirely destroyed it4 ,is this faith--to understand nothing1 but obediently to submit our understanding to the ,church8 ,faith consists not in ignorance1 but in knowledge2 and that not only of ,god1 but also of the ,divine will4 ,for we do not obtain salvation by our promptitude to embrace as truth whatever the ,church may have prescribed1 or by our transferring to her the province of inquiry and of knowledge4 ,but when we know ,god to be a propitious ,father to us1 through the reconciliation effected by ,christ1 and that ,christ is given to us for righteousness1 sanctification1 and life1--by this knowledge1 ,i say1 not by renouncing our understanding1 we obtain an entrance into the kingdom of heaven4 ,for1 when the apostle says1 that 8with the heart man believeth unto righteousness1 and with the mouth confession is made unto salvation107#adce7 he indicates1 that it is not sufficient for a man implicitly to credit what he neither understands1 nor even examines2 but he requires an explicit knowledge of the ,divine goodness1 in which our righteousness consists4 ,,iii4 ,i do not deny 7such is the ignorance with which we are enveloped7 that many things are very obscure to us at present1 and will continue to be so1 till we shall have cast off the burden of the flesh1 and arrived nearer to the presence of ,god4 ,on such subjects1 nothing would be more proper than a suspension of judgment1 and a firm resolution to maintain unity with the ,church4 ,but that ignorance combined with humility should1 under this pretext1 be dignified with the appellation of ,faith1 is extremely absurd4 ,for faith consists in a knowledge of ,god and of ,christ17#adcf7 not in reverence for the ,church4 ,and we see what a labyrinth they have fabricated by this notion of theirs1 so that the ignorant and inexperienced1 without any discrimination1 eagerly embrace as oracular every thing obtruded upon them under the name of the ,church2 sometimes even the most monstrous errors4 ,this inconsiderate credulity1 though it be the certain precipice of ruin1 is1 nevertheless1 excused by them on the plea that it credits nothing definitively1 but with this condition annexed1 if such be the faith of the ,church4 ,thus they pretend that truth is held in error1 light in darkness1 and true knowledge in ignorance4 ,but1 not to occupy any more time in refuting them1 we only admonish the reader to compare their doctrine with ours2 for the perspicuity of the truth will of itself furnish a sufficient refutation4 ,for the question with them is not1 whether faith be yet involved in many relics of ignorance1 but they positively assert1 that persons are possessed of true faith1 who are charmed with their ignorance1 and even indulge it1 provided they assent to the authority and judgment of the ,church concerning things unknown2 as if the ,scripture did not universally inculcate that knowledge is united with faith4 ,,iv4 ,we grant1 that during our pilgrimage in the world1 our faith is implicit1 not only because many things are yet hidden from our view1 but because our knowledge of every thing is very imperfect1 in consequence of the clouds of error by which we are surrounded4 ,for the greatest wisdom of those who are most perfect1 is to improve1 and to press forward with patient docility4 ,therefore ,paul exhorts the faithful1 if they differ from each other on any subject1 to wait for further revelation47#adcg7 ,and experience teaches us1 that till we are divested of the flesh1 our knowledge falls far short of what might be wished2 in reading also1 many obscure passages daily occur1 which convince us of our ignorance4 ,with this barrier ,god restrains us within the bounds of modesty1 assigning to every one a measure of faith1 that even the most learned teacher may be ready to learn4 ,we may observe eminent examples of this implicit faith in the disciples of ,christ1 before they were fully enlightened4 ,we see with what difficulty they imbibed the first rudiments2 how they hesitated even at the most minute particulars2 what inconsiderable advances they made even while hanging on the lips of their ,master2 and when they ran to the grave at the intelligence of the women1 his resurrection was like a dream to them4 ,the testimony already borne by ,christ to their possession of faith1 forbids us to say that they were entirely destitute of it2 indeed1 if they had not been persuaded that ,christ would rise from the dead1 they would have felt no further concern about him4 ,the women were not induced by superstition to embalm with spices the body of a deceased man1 of whose life there was no hope2 but though they credited his declarations1 whose veracity they well knew1 yet the ignorance1 which still occupied their minds1 involved their faith in darkness1 so that they were almost lost in astonishment4 ,whence also they are said at length to have believed1 when they saw the words of ,christ verified by facts2 not that their faith then commenced1 but the seed of faith1 which had been latent1 and as it were dead in their hearts1 then shot forth with additional vigour4 ,they had therefore a true but an implicit faith1 because they received ,christ with reverence as their only teacher3 being taught by him1 they were persuaded that he was the author of their salvation2 and they believed that he came from heaven1 that through the grace of the ,father he might assemble all his disciples there4 ,but we need not seek a more familiar proof of this point1 than that some portion of unbelief is always mixed with faith in every ,christian4 ,v4 ,we may also style that an implicit faith1 which in strict propriety is nothing but a preparation for faith4 ,the evangelists relate that many believed1 who1 only being filled with admiration at the miracles of ,christ1 proceeded no further than a persuasion that he was the promised ,messiah1 although they had little or no knowledge of evangelical doctrine4 ,such reverence1 which induced them cheerfully to submit themselves to ,christ1 is dignified with the title of faith1 of which1 however1 it was merely the commencement4 ,thus the nobleman1 or courtier1 who believed the promise of ,christ concerning the healing of his son1 when he returned to his house17#adch7 according to the testimony of the evangelist1 believed again2 that is1 first he esteemed as an oracle what he had heard from the lips of ,christ2 but afterwards he devoted himself to his authority to receive his doctrine4 ,it must be understood1 however1 that he was docile and ready to learn2 that the word believe1 in the first place1 denotes a particular faith2 but in the second place1 it numbers him among the disciples who had given their names to ,christ4 ,john gives us a similar example in the ,samaritans1 who believed the report of the woman1 so as to run with eagerness to ,christ2 but who1 after having heard him1 said to the woman1 8,now we believe1 not because of thy saying2 for we have heard him ourselves1 and know1 that this is indeed the ,christ1 the ,saviour of the world407#adci7 ,hence it appears1 that persons not yet initiated into the first elements1 but only inclined to obedience1 are called believers2 not1 indeed1 with strict propriety1 but because ,god1 in his goodness1 distinguishes that pious disposition with such a great honour4 ,but this docility1 connected with a desire of improvement1 is very remote from that gross ignorance which stupefies those who are content with such an implicit faith as the ,papists have invented4 ,for if ,paul severely condemns those who are 8ever learning1 yet never come to the knowledge of the truth107#addj7 how much greater ignominy do they deserve who make it their study to know nothing6 ,,vi4 ,this1 then1 is the true knowledge of ,christ--to receive him as he is offered by the ,father1 that is1 invested with his gospel2 for1 as he is appointed to be the object of our faith1 so we cannot advance in the right way to him1 without the guidance of the gospel4 ,the gospel certainly opens to us those treasures of grace1 without which ,christ would profit us little4 ,thus ,paul connects faith as an inseparable concomitant with doctrine1 where he says1 8,ye have not so learned ,christ2 if so be ye have been taught by him1 as the truth is in ,jesus407#adda7 ,yet ,i do not so far restrict faith to the gospel1 but that ,i admit ,moses and the prophets to have delivered what was sufficient for its establishment2 but because the gospel exhibits a fuller manifestation of ,christ1 it is justly styled by ,paul1 8the words of faith and of good doctrine407#addb7 ,for the same reason1 in another place1 he represents the law as abolished by the coming of faith27#addc7 comprehending under this term the new kind of teaching1 by which ,christ1 since his appearance as our ,master1 has given a brighter display of the mercy of the ,father1 and a more explicit testimony concerning our salvation4 ,the more easy and convenient method for us will be1 to descend regularly from the genus to the species4 ,in the first place1 we must be apprized1 that faith has a perpetual relation to the word1 and can no more be separated from it1 than the rays from the sun1 whence they proceed4 ,therefore ,god proclaims by ,isaiah1 8,hear1 and your souls shall live407#addd7 ,and that the word is the fountain of faith1 is evident from this language of ,john3 8,these are written1 that ye might believe407#adde7 ,the ,psalmist also1 intending to exhort the people to faith1 says1 8,today1 if ye will hear his voice207#addf7 and to hear1 generally means to believe4 ,lastly1 it is not without reason that in ,isaiah1 ,god distinguishes the children of the ,church from strangers1 by this character1 that they shall all be his disciples1 and be taught by him27#addg7 for1 if this were a benefit common to all1 why should he address himself to a few8 ,correspondent with this is the general use of the words 8believers10 and 8disciples10 as synonymous1 by the evangelists1 on all occasions1 and by ,luke in particular1 very frequently in the ,acts of the ,apostles2 in the ninth chapter of which1 he extends the latter epithet even to a woman4 ,wherefore1 if faith decline in the smallest degree from this object1 towards which it ought to be directed1 it no longer retains its own nature1 but becomes an uncertain credulity1 and an erroneous excursion of the mind4 ,the same ,divine word is the foundation by which faith is sustained and supported1 from which it cannot be moved without an immediate downfall4 ,take away the word1 then1 and there will be no faith left4 ,we are not here disputing whether the ministry of men be necessary to disseminate the word of ,god1 by which faith is produced1 which we shall discuss in another place2 but we assert1 that the word itself1 however it may be conveyed to us1 is like a mirror1 in which faith may behold ,god4 ,whether1 therefore1 ,god in this instance use the agency of men1 or whether he operate solely by his own power1 he always discovers himself by his word to those whom he designs to draw to himself47#addh7 ,whence ,paul defines faith as an obedience rendered to the gospel1 and praises the service of faith47#addi7 ,for the apprehension of faith is not confined to our knowing that there is a ,god1 but chiefly consists in our understanding what is his disposition towards us4 ,for it is not of so much importance to us to know what he is in himself1 as what he is willing to be to us4 ,we find1 therefore1 that faith is a knowledge of the will of ,god respecting us1 received from his word4 ,and the foundation of this is a previous persuasion of the ,divine veracity2 any doubt of which being entertained in the mind1 the authority of the word will be dubious and weak1 or rather it will be of no authority at all4 ,nor is it sufficient to believe that the veracity of ,god is incapable of deception or falsehood1 unless you also admit1 as beyond all doubt1 that whatever proceeds from him is sacred and inviolable truth4 ,,vii4 ,but as the human heart is not excited to faith by every word of ,god1 we must further inquire what part of the word it is1 with which faith is particularly concerned4 ,god declared to ,adam1 8,thou shalt surely die207#adej7 and to ,cain1 8,the voice of thy brother's blood crieth unto me from the ground207#adea7 but these declarations are so far from being adapted to the establishment of faith1 that of themselves they can only shake it4 ,we do not deny that it is the office of faith to subscribe to the truth of ,god1 whatever be the time1 the nature1 or the manner of his communications2 but our present inquiry is only1 what faith finds in the ,divine word1 upon which to rest its dependence and confidence4 ,when our conscience beholds nothing but indignation and vengeance1 how shall it not tremble with fear8 ,and if ,god be the object of its terror1 how should it not fly from him8 ,but faith ought to seek ,god1 not to fly from him4 ,it appears1 then1 that we have not yet a complete definition of faith2 since a knowledge of the ,divine will indefinitely1 ought not to be accounted faith4 ,but suppose1 instead of will1--the declaration of which is often productive of fear and sorrow1--we substitute benevolence or mercy4 ,this will certainly bring us nearer to the nature of faith4 ,for we are allured to seek ,god1 after we have learned that salvation is laid up for us with him2 which is confirmed to us by his declaring it to be the object of his care and affection4 ,therefore we need a promise of grace1 to assure us that he is our propitious ,father2 since we cannot approach to him without it1 and it is upon that alone that the human heart can securely depend4 ,for this reason1 in the ,psalms1 mercy and truth are generally united1 as being closely connected2 because it would be of no avail for us to know the veracity of ,god1 if he did not allure us to himself by his mercy2 nor should we embrace his mercy1 if he did not offer it with his own mouth4 8,i have declared thy faithfulness and thy salvation3 ,i have not concealed thy lovingkindness and thy truth4 ,let thy lovingkindness and thy truth continually preserve me407#adeb7 ,again3 8,thy mercy1 ,o ,lord1 is in the heavens2 and thy faithfulness reacheth unto the clouds407#adec7 ,again3 8,all the paths of the ,lord are mercy and truth unto such as keep his covenant407#aded7 ,again3 8,his merciful kindness is great towards us2 and the truth of the ,lord endureth for ever407#adee7 ,again3 8,i will praise thy name for thy lovingkindness1 and for thy truth407#adef7 ,i forbear to quote what we read in the prophets to the same purport1 that ,god is merciful and faithful in his promises4 ,for it will be temerity to conclude that ,god is propitious to us1 unless he testify concerning himself1 and anticipate us by his invitation1 that his will respecting us may be neither ambiguous nor obscure4 ,but we have already seen1 that ,christ is the only pledge of his love1 without whom the tokens of his hatred and wrath are manifest both above and below4 ,now1 since the knowledge of the ,divine goodness will not be attended with much advantage1 unless it lead us to rely upon it1 we must exclude that apprehension of it which is mixed with doubts1 which is not uniform and steady1 but wavering and undecided4 ,now1 the human mind1 blinded and darkened as it is1 is very far from being able to penetrate and attain to a knowledge of the ,divine will2 and the heart also1 fluctuating in perpetual hesitation1 is far from continuing unshaken in that persuasion4 ,therefore our mind must be illuminated1 and our heart established by some exterior power1 that the word of ,god may obtain full credit with us4 ,now1 we shall have a complete definition of faith1 if we say1 that it is a steady and certain knowledge of the ,divine benevolence towards us1 which1 being founded on the truth of the gratuitous promise in ,christ1 is both revealed to our minds1 and confirmed to our hearts1 by the ,holy ,spirit4 ,,viii4 ,but before ,i proceed any further1 it will be necessary to make some preliminary observations1 for the solution of difficulties1 which otherwise might prove obstacles in the way of the reader4 ,and first1 we must refute the nugatory distinction1 which prevails in the schools1 of formal and informal faith4 ,for they imagine1 that such as are not impressed with any fear of ,god1 or with any sense of piety1 believe all that is necessary to be known in order to salvation2 as though the ,holy ,spirit1 in illuminating our hearts to faith1 were not a witness to us of our adoption4 ,yet1 in opposition to the whole tenor of ,scripture1 they presumptuously dignify such a persuasion1 destitute of the fear of ,god1 with the name of faith4 ,we need not contend with this definition any further than by simply describing the nature of faith1 as it is represented in the ,divine word4 ,and this will clearly evince the ignorance and insipidity of their clamour concerning it4 ,i have treated it in part already1 and shall subjoin what remains in its proper place4 ,at present1 ,i affirm1 that a greater absurdity than this figment of theirs1 cannot possibly be imagined4 ,they maintain faith to be a mere assent1 with which every despiser of ,god may receive as true whatever is contained in the ,scripture4 ,but first it should be examined1 whether every man acquires faith for himself by his own power1 or whether it is by faith that the ,holy ,spirit becomes the witness of adoption4 ,they betray puerile folly1 therefore1 in inquiring whether faith1 which is formed by the superaddition of a quality1 be the same1 or whether it be a new and different faith4 ,it clearly appears1 that while they have been trifling in this manner1 they never thought of the peculiar gift of the ,spirit2 for the commencement of faith contains in it the reconciliation by which man draws near to ,god4 ,but1 if they would duly consider that declaration of ,paul1 8,with the heart man believeth unto righteousness107#adeg7 they would cease their trifling about this superadded quality4 ,if we had only this one reason1 it ought to be sufficient to terminate the controversy--that the assent which we give to the ,divine word1 as ,i have partly suggested before1 and shall again more largely repeat1 is from the heart rather than the head1 and from the affections rather than the understanding4 ,for which reason it is called 8the obedience of faith107#adeh7 to which the ,lord prefers no other obedience2 because nothing is more precious to him than his own truth2 which1 according to the testimony of ,john the ,baptist17#adei7 believers1 as it were1 subscribe and seal4 ,as this is by no means a dubious point1 we conclude at once1 that it is an absurdity to say1 that faith is formed by the addition of a pious affection to an assent of the mind2 whereas1 even this assent consists in a pious affection1 and is so described in the ,scriptures4 ,but another argument offers itself1 which is still plainer4 ,since faith accepts ,christ1 as he is offered to us by the ,father2 and he is offered1 not only for righteousness1 remission of sins1 and peace1 but also for sanctification and as a fountain of living water2 it is certain1 that no man can ever know him aright1 unless he at the same time receive the sanctification of the ,spirit4 ,or1 if any one would wish it to be more clearly expressed1 ,faith consists in a knowledge of ,christ4 ,christ cannot be known without the sanctification of his ,spirit4 ,consequently1 faith is absolutely inseparable from a pious affection4 ,,ix4 ,this passage of ,paul1 8,though ,i have all faith1 so that ,i could remove mountains1 and have not charity1 ,i am nothing107#adfj7 is generally adduced by them to support the notion of an informal faith unaccompanied with charity2 but they overlook the sense in which the apostle uses the word 8faith0 in this place4 ,for having1 in the preceding chapter1 treated of the various gifts of the ,spirit1 among which he has enumerated 8divers kinds of tongues1 the working of miracles and prophecy107#adfa7 and having exhorted the ,corinthians to 8covet earnestly the best gifts10 from which the greatest benefit and advantage would accrue to the whole body of the ,church1 he adds1 8yet show ,i unto you a more excellent way20 implying1 that all such gifts1 whatever be their intrinsic excellence1 are yet to be deemed worthless1 unless they be subservient to charity2 for that1 being given for the edification of the ,church1 if not employed for that purpose1 they lose their beauty and value4 ,to prove this1 he particularly specifies them1 repeating the same gifts1 which he had before enumerated1 but under other names4 ,he uses the word 8faith0 to denote what he had before called powers1 71 potestates1 virtutes17 that is1 a power of working miracles4 ,this1 then1 whether it be called power or faith1 being a particular gift of ,god1 which any impious man may both possess and abuse1 as the gift of tongues1 or prophecy1 or other gifts1 we need not wonder if it be separated from charity4 ,but the mistake of such persons arises wholly from this--that though the word 8faith0 is used in many senses1 not observing this diversity of signification1 they argue as if it had always the same meaning4 ,the passage which they adduce from ,james in support of the same error1 shall be discussed in another place4 ,now1 although1 for the sake of instruction1 when we design to show the nature of that knowledge of ,god1 which is possessed by the impious1 we allow that there are various kinds of faith1 yet we acknowledge and preach only one faith in the pious1 according to the doctrine of the ,scripture4 ,many men certainly believe that there is a ,god2 they admit the evangelical history and the other parts of ,scripture to be true2 just as we form an opinion of transactions which are narrated as having occurred in former times1 or of which we have ourselves been spectators4 ,there are some who go further2 esteeming the word of ,god as an undoubted revelation from heaven1 not wholly disregarding its precepts1 and being in some measure affected both by its denunciations and by its promises4 ,to such persons1 indeed1 faith is attributed2 but by a catachresis1 a tropical or improper form of expression2 because they do not with open impiety resist1 or reject1 or contemn the word of ,god1 but rather exhibit some appearance of obedience to it4 ,x4 ,but this shadow or image of faith1 as it is of no importance1 so is unworthy of the name of faith2 its great distance from the substantial truth of which1 though we shall show more at large hereafter1 there can be no objection to its being briefly pointed out here4 ,simon ,magus7#adfb7 is said to have believed1 who1 nevertheless1 just after1 betrays his unbelief4 ,when faith is attributed to him1 we do not apprehend1 with some1 that he merely pretended to it with his lips1 while he had none in his heart2 but we rather think1 that being overcome with the majesty of the gospel1 he did exercise a kind of faith1 and perceived ,christ to be the author of life and salvation1 so as freely to profess himself one of his followers4 ,thus1 in the ,gospel of ,luke1 those persons are said to believe for a time1 in whom the seed of the word is prematurely choked before it fructifies1 and those in whom it takes no root1 but soon dries up and perishes4 ,we doubt not but such persons1 being attracted with some taste of the word1 receive it with avidity1 and begin to perceive something of its ,divine power2 so that by the fallacious counterfeit of faith1 they impose not only on the eyes of men1 but even on their own minds4 ,for they persuade themselves1 that the reverence which they show for the word of ,god1 is real piety2 supposing that there is no impiety but a manifest and acknowledged abuse or contempt of it4 ,but1 whatever be the nature of that assent1 it penetrates not to the heart1 so as to fix its residence there2 and though it sometimes appears to have shot forth roots1 yet there is no life in them4 ,the heart of man has so many recesses of vanity1 and so many retreats of falsehood1 and is so enveloped with fraudulent hypocrisy1 that it frequently deceives even himself4 ,but let them1 who glory in such phantoms of faith1 know1 that in this respect they are not at all superior to devils4 ,persons of the former description1 who hear and understand without any emotion those things1 the knowledge of which makes devils tremble1 are certainly far inferior to the fallen spirits2 and the others are equal to them in this respect--that the sentiments with which they are impressed1 finally terminate in terror and consternation47#adfc7 ,,xi4 ,i know that it appears harsh to some1 when faith is attributed to the reprobate2 since ,paul affirms it to be the fruit of election4 ,but this difficulty is easily solved2 for1 though none are illuminated to faith1 or truly feel the efficacy of the gospel1 but such as are preordained to salvation1 yet experience shows1 that the reprobate are sometimes affected with emotions very similar to those of the elect1 so that1 in their own opinion1 they in no respect differ from the elect4 ,wherefore1 it is not at all absurd1 that a taste of heavenly gifts is ascribed to them by the apostle1 and a temporary faith by ,christ37#adfd7 not that they truly perceive the energy of spiritual grace and clear light of faith1 but because the ,lord1 to render their guilt more manifest and inexcusable1 insinuates himself into their minds1 as far as his goodness can be enjoyed without the ,spirit of adoption4 ,if any one object1 that there remains1 then1 no further evidence by which the faithful can certainly judge of their adoption1 ,i reply1 that although there is a great similitude and affinity between the elect of ,god and those who are endued with a frail and transitory faith1 yet the elect possess that confidence1 which ,paul celebrates1 so as boldly to 8cry1 ,abba1 ,father407#adfe7 ,therefore1 as ,god regenerates for ever the elect alone with incorruptible seed1 so that the seed of life planted in their hearts never perishes1 so he firmly seals within them the grace of his adoption1 that it may be confirmed and ratified to their minds4 ,but this by no means prevents that inferior operation of the ,spirit from exerting itself even in the reprobate4 ,in the mean time the faithful are taught to examine themselves with solicitude and humility1 lest carnal security insinuate itself1 instead of the assurance of faith4 ,besides1 the reprobate have only a confused perception of grace1 so that they embrace the shadow rather than the substance2 because the ,spirit properly seals remission of sins in the elect alone1 and they apply it by a special faith to their own benefit4 ,yet the reprobate are justly said to believe that ,god is propitious to them1 because they receive the gift of reconciliation1 though in a confused and too indistinct manner3 not that they are partakers of the same faith or regeneration with the sons of ,god1 but because they appear1 under the disguise of hypocrisy1 to have the principle of faith in common with them4 ,nor do ,i deny1 that ,god so far enlightens their minds1 that they discover his grace2 but he so distinguishes that perception from the peculiar testimony1 which he gives to his elect1 that they never attain any solid effect and enjoyment4 ,for he does not1 therefore1 show himself propitious to them1 by truly delivering them from death1 and receiving them under his protection2 but he only manifests to them present mercy4 ,but he vouchsafes to the elect alone1 the living root of faith1 that they may persevere even to the end4 ,thus we have refuted the objection1 that if ,god truly discovers his grace1 it remains for ever2 because nothing prevents ,god from illuminating some with a present perception of his grace1 which afterwards vanishes away4 ,,xii4 ,moreover1 though faith is a knowledge of the benevolence of ,god towards us1 and a certain persuasion of his veracity1 yet it is not to be wondered at1 that the subjects of these temporary impressions lose the sense of ,divine love1 which1 notwithstanding its affinity to faith1 is yet widely different from it4 ,the will of ,god1 ,i confess1 is immutable1 and his truth always consistent with itself4 ,but ,i deny that the reprobate ever go so far as to penetrate to that secret revelation1 which the ,scripture confines to the elect4 ,i deny1 therefore1 that they either apprehend the will of ,god1 as it is immutable1 or embrace his truth with constancy2 because they rest in a fugitive sentiment4 ,thus a tree1 not planted deeply enough to shoot forth living roots1 in process of time withers2 though for some years it may produce not only leaves and blossoms1 but even fruits4 ,finally1 as the defection of the first man was sufficient to obliterate the ,divine image from his mind and soul1 so we need not wonder if ,god enlightens the reprobate with some beams of his grace1 which he afterwards suffers to be extinguished4 ,nor does any thing prevent him from slightly tincturing some with the knowledge of his gospel1 and thoroughly imbuing others with it4 ,it must1 nevertheless1 be remembered1 that how diminutive and weak soever faith may be in the elect1 yet1 as the ,spirit of ,god is a certain pledge and seal to them of their adoption1 his impression can never be erased from their hearts2 but that the reprobate have only a few scattered rays of light1 which are afterwards lost2 yet that the ,spirit is not chargeable with deception1 because he infuses no life into the seed which he drops in their hearts1 that it may remain for ever incorruptible1 as in the elect4 ,i go still further2 for since it is evident from the tenor of the ,scripture1 and from daily experience1 that the reprobate are sometimes affected with a sense of ,divine grace1 some desire of mutual love must necessarily be excited in their hearts4 ,thus ,saul had for a time a pious disposition to love ,god1 from whom experiencing paternal kindness1 he was allured by the charms of his goodness4 ,but as the persuasion of the paternal love of ,god is not radically fixed in the reprobate1 so they love him not reciprocally with the sincere affection of children1 but are influenced by a mercenary disposition2 for the spirit of love was given to ,christ alone1 that he might instil it into his members4 ,and this observation of ,paul certainly extends to none but the elect3 8,the love of ,god is shed abroad in our hearts by the ,holy ,ghost1 which is given unto us207#adff7 the same love1 which generates that confidence of invocation which ,i have before mentioned4 ,thus1 on the contrary1 we see that ,god is wonderfully angry with his children1 whom he ceases not to love3 not that he really hates them1 but because he designs to terrify them with a sense of his wrath1 to humble their carnal pride1 to shake off their indolence1 and to excite them to repentance4 ,therefore they apprehend him to be both angry with them1 or at least with their sins1 and propitious to them at the same time2 for they sincerely deprecate his wrath1 and yet resort to him for succour with tranquillity and confidence4 ,hence it appears1 that faith is not hypocritically counterfeited by some1 who nevertheless are destitute of true faith2 but1 while they are hurried away with a sudden impetuosity of zeal1 they deceive themselves by a false opinion4 ,nor is it to be doubted1 that indolence preoccupies them1 and prevents them from properly examining their hearts as they ought to do4 ,it is probable that those persons were of this description1 to whom1 according to ,john1 8,jesus did not commit himself10 notwithstanding that they believed in him1 8because he knew all men3 he knew what was in man407#adfg7 ,if multitudes did not depart from the common faith1 7,i style it common1 because there is a great similitude and affinity between temporary faith and that which is living and perpetual17 ,christ would not have said to his disciples1 8,if ye continue in my word1 then are ye my disciples indeed1 and ye shall know the truth1 and the truth shall make you free407#adfh7 ,for he addresses those who have embraced his doctrine1 and exhorts them to an increase of faith1 that the light which they have received may not be extinguished by their own supineness4 ,therefore ,paul claims faith as peculiar to the elect17#adfi7 indicating that many decay1 because they have had no living root4 ,thus also ,christ says in ,matthew1 8,every plant1 which my heavenly ,father hath not planted1 shall be rooted up407#adgj7 ,there is a grosser deception in others1 who are not ashamed to attempt to deceive both ,god and men4 ,james inveighs against this class of men1 who impiously profane faith by hypocritical pretensions to it47#adga7 ,nor would ,paul require from the children of ,god1 a 8faith unfeigned107#adgb7 but because multitudes presumptuously arrogate to themselves what they possess not1 and with their vain pretences deceive others1 and sometimes even themselves4 ,therefore he compares a good conscience to a vessel in which faith is kept2 because many1 8having put away a good conscience1 concerning faith have made shipwreck407#adgc7 ,,xiii4 ,we must also remember the ambiguous signification of the word faith2 for frequently faith signifies the sound doctrine of piety1 as in the place which we have just cited1 and in the same ,epistle1 where ,paul says1 that deacons must hold 8the mystery of the faith in a pure conscience407#adgd7 ,also where he predicts the apostasy of some 8from the faith407#adge7 ,but1 on the contrary1 he says1 that ,timothy had been 8nourished up in the words of faith407#adgf7 ,again1 where he says1 8avoiding profane and vain babblings1 and oppositions of science1 falsely so called2 which some professing1 have erred concerning the faith207#adgg7 whom in another place he styles 8reprobates concerning the faith407#adgh7 ,thus1 also1 when he directs ,titus to 8rebuke them1 that they may be sound in the faith107#adgi7 by soundness1 he means nothing more than that purity of doctrine1 which is so liable to be corrupted and to degenerate through the instability of men4 ,since 8all the treasures of wisdom and knowledge are hidden in ,christ107#adhj7 whom faith possesses1 faith is justly extended to the whole summary of heavenly doctrines1 with which it is inseparably connected4 ,on the contrary1 it is sometimes restricted to a particular object2 as when ,matthew says1 that 8,jesus saw their faith107#adha7 who let down the paralytic man through the roof2 and when ,christ exclaimed respecting the centurion1 8,i have not found so great faith1 no1 not in ,israel407#adhb7 ,but it is probable1 that the centurion was wholly intent on the recovery of his son1 a concern for whom wholly occupied his mind2 yet1 because he was contented with the mere answer of ,christ1 without being importunate for his corporeal presence1 it is on account of this circumstance that his faith is so greatly extolled4 ,and we have lately shown1 that ,paul uses faith for the gift of miracles2 which is possessed by those who are neither regenerated by the ,spirit of ,god1 nor serious worshippers of him4 ,in another place1 also1 he uses it to denote the instruction by which we are edified in the faith2 for1 when he suggests that faith will be abolished1 it must undoubtedly be referred to the ministry of the ,church1 which is1 at present1 useful to our infirmity4 ,in these forms of expression1 however1 there is an evident analogy4 ,but when the word 8faith0 is in an improper sense transferred to a hypocritical profession1 or to that which falsely assumes the name1 it should not be accounted a harsher catachresis1 than when the fear of ,god is used for a corrupt and perverse worship2 as when it is frequently said in the sacred history1 that the foreign nations1 which had been transplanted to ,samaria and its vicinity1 feared the fictitious deities and the ,god of ,israel2 which is like confounding together heaven and earth4 ,but our present inquiry is1 what is that faith by which the children of ,god are distinguished from unbelievers1 by which we invoke ,god as our ,father1 by which we pass from death to life1 and by which ,christ1 our eternal life and salvation1 dwells in us8 ,the force and nature of it1 ,i conceive1 ,i have concisely and clearly explained4 ,,xiv4 ,now1 let us again examine all the parts of that definition2 a careful consideration of which1 ,i think1 will leave nothing doubtful remaining4 ,when we call it knowledge1 we intend not such a comprehension as men commonly have of those things which fall under the notice of their senses4 ,for it is so superior1 that the human mind must exceed and rise above itself1 in order to attain to it4 ,nor does the mind which attains it comprehend what it perceives1 but being persuaded of that which it cannot comprehend1 it understands more by the certainty of this persuasion1 than it would comprehend of any human object by the exercise of its natural capacity4 ,wherefore ,paul beautifully expresses it in these terms3 8to comprehend what is the breadth1 and length1 and depth1 and height2 and to know the love of ,christ1 which passeth knowledge407#adhc7 ,for he meant to suggest1 that what our mind apprehends by faith is absolutely infinite1 and that this kind of knowledge far exceeds all understanding4 ,yet1 because ,god has revealed to his saints the secret of his will1 8which had been hidden from ages and from generations107#adhd7 therefore faith is in ,scripture justly styled 8an acknowledgment207#adhe7 and by ,john1 8knowledge10 when he asserts1 that believers know that they are the sons of ,god47#adhf7 ,and they have indeed a certain knowledge of it2 but are rather confirmed by a persuasion of the veracity of ,god1 than taught by any demonstration of reason4 ,the language of ,paul also indicates this3 8whilst we are at home in the body1 we are absent from the ,lord2 for we walk by faith1 not by sight40 ,by this he shows that the things which we understand through faith1 are at a distance from us1 and beyond our sight4 ,whence we conclude1 that the knowledge of faith consists more in certainty than in comprehension4 ,,xv4 ,to express the solid constancy of the persuasion1 we further say1 that it is a certain and steady knowledge4 ,for1 as faith is not content with a dubious and versatile opinion1 so neither with an obscure and perplexed conception2 but requires a full and fixed certainty1 such as is commonly obtained respecting things that have been tried and proved4 ,for unbelief is so deeply rooted in our hearts1 and such is our propensity to it1 that though all men confess with the tongue1 that ,god is faithful1 no man can persuade himself of the truth of it1 without the most arduous exertions4 ,especially when the time of trial comes1 the general indecision discloses the fault which was previously concealed4 ,nor is it without reason that the ,holy ,spirit asserts the authority of the ,divine word in terms of such high commendation1 but with a design to remedy the disease which ,i have mentioned1 that the promises of ,god may obtain full credit with us4 8,the words of the ,lord 7says ,david7 are pure words2 as silver tried in a furnace of earth purified seven times407#adhg7 ,again3 8,the word of the ,lord is tried3 he is a buckler to all those that trust in him407#adhh7 ,and ,solomon confirms the same1 nearly in the same words3 8,every word of ,god is pure407#adhi7 ,but1 as the hundred and nineteenth ,psalm is almost entirely devoted to this subject1 it were needless to recite any more testimonies4 ,whenever ,god thus recommends his word to us1 he1 without doubt1 obliquely reprehends our unbelief2 for the design of those recommendations is no other than to eradicate perverse doubts from our hearts4 ,there are also many1 who have such conceptions of the ,divine mercy1 as to receive but very little consolation from it4 ,for they are at the same time distressed with an unhappy anxiety1 doubting whether he will be merciful to them2 because they confine within too narrow limits that clemency1 of which they suppose themselves to be fully persuaded4 ,for they reflect with themselves thus3 that his mercy is large and copious1 bestowed upon many1 and ready for the acceptance of all2 but that it is uncertain whether it will reach them also1 or1 rather1 whether they shall reach it4 ,this thought1 since it stops in the midst of its course1 is incomplete4 ,therefore it does not so much confirm the mind with secure tranquillity1 as disturb it with restless hesitation4 ,but very different is the meaning of 8full assurance10 717 which is always attributed to faith in the ,scriptures2 and which places the goodness of ,god1 that is clearly revealed to us1 beyond all doubt4 ,but this cannot take place1 unless we have a real sense and experience of its sweetness in ourselves4 ,wherefore the apostle from faith deduces confidence1 and from confidence boldness4 ,for this is his language3 8,in ,christ we have boldness and access1 with confidence by the faith of him407#adij7 ,these words imply that we have no right faith1 but when we can venture with tranquillity into the ,divine presence4 ,this boldness arises only from a certain confidence of the ,divine benevolence and our salvation2 which is so true1 that the word 8faith0 is frequently used for confidence4 ,,xvi4 ,the principal hinge on which faith turns is this--that we must not consider the promises of mercy1 which the ,lord offers1 as true only to others1 and not to ourselves2 but rather make them our own1 by embracing them in our hearts4 ,hence arises that confidence1 which the same apostle in another place calls 8peace207#adia7 unless any one would rather make peace the effect of confidence4 ,it is a security1 which makes the conscience calm and serene before the ,divine tribunal1 and without which it must necessarily be harassed and torn almost asunder with tumultuous trepidation1 unless it happen to slumber for a moment in an oblivion of ,god and itself4 ,and indeed it is but for a moment2 for it does not long enjoy that wretched oblivion1 but is most dreadfully wounded by the remembrance1 which is perpetually recurring1 of the ,divine judgment4 ,in short1 no man is truly a believer1 unless he be firmly persuaded1 that ,god is a propitious and benevolent ,father to him1 and promise himself every thing from his goodness2 unless he depend on the promises of the ,divine benevolence to him1 and feel an undoubted expectation of salvation2 as the apostle shows in these words3 8,if we hold fast the beginning of our confidence steadfast unto the end407#adib7 ,here he supposes1 that no man has a good hope in the ,lord1 who does not glory with confidence1 in being an heir of the kingdom of heaven4 ,he is no believer1 ,i say1 who does not rely on the security of his salvation1 and confidently triumph over the devil and death1 as ,paul teaches us in this remarkable peroration3 8,i am persuaded 7says he7 that neither death1 nor life1 nor angels1 nor principalities1 nor powers1 nor things present1 nor things to come1 shall be able to separate us from the love of ,god1 which is in ,christ ,jesus our ,lord407#adic7 ,thus the same apostle is of opinion1 that 8the eyes of our understanding0 are not truly 8enlightened10 unless we discover what is the hope of the eternal inheritance1 to which we are called47#adid7 ,and he every where inculcates1 that we have no just apprehensions of the ,divine goodness1 unless we derive from it a considerable degree of assurance4 ,,xvii4 ,but some one will object1 that the experience of believers is very different from this2 for that1 in recognizing the grace of ,god towards them1 they are not only disturbed with inquietude1 7which frequently befalls them17 but sometimes also tremble with the most distressing terrors4 ,the vehemence of temptations1 to agitate their minds1 is so great1 that it appears scarcely compatible with that assurance of faith of which we have been speaking4 ,we must therefore solve this difficulty1 if we mean to support the doctrine we have advanced4 ,when we inculcate1 that faith ought to be certain and secure1 we conceive not of a certainty attended with no doubt1 or of a security interrupted by no anxiety2 but we rather affirm1 that believers have a perpetual conflict with their own diffidence1 and are far from placing their consciences in a placid calm1 never disturbed by any storms4 ,yet1 on the other hand1 we deny1 however they may be afflicted1 that they ever fall and depart from that certain confidence which they have conceived in the ,divine mercy4 ,the ,scripture proposes no example of faith more illustrious or memorable than ,david1 especially if you consider the whole course of his life4 ,yet that his mind was not invariably serene1 appears from his innumerable complaints1 of which it will be sufficient to select a few4 ,when he rebukes his soul for turbulent emotions1 is he not angry with his unbelief8 8,why 7says he7 art thou cast down1 ,o my soul8 and why art thou disquieted in me8 ,hope thou in ,god407#adie7 ,and1 certainly1 that consternation was an evident proof of diffidence1 as though he supposed himself to be forsaken by ,god4 ,in another place1 also1 we find a more ample confession3 8,i said1 in my haste1 ,i am cut off from before thine eyes407#adif7 ,in another place1 also1 he debates with himself in anxious and miserable perplexity1 and even raises a dispute concerning the nature of ,god3 8,hath ,god forgotten to be gracious8 ,will the ,lord cast off for ever80 ,what follows is still harsher3 8,and ,i said1 ,i must fall2 these are the changes of the right hand of the ,most ,high407#adig7 ,for1 in a state of despair1 he consigns himself to ruin2 and not only confesses that he is agitated with doubts1 but1 as vanquished in the conflict1 considers all as lost2 because ,god has deserted him1 and turned to his destruction that hand which used to support him4 ,wherefore it is not without reason that he says1 8,return unto thy rest1 ,o my soul207#adih7 since he had experienced such fluctuations amidst the waves of trouble4 ,and yet1 wonderful as it is1 amidst these concussions1 faith sustains the hearts of the pious1 and truly resembles the palmtree1 rising with vigour undiminished by any burdens which may be laid upon it1 but which can never retard its growth2 as ,david1 when he might appear to be overwhelmed1 yet1 chiding himself1 ceased not to aspire towards ,god4 ,indeed1 he who1 contending with his own infirmity1 strives in his anxieties to exercise faith1 is already in a great measure victorious4 ,which we may infer from such passages as this3 8,wait on the ,lord3 be of good courage1 and he shall strengthen thine heart2 wait1 ,i say1 on the ,lord407#adii7 ,he reproves himself for timidity1 and repeating the same twice1 confesses himself to be frequently subject to various agitations4 ,in the mean time1 he is not only displeased with himself for these faults1 but ardently aspires towards the correction of them4 ,now1 if we enter into a close and correct examination of his character and conduct1 and compare him with ,ahaz1 we shall discover a considerable difference4 ,isaiah is sent to convey consolation to the anxiety of the impious and hypocritical king2 he addresses him in these words3 8,take heed1 and be quiet2 fear not10 c47#aejj7 ,but what effect had the message on him8 ,as it had been before said1 that 8his heart was moved as the trees of the wood are moved with the wind107#aeja7 though he heard the promise1 he ceased not to tremble4 ,this therefore is the proper reward and punishment of infidelity--so to tremble with fear1 that he who opens not the gate to himself by faith1 in the time of temptation departs from ,god2 but1 on the contrary1 believers1 whom the weight of temptations bends and almost oppresses1 constantly emerge from their distresses1 though not without trouble and difficulty4 ,and because they are conscious of their own imbecility1 they pray with the ,psalmist1 8,take not the word of truth utterly out of my mouth407#aejb7 ,by these words we are taught1 that they sometimes become dumb1 as though their faith were destroyed2 yet that they neither fail nor turn their backs1 but persevere in their conflict1 and arouse their inactivity by prayer1 that they may not be stupefied by selfindulgence4 ,,xviii4 ,to render this intelligible1 it is necessary to recur to that division of the flesh and the spirit1 which we noticed in another place1 and which most clearly discovers itself in this case4 ,the pious heart therefore perceives a division in itself1 being partly affected with delight1 through a knowledge of the ,divine goodness2 partly distressed with sorrow1 through a sense of its own calamity2 partly relying on the promise of the gospel2 partly trembling at the evidence of its own iniquity2 partly exulting in the apprehension of life2 partly alarmed by the fear of death4 ,this variation happens through the imperfection of faith2 since we are never so happy1 during the present life1 as to be cured of all diffidence1 and entirely filled and possessed by faith4 ,hence those conflicts1 in which the diffidence which adheres to the relics of the flesh1 rises up in opposition to the faith formed in the heart4 ,but if1 in the mind of a believer1 assurance be mixed with doubts1 do we not always come to this point1 that faith consists not in a certain and clear1 but only in an obscure and perplexed knowledge of the ,divine will respecting us8 ,not at all4 ,for1 if we are distracted by various thoughts1 we are not therefore entirely divested of faith2 neither1 though harassed by the agitations of diffidence1 are we therefore immerged in its abyss2 nor1 if we be shaken1 are we therefore overthrown4 ,for the invariable issue of this contest is1 that faith at length surmounts those difficulties1 from which1 while it is encompassed with them1 it appears to be in danger4 ,,xix4 ,let us sum it up thus3 ,as soon as the smallest particle of grace is infused into our minds1 we begin to contemplate the ,divine countenance as now placid1 serene1 and propitious to us3 it is indeed a very distant prospect1 but so clear1 that we know we are not deceived4 ,afterwards1 in proportion as we improve1--for we ought to be continually improving by progressive advances1--we arrive at a nearer1 and therefore more certain view of him1 and by continual habit he becomes more familiar to us4 ,thus we see1 that a mind illuminated by the knowledge of ,god1 is at first involved in much ignorance1 which is removed by slow degrees4 ,yet it is not prevented either by its ignorance of some things1 or by its obscure view of what it beholds1 from enjoying a clear knowledge of the ,divine will respecting itself1 which is the first and principal exercise of faith4 ,for1 as a man who is confined in a prison1 into which the sun shines only obliquely and partially through a very small window1 is deprived of a full view of that luminary1 yet clearly perceives its splendour1 and experiences its beneficial influence1--thus we1 who are bound with terrestrial and corporeal fetters1 though surrounded on all sides with great obscurity1 are nevertheless illuminated1 sufficiently for all the purposes of real security1 by the light of ,god shining ever so feebly to discover his mercy4 ,,xx4 ,the apostle beautifully inculcates both these ideas in various places4 ,for when he says1 that 8we know in part1 and we prophesy in part1 and see through a glass darkly107#aejc7 he indicates1 how very slender a portion of that wisdom which is truly ,divine1 is conferred upon us in the present life4 ,for although these words imply1 not only that faith remains imperfect as long as we groan under the burden of the flesh1 but that our imperfection renders it necessary for us to be unremittingly employed in acquiring further knowledge1 yet he suggests1 that it is impossible for our narrow capacity to comprehend that which is infinite4 ,and this ,paul predicates concerning the whole ,church2 though every individual of us is obstructed and retarded1 by his own ignorance1 from making that progress which might be wished4 ,but what a sure and certain experience1 of itself1 even the smallest particle of faith gives us1 the same apostle shows in another place1 where he asserts1 that 8we1 with open face1 beholding as in a glass the glory of the ,lord1 are changed into the same image407#aejd7 ,such profound ignorance must necessarily involve much doubt and trepidation2 especially as our hearts are1 by a kind of natural instinct1 inclined to unbelief4 ,besides1 temptations1 various and innumerable1 frequently assail us with great violence4 ,above all1 our own conscience1 oppressed by its incumbent load of sin1 sometimes complains and groans within itself1 sometimes accuses itself1 sometimes murmurs in secret1 and sometimes is openly disturbed4 ,whether1 therefore1 adversity discover the wrath of ,god1 or the conscience find in itself any reason or cause of it1 thence unbelief derives weapons to oppose faith1 which are perpetually directed to this object1 to persuade us1 that ,god is angry with us1 and inimical to us2 that we may not hope for any assistance from him1 but may dread him as our irreconcilable enemy4 ,,xxi4 ,to sustain these attacks1 faith arms and defends itself with the word of the ,lord4 ,and when such a temptation as this assails us1--that ,god is our enemy1 because he is angry with us1--faith1 on the contrary1 objects1 that he is merciful even when he afflicts1 because chastisement proceeds rather from love than from wrath4 ,when it is pressed with this thought1 that ,god is an avenger of iniquities1 it opposes the pardon provided for all offences1 whenever the sinner makes application to the ,divine clemency4 ,thus the pious mind1 how strangely soever it may be agitated and harassed1 rises at length superior to all difficulties1 nor ever suffers its confidence in the ,divine mercy to be shaken4 ,the various disputes which exercise and fatigue it1 terminate rather in the confirmation of that confidence4 ,it is a proof of this1 that when the saints conceive themselves to feel most the vengeance of ,god1 they still confide their complaints to him1 and when there is no appearance of his hearing them1 they continue to call upon him4 ,for what end would be answered by addressing complaint to him from whom they expected no consolation8 ,and they would never be disposed to call upon him1 unless they believed him to be ready to assist them47#aeje7 ,thus the disciples1 whom ,christ reprehends for the weakness of their faith1 complained indeed that they were perishing1 but still they implored his assistance4 ,nor1 when he chides them on account of their weak faith1 does he reject them from the number of his children1 or class them with unbelievers2 but he excites them to correct that fault4 ,therefore we repeat the assertion already made1 that faith is never eradicated from a pious heart1 but continues firmly fixed1 however it may be shaken1 and seem to bend this way or that2 that its light is never so extinguished or smothered1 but that it lies at least concealed under embers2 and that this is an evident proof1 that the word1 which is an incorruptible seed1 produces fruit similar to itself1 whose germ never entirely perishes4 ,for1 though it is the last cause of despair that can happen to saints1 to perceive1 according to their apprehension of present circumstances1 the hand of ,god lifted up for their destruction1 yet ,job asserts the extent of his hope to be such1 that though he should be slain by him1 he would continue to trust in him47#aejf7 ,this1 then1 is the real state of the case3 ,unbelief is not inwardly predominant in the hearts of the pious1 but it assails them from without2 nor do its weapons mortally wound them2 they only molest them1 or at least inflict such wounds as are curable4 ,for faith1 according to ,paul1 serves us as a shield1 which1 being opposed to hostile weapons1 receives their blows1 and entirely repels them1 or at least breaks their force1 so that they penetrate no vital part4 ,when faith is shaken1 therefore1 it is just as if a soldier1 otherwise bold1 were constrained1 by a violent stroke of a javelin1 to change his position and retreat a little2 but when faith itself is wounded1 it is just as if his shield were broken by a blow1 yet not pierced through4 ,for the pious mind will always recover so far as to say1 with ,david1 8,though ,i walk through the valley of the shadow of death1 ,i will fear no evil2 for thou art with me407#aejg7 ,to walk in the gloom of death is certainly terrible2 and believers1 whatever degree of firmness they have1 cannot but dread it4 ,but when this thought prevails1 that ,god is present with them1 and concerned for their salvation1 fear at once gives way to security4 ,but1 as ,augustine says1 whatever powerful engines the devil erects against us1 when he possesses not the heart1 which is the residence of faith1 he is kept at a distance4 ,thus1 if we judge from the event1 believers not only escape in safety from every battle1 so that1 receiving an accession of vigour1 they are soon after prepared to enter the field again1 but we see the accomplishment of what ,john says1 in his canonical ,epistle3 8,this is the victory that overcometh the world1 even our faith407#aejh7 ,for he affirms1 that it will be not only victorious in one or in a few battles1 or against some particular assault1 but that it will overcome the whole world1 though it should be attacked a thousand times4 ,,xxii4 ,there is another species of fear and trembling1 by which1 nevertheless1 the assurance of faith is so far from being impaired1 that it is more firmly established4 ,that is1 when believers1 considering the examples of the ,divine vengeance against the impious as lessons given to them1 are solicitously cautious not to provoke the wrath of ,god against themselves by the same crimes2 or when1 feeling their own misery1 they learn to place all their dependence on the ,lord1 without whom they perceive themselves to be more inconstant and transient than the wind4 ,for when the apostle1 by a representation of the punishments which the ,lord formerly inflicted on the ,israelitish nation1 alarms the fears of the ,corinthians1 lest they should involve themselves in the same calamities17#aeji7 he in no respect weakens their confidence1 but shakes off the indolence of the flesh1 by which faith is rather impaired than confirmed4 ,nor when1 from the fall of the ,jews1 he takes an occasion to exhort him that standeth to beware lest he fall17#aeaj7 does he direct us to waver1 as though we were uncertain of our stability2 but only forbids all arrogance and presumptuous1 overweening confidence in our own strength1 that the ,gentiles may not proudly insult over the expelled ,jews1 into whose place they have been received47#aeaa7 ,in that passage1 however1 he not only addresses believers1 but in his discourse also includes hypocrites1 who gloried merely in external appearance4 ,for he admonishes not men individually1 but instituting a comparison between the ,jews and the ,gentiles1 after having shown that the rejection of the former was a righteous punishment for their unbelief and ingratitude1 he exhorts the latter not to lose1 by pride and haughtiness1 the grace of adoption recently transferred to them4 ,but as1 in the general rejection of the ,jews1 there remained some of them who fell not from the covenant of adoption1 so among the ,gentiles there might possibly arise some1 who1 destitute of true faith1 would only be inflated with foolish and carnal confidence1 and thus abuse the goodness of ,god to their own ruin4 ,but though you should understand this to be spoken to the elect and believers1 no inconvenience would result from it4 ,for it is one thing to repress the temerity1 which from remaining carnality sometimes discovers itself in the saints1 that it may not produce vain confidence2 and another to strike the conscience with fear1 that it may not rely with full security on the mercy of ,god4 ,,xxiii4 ,moreover1 when he teaches us to 8work out our own salvation with fear and trembling107#aeab7 he only requires us to accustom ourselves1 with great selfhumiliation1 to look up to the power of the ,lord4 ,for nothing arouses us to repose all confidence and assurance of mind on the ,lord1 so much as diffidence of ourselves1 and anxiety arising from a consciousness of our own misery4 ,in which sense1 we must understand this declaration of the ,psalmist1 8,i will come into thy house in the multitude of thy mercy1 and in thy fear will ,i worship407#aeac7 ,whence he beautifully connects the confidence of faith1 which relies on the mercy of ,god1 with that religious fear by which we ought to be affected1 whenever we come into the presence of the ,divine ,majesty1 and from its splendour1 discover our extreme impurity4 ,solomon also truly pronounces1 8,happy is the man who feareth alway2 but he that hardeneth his heart shall fall into mischief407#aead7 ,but he intends that fear which will render us more cautious1 not such as would afflict and ruin us1 such as1 when the mind1 confounded in itself1 recovers itself in ,god2 dejected in itself1 finds consolation in him2 and despairing of itself1 revives with confidence in him4 ,wherefore nothing prevents believers from being distressed with fear1 and at the same time enjoying the most serene consolation2 as they now turn their eyes towards their own vanity1 and now direct the attention of their mind to the truth of ,god4 ,how can fear and faith1 it will be asked1 both reside in the same mind8 ,just as1 on the contrary1 insensibility and anxiety4 ,for though the impious endeavour to acquire a habit of insensibility1 that they may not be disquieted by the fear of ,god1 the judgment of ,god follows them so closely1 that they cannot attain the object of their desires4 ,so nothing prevents ,god from training his people to humility1 that in their valiant warfare they may restrain themselves within the bounds of modesty4 ,and that this was the design of the apostle appears from the context1 where1 as the cause of fear and trembling1 he assigns the good pleasure of ,god1 by which he gives to his people both rightly to will1 and strenuously to perform4 ,in the same sense we should understand this prediction3 8,the children of ,israel shall fear the ,lord and his goodness207#aeae7 for not only piety produces a reverence of ,god1 but also the sweetness of grace fills a man that is dejected in himself1 with fear and admiration2 causing him to depend upon ,god1 and humbly submit himself to his power4 ,,xxiv4 ,yet we give no encouragement to the very pestilent philosophy1 begun to be broached by some semi,papists in the present day4 ,for1 being unable to defend that gross notion of faith as a doubtful opinion1 which has been taught in the schools1 they resort to another invention1 and propose a confidence mixed with unbelief4 ,they confess1 that whenever we look to ,christ1 we find in him a sufficient ground of comfortable hope2 but because we are always unworthy of all those blessings which are offered to us in ,christ1 they wish us to fluctuate and hesitate in the view of our own unworthiness4 ,in short1 they place the conscience in such a state between hope and fear1 that it alternately inclines to both4 ,they also connect hope and fear together1 so that when the former rises1 it depresses the latter1 and when the latter lifts its head1 the former falls4 ,thus ,satan1 finding that those open engines1 which he heretofore employed to destroy the assurance of faith1 are now no longer of any avail1 secretly endeavours to undermine it4 ,but what kind of confidence would that be1 which should frequently give way to despair8 ,if you consider ,christ1 7say they17 salvation is certain2 if you return to yourself1 condemnation is certain4 ,diffidence and good hope1 therefore1 must of necessity alternately prevail in your mind4 ,as though we ought to consider ,christ as standing apart from us1 and not rather as dwelling within us4 ,for we therefore expect salvation from him1 not because he appears to us at a great distance1 but because1 having ingrafted us into his body1 he makes us partakers not only of all his benefits1 but also of himself4 ,wherefore ,i thus retort their own argument3 ,if you consider yourself1 condemnation is certain2 but since ,christ1 with all his benefits1 is communicated to you1 so that all that he has becomes yours1 and you become a member of him1 and one with him1--his righteousness covers your sins2 his salvation supersedes your condemnation2 he interposes with his merit1 that your unworthiness may not appear in the ,divine presence4 ,indeed1 the truth is1 that we ought by no means to separate ,christ from us1 or ourselves from him2 but1 with all our might1 firmly to retain that fellowship by which he has united us to himself4 ,thus the apostle teaches us3 8,the body 7says he7 is dead because of sin2 but the spirit is life because of righteousness407#aeaf7 ,according to this frivolous notion of these persons1 he ought to have said1 ,christ indeed has life in himself2 but you1 being sinners1 remain obnoxious to death and condemnation4 ,but he speaks in a very different manner2 for he states1 that the condemnation which we demerit in ourselves is swallowed up by the salvation of ,christ2 and in confirmation of this1 uses the same argument as ,i have adduced1 that ,christ is not without us1 but dwells within us2 and not only adheres to us by an indissoluble connection of fellowship1 but by a certain wonderful communion coalesces daily more and more into one body with us1 till he becomes altogether one with us4 ,nor do ,i deny1 what ,i have lately said1 that some interruptions of faith at times occur1 as its imbecility is by the force of violence inclined to this or the other direction1 ,thus1 in the thick gloom of temptations1 its light is smothered2 but1 whatever befalls it1 it never discontinues its efforts in seeking ,god4 ,,xxv4 ,bernard reasons in a similar manner1 when he professedly discusses this subject1 in the ,fifth ,homily1 on the ,dedication of the ,temple4 8,by the goodness of ,god1 meditating sometimes on the soul1 ,i think ,i discover in it1 as it were1 two opposite characters4 ,if ,i view it as it is in itself and of itself1 ,i cannot utter a greater truth concerning it1 than that it is reduced to nothing4 ,what need is there at present to enumerate all its miseries1 how it is loaded with sins1 enveloped in darkness1 entangled with allurements1 inflamed with inordinate desires1 subject to the passions1 filled with illusions1 always prone to evil1 inclined to every vice1 and finally full of ignominy and confusion8 ,now1 if even our righteousnesses1 when viewed in the light of truth1 be found to be #8as filthy rags1'7#aeag7 what judgment will be formed of our acknowledged unrighteousness8 #8,if the light that is in' us #8be darkness1 how great is that darkness6'7#aeah7 ,what then8 ,man is undoubtedly become like vanity2 man is reduced to nothing2 man is nothing4 ,yet how is he entirely nothing1 whom ,god magnifies8 ,how is he nothing1 on whom the heart of ,god is fixed8 ,brethren1 let us revive again4 ,although we are nothing in our own hearts1 perhaps there may be something for us latent in the heart of ,god4 ,o ,father of mercies1 ,o ,father of the miserable1 how dost thou fix thine heart on us6 ,for thine heart is where thy treasure is4 ,but how are we thy treasure1 if we are nothing8 ,all nations are before thee as though they existed not2 they must be considered as nothing4 ,that is1 before thee2 not within thee2 thus it is in the judgment of thy truth2 but not thus in the affection of thy clemency4 ,thou callest things which are not1 as though they were2 and therefore they are not1 because thou callest things which are not2 yet they are1 because thou callest them4 ,for though they are not1 with reference to themselves1 yet with thee they are2 according to this expression of ,paul3 #8,not of works1 but of him that calleth4' 07#aeai7 ,after this1 ,bernard says1 that there is a wonderful connection between these two considerations4 ,things which are connected with each other1 certainly do not reciprocally destroy each other2 which he also more plainly declares in the following conclusion3 8,now1 if we diligently examine what we are in both considerations1--how in one view we are nothing1 and in the other how we are magnified1--,i conceive that our boasting appears to be restrained2 but perhaps it is more increased1 and indeed established1 that we may glory not in ourselves1 but in the ,lord4 ,if we reflect1 if he has decreed to save us1 we shall shortly be delivered2 this is sufficient to recover us4 ,but ascending to a loftier and more extensive prospect1 let us seek the city of ,god1 let us seek his temple1 let us seek his palace1 let us seek his spouse4 ,i have not forgotten1 but with fear and reverence ,i say1 ,we are2 but in the heart of ,god4 ,we are2 but by his condescending favour1 not by our own merit40 ,,xxvi4 ,now1 the fear of the ,lord1 which is universally ascribed to all the saints1 and which is called sometimes 8the beginning of wisdom107#aebj7 sometimes 8wisdom07#aeba7 itself1 although it be but one1 proceeds from a twofold apprehension of him4 ,for ,god requires the reverence of a ,father and of a ,master4 ,therefore he who truly desires to worship him1 will study to pay him the obedience of a son and the submission of a servant4 ,the ,lord1 by the prophet1 distinguishes the obedience which is paid to him as a father1 by the appellation of honour2 and the service which he receives as a master1 by that of fear4 8,a son 7says he7 honoureth his father1 and a servant his master4 ,if1 then1 ,i be a father1 where is mine honour8 ,and if ,i be a master1 where is my fear807#aebb7 ,but notwithstanding his distinction between them1 you see how he confounds them together4 ,let the fear of the ,lord therefore with us be a reverence mingled with this honour and fear4 ,nor is it surprising1 that the same mind cherishes both these affections2 for he who considers what a ,father ,god is to us1 has ample reason1 even though there were no hell1 to dread his displeasure more than any death4 ,but1 such is the propensity of our nature to the licentiousness of transgression1 that in order to restrain it by every possible method1 we should at the same time indulge this reflection1 that all iniquity is an abomination to the ,lord1 under whose power we live1 and whose vengeance they will not escape1 who provoke his wrath against them by the wickedness of their lives4 ,,xxvii4 ,now1 the assertion of ,john1 that 8there is no fear in love1 but perfect love casteth out fear1 because fear hath torment107#aebc7 is not at all repugnant to what we have advanced4 ,for he speaks of the terror of unbelief1 between which and the fear of believers there is a wide difference4 ,for the impious fear not ,god from a dread of incurring his displeasure1 if they could do it with impunity2 but because they know him to be armed with vindictive power1 they tremble with horror at hearing of his wrath4 ,and thus also they fear his wrath1 because they apprehend it to be impending over them1 because they every moment expect it to fall on their heads4 ,but the faithful1 as we have observed1 fear his displeasure more than punishment1 and are not disturbed with the fear of punishment1 as though it were impending over them1 but are rendered more cautious that they may not incur it4 ,thus the apostle1 when addressing believers1 says1 8,let no man deceive you with vain words2 for1 because of these things cometh the wrath of ,god upon the children of disobedience or unbelief407#aebd7 ,he threatens not its descending on them2 but admonishes them to consider the wrath of the ,lord prepared for the impious1 on account of the crimes which he had enumerated1 that they may avoid tempting it4 ,it seldom happens1 however1 that the reprobate are aroused merely by simple threatenings2 but1 on the contrary1 being already obdurate and insensible1 when ,god thunders from heaven1 if it be only in words1 they rather harden themselves in rebellion2 but when they feel the stroke of his hand1 they are compelled to fear him1 whether they will or not4 ,this is commonly called a servile fear1 in opposition to a filial fear1 which is ingenuous and voluntary4 ,some persons curiously introduce an intermediate species of fear2 because that servile and constrained affection sometimes subdues men's minds1 so that they voluntarily approach to the fear of ,god4 ,,xxviii4 ,now1 in the ,divine benevolence1 which is affirmed to be the object of faith1 we apprehend the possession of salvation and everlasting life to be obtained4 ,for1 if no good can be wanting when ,god is propitious1 we have a sufficient certainty of salvation1 when he himself assures us of his love4 8,o ,god1 cause thy face to shine1 and we shall be saved107#aebe7 says the ,psalmist4 ,hence the ,scriptures represent this as the sum of our salvation1 that he has 8abolished0 all 8enmity107#aebf7 and received us into his favour4 ,in which they imply1 that since ,god is reconciled to us1 there remains no danger1 but that all things will prosper with us4 ,wherefore faith1 having apprehended the love of ,god1 has promises for the present life and the life to come1 and a solid assurance of all blessings2 but it is such an assurance as may be derived from the ,divine word4 ,for faith certainly promises itself neither longevity1 nor honour1 nor wealth1 in the present state2 since the ,lord has not been pleased to appoint any of these things for us2 but is contented with this assurance1 that whatever we may want of the conveniences or necessaries of this life1 yet ,god will never leave us4 ,but its principal security consists in an expectation of the future life1 which is placed beyond all doubt by the word of ,god4 ,for whatever miseries and calamities may on earth await those who are the objects of the love of ,god1 they cannot prevent the ,divine benevolence from being a source of complete felicity4 ,therefore1 when we meant to express the perfection of blessedness1 we have mentioned the grace of ,god1 as the fountain from which every species of blessings flows down to us4 ,and we may generally observe in the ,scriptures1 that when they treat not only of eternal salvation1 but of any blessing we enjoy1 our attention is recalled to the love of ,god4 ,for which reason ,david says1 that 8,the lovingkindness of ,god10 when experienced in a pious heart1 8is better0 and more desirable 8than life0 itself47#aebg7 ,finally1 if we have an abundance of all things to the extent of our desires1 but are uncertain of the love or hatred of ,god1 our prosperity will be cursed1 and therefore miserable4 ,but if the paternal countenance of ,god shine on us1 even our miseries will be blessed1 because they will be converted into aids of our salvation47#aebh7 ,thus ,paul1 after an enumeration of all possible adversities1 glories that they can never separate us from the love of ,god2 and in his prayers1 he always begins with the grace of ,god1 from which all prosperity proceeds4 ,david likewise opposes the ,divine favour alone against all the terrors which disturb us3 8,though ,i walk through the valley of the shadow of death1 7says he17 ,i will fear no evil1 for thou art with me407#aebi7 ,and we always feel our minds wavering1 unless1 contented with the grace of ,god1 they seek their peace in it1 and are deeply impressed with the sentiment of the ,psalmist3 8,blessed is the nation whose ,god is the ,lord2 and the people whom he hath chosen for his own inheritance407#aecj7 ,,xxix4 ,we make the foundation of faith to be the gratuitous promise2 for on that faith properly rests4 ,for1 although faith admits the veracity of ,god in all things1 whether he command or prohibit1 whether he promise or threaten2 though it obediently receives his injunctions1 carefully observes his prohibitions1 and attends to his threatenings1--yet with the promise it properly begins1 on that it stands1 and in that it ends4 ,for it seeks in ,god for life1 which is found1 not in precepts nor in denunciations of punishments1 but in the promise of mercy1 and in that only which is gratuitous2 for a conditional promise1 which sends us back to our own works1 promises life to us only if we find it in ourselves4 ,therefore1 if we wish our faith not to tremble and waver1 we must support it with the promise of salvation1 which is voluntarily and liberally offered us by the ,lord1 rather in consideration of our misery1 than in respect of our worthiness4 ,wherefore the apostle denominates the gospel 8the word of faith207#aeca7 a character which he denies both to the precepts and to the promises of the law2 since there is nothing that can establish faith1 but that liberal embassy by which ,god reconciles the world to himself4 ,hence also the same apostle frequently connects faith with the gospel2 as when he states1 that 8the ministry of the gospel was committed to him for obedience to the faith20 that it is 8the power of ,god unto salvation to every one that believeth20 that therein is the 8righteousness of ,god revealed from faith to faith407#aecb7 ,nor is this to be wondered at2 for the gospel being 8the ministry of reconciliation107#aecc7 there is no other sufficient testimony of the ,divine benevolence towards us1 the knowledge of which is necessary to faith4 ,when we assert1 therefore1 that faith rests on the gratuitous promise1 we deny not that believers embrace and revere every part of the ,divine word1 but we point out the promise of mercy as the peculiar object of faith4 ,thus believers ought to acknowledge ,god as a judge and avenger of crimes2 yet they fix their eyes peculiarly on his clemency2 described for their contemplation as 8gracious and full of compassion2 slow to anger1 and of great mercy2 good to all1 and diffusing his tender mercies over all his works407#aecd7 ,,xxx4 ,nor do ,i regard the clamours of ,pighius1 or any such snarlers1 who censure this restriction1 as though it divided faith1 and comprehended only one branch of it4 ,i grant that1 as ,i have already said1 the general object of faith 7as they express themselves7 is the veracity of ,god1 whether he threaten1 or give us a hope of his grace4 ,wherefore the apostle attributes this to faith1 that ,noah feared the destruction of the world while it was yet unseen47#aece7 ,if the fear of impending punishment was the work of faith1 threatenings ought not to be excluded from the definition of it4 ,this indeed is true2 but these cavillers unjustly charge us with denying that faith respects every part of the word of ,god4 ,for we only intend to establish these two points2 first1 that it never stands firmly till it comes to the gratuitous promise2 secondly1 that we are reconciled to ,god only as it unites us to ,christ4 ,both these points are worthy of observation4 ,we are inquiring for a faith which may distinguish the sons of ,god from the reprobate1 and believers from unbelievers4 ,if any man believes the justice of the ,divine commands and the truth of the ,divine threatenings1 must he therefore be called a believer8 ,by no means4 ,therefore faith can have no stability1 unless it be placed on the ,divine mercy4 ,now1 to what purpose do we argue concerning faith8 ,is it not that we may understand the way of salvation8 ,but how is faith saving1 but by ingrafting us into the body of ,christ8 ,there will be no absurdity1 then1 if1 in the definition of it1 we insist on its principal effect1 and as a difference1 add to the genus that character which separates believers from unbelievers4 ,in a word1 these malevolent men have nothing to carp at in this doctrine1 without involving in the same reprehension with us1 the apostle ,paul1 who particularly styles the gospel 8the word of faith407#aecf7 ,,xxxi4 ,hence1 again1 we infer1 what has been before stated1 that the word is as necessary to faith1 as the living root of the tree is to the fruit2 because1 according to ,david1 none can trust in ,god but those who know his name47#aecg7 ,but this knowledge proceeds not from every man's own imagination1 but from the testimony which ,god himself gives of his own goodness4 ,this the same ,psalmist confirms in another place3 8,thy salvation according to thy word407#aech7 ,again3 8,save me3 ,i hoped in thy word407#aeci7 ,where we must observe the relation of faith to the word1 and that salvation is the consequence of it4 ,yet we exclude not the ,divine power1 by a view of which1 unless faith be supported1 it will never ascribe to ,god the honour that is due to him4 ,paul seems to relate a trifling or uninteresting circumstance concerning ,abraham1 when he says1 that he was persuaded that ,god1 who had promised him the blessed seed1 8was able also to perform407#aedj7 ,in another place1 respecting himself he says1 8,i know whom ,i have believed1 and am persuaded that he is able to keep that which ,i have committed unto him against that day407#aeda7 ,but if any one considers1 how many doubts respecting the power of ,god frequently intrude themselves1 he will fully acknowledge1 that they who magnify it as it deserves1 have made no small progress in faith4 ,we shall all confess1 that ,god is able to do whatever he pleases2 but whilst the smallest temptation strikes us with consternation and terror1 it is evident that we derogate from the ,divine power1 to which we prefer the menaces of ,satan in opposition to the promises of ,god4 ,this is the reason why ,isaiah1 when he would impress the hearts of the people with an assurance of salvation1 discourses in so magnificent a manner concerning the infinite power of ,god4 ,he frequently appears1 after having begun to treat of the hope of pardon and reconciliation1 to digress to another subject1 and to wander through prolix and unnecessary circumlocutions1 celebrating the wonders of the ,divine government in the machine of heaven and earth1 and the whole order of nature3 yet there is nothing but what is applicable to the present subject2 for1 unless the omnipotence of ,god be presented to our eyes1 our ears will not attend to his word1 or not esteem it according to its worth4 ,moreover1 the ,scripture there speaks of his effectual power2 for piety1 as we have elsewhere seen1 always makes a useful and practical application of the power of ,god2 and particularly proposes to itself those of his works in which he has discovered himself as a father4 ,hence the frequent mention of redemption in the ,scriptures1 from which the ,israelites might learn1 that ,god1 who had once been the author of salvation1 would be its everlasting preserver4 ,david also teaches us by his own example1 that the private benefits which ,god has conferred on an individual1 conduce to the confirmation of his faith for the future3 even when he seems to have deserted us1 we ought to extend our views further1 so as to derive encouragement from his ancient benefits1 as it is said in another psalm3 8,i remember the days of old2 ,i meditate on all thy works10 c47#aedb7 ,again3 8,i will remember the works of the ,lord3 surely ,i will remember thy wonders of old407#aedc7 ,but since1 without the word1 all our conceptions of the power and works of ,god are unprofitable and transient1 we have sufficient reason for asserting1 that there can be no faith1 without the illumination of ,divine grace4 ,but here a question might be raised--,what must be thought of ,sarah and ,rebecca1 both of whom1 apparently impelled by the zeal of faith1 transgressed the limits of the word8 ,sarah1 when she ardently desired the promised son1 gave her maidservant to her husband4 ,that she sinned in many respects1 is not to be denied2 but ,i now refer to her error in being carried away by her zeal1 and not restraining herself within the bounds of the ,divine word4 ,yet it is certain1 that this desire proceeded from faith4 ,rebecca1 having been divinely assured of the election of her son ,jacob1 procures him the benediction by a sinful artifice2 she deceives her husband1 the witness and minister of the grace of ,god2 she constrains her son to utter falsehoods2 she corrupts the truth of ,god by various frauds and impostures2 finally1 by exposing his promise to ridicule1 she does all in her power to destroy it4 ,and yet this transaction1 however criminal and reprehensible1 was not unaccompanied with faith2 because she had to overcome many obstacles1 that she might aspire earnestly to that which1 without any expectation of worldly advantage1 was pregnant with great troubles and dangers4 ,so we must not pronounce the holy patriarch ,isaac to be entirely destitute of faith1 because1 after having been divinely apprized of the translation of the honour to his younger son1 he nevertheless ceases not to be partial to ,esau1 his firstborn4 ,these examples certainly teach that errors are frequently mixed with faith1 yet that faith1 when real1 always retains the preminence4 ,for1 as the particular error of ,rebecca did not annul the effect of the benediction1 so neither did it destroy the faith which generally predominated in her mind1 and was the principle and cause of that action4 ,nevertheless1 ,rebecca1 in this instance1 has discovered how liable the human mind is to error1 as soon as it allows itself the smallest license4 ,but though our deficiency or imbecility obscures faith1 yet it does not extinguish it3 in the mean time it reminds us how solicitously we ought to attend to the declarations of ,god2 and confirms what we have said1 that faith decays unless it be supported by the word2 as the minds of ,sarah1 ,isaac1 and ,rebecca1 would have been lost in their obliquities1 if they had not1 by the secret restraint of ,god1 been kept in obedience to the word4 ,,xxxii4 ,again3 it is not without reason that we include all the promises in ,christ27#aedd7 as the apostle in the knowledge of him includes the whole gospel2 and in another place teaches1 that 8all the promises of ,god in him are yea1 and in him amen407#aede7 ,the reason of this is plain4 ,for1 if ,god promises any thing1 he gives a proof of his benevolence2 so that there is no promise of his which is not a testimony of his love4 ,nor does it affect the argument1 that the impious1 when they are loaded with great and continual benefits from the ,divine goodness1 render themselves obnoxious to a heavier judgment4 ,for since they neither think nor acknowledge that they receive those things from the hand of the ,lord1--or if ever they acknowledge it1 yet they never reflect within themselves on his goodness1--they cannot thereby be instructed concerning his mercy1 any more than the brutes1 who1 according to the circumstances of their condition1 receive the same effusion of his liberality1 but never perceive it4 ,nor is it any more repugnant to our argument1 that by generally rejecting the promises designed for them1 they draw down on themselves severer vengeance4 ,for although the efficacy of the promises is manifested only when they have obtained credit with us1 yet their force and propriety are never extinguished by our unbelief or ingratitude4 ,therefore1 when the ,lord by his promises invites a man not only to receive1 but also to meditate on the effects of his goodness1 he at the same time gives him a declaration of his love4 ,whence we must return to this principle1 that every promise is an attestation of the ,divine love to us4 ,but it is beyond all controversy1 that no man is loved by ,god but in ,christ27#aedf7 he is the 8beloved ,son10 in whom the love of the ,father perpetually rests1 and then from him diffuses itself to us2 as ,paul says1 that we are 8accepted in the beloved407#aedg7 ,it must therefore be communicated to us by his mediation47#aedh7 ,wherefore the apostle1 in another place1 calls him 8our peace107#aedi7 and elsewhere represents him as the bond by which ,god is united to us in his paternal love4 ,it follows1 that whenever any promise is presented to us1 our eyes must be directed to him2 and that ,paul is correct in stating1 that all the promises of ,god are confirmed and accomplished in him47#aeej7 ,this is opposed by some examples4 ,for it is not credible that ,naaman the ,syrian1 when he inquired of the prophet respecting the right method of worshipping ,god17#aeea7 was instructed concerning the ,mediator2 yet his piety is commended4 ,cornelius17#aeeb7 a ,gentile and ,roman1 could scarcely be acquainted with what was not universally or clearly known among the ,jews2 yet his benefactions and prayers were acceptable to ,god2 and the sacrifices of ,naaman received the approbation of the prophet1 which neither of these persons could have obtained without faith4 ,similar was the case of the eunuch to whom ,philip was conducted27#aeec7 who1 unless he had been possessed of some faith1 would never have incurred the labour and expense of a long and difficult journey1 for the sake of worshipping at ,jerusalem4 ,yet we see how1 on being interrogated by ,philip1 he betrayed his ignorance of the ,mediator4 ,i confess1 indeed1 that their faith was in some measure implicit1 not only with respect to the person of ,christ1 but with respect to the power and office assigned him by the ,father4 ,at the same time it is certain that they had imbibed principles which afforded them some notion of ,christ1 however slight2 nor should this be thought strange2 for the eunuch would not have hastened from a remote country to ,jerusalem to adore an unknown ,god2 nor did ,cornelius spend so much time1 after having once embraced the ,jewish religion1 without acquainting himself with the rudiments of sound doctrine4 ,with regard to ,naaman1 it would have been extremely absurd for ,elisha1 who directed him concerning the minutest particulars1 to have been silent on the most important subject4 ,although their knowledge of ,christ1 therefore1 was obscure1 yet to suppose that they had none is unreasonable2 because they practised the sacrifices of the law1 which must have been distinguished by their end1 that is1 ,christ1 from the illegitimate sacrifices of the heathen4 ,,xxxiii4 ,this simple and external demonstration of the ,divine word ought1 indeed1 to be fully sufficient for the production of faith1 if it were not obstructed by our blindness and perverseness4 ,but such is our propensity to error1 that our mind can never adhere to ,divine truth2 such is our dulness1 that we can never discern the light of it4 ,therefore nothing is effected by the word1 without the illumination of the ,holy ,spirit4 ,whence it appears1 that faith is far superior to human intelligence4 ,nor is it enough for the mind to be illuminated by the ,spirit of ,god1 unless the heart also be strengthened and supported by his power4 ,on this point1 the schoolmen are altogether erroneous1 who1 in the discussion of faith1 regard it as a simple assent of the understanding1 entirely neglecting the confidence and assurance of the heart4 ,faith1 therefore1 is a singular gift of ,god in two respects2 both as the mind is enlightened to understand the truth of ,god1 and as the heart is established in it4 ,for the ,holy ,spirit not only originates faith1 but increases it by degrees1 till he conducts us by it all the way to the heavenly kingdom4 8,that good thing10 says ,paul1 8which was committed unto thee1 keep1 by the ,holy ,ghost which dwelleth in us407#aeed7 ,if it be urged1 that ,paul declares the ,spirit to be given to us 8by the hearing of faith107#aeee7 this objection is easily answered4 ,if there were only one gift of the ,spirit1 it would be absurd to represent the ,spirit as the effect of faith1 of which he is the author and cause2 but when the apostle is treating of the gifts with which ,god adorns his ,church1 to lead it1 by advancements in faith1 forwards to perfection1 we need not wonder that he ascribes those gifts to faith1 which prepares us for their reception4 ,it is accounted by the world exceedingly paradoxical1 when it is affirmed1 that no one can believe in ,christ1 but he to whom it is given4 ,but this is partly for want of considering the depth and sublimity of heavenly wisdom1 and the extreme dulness of man in apprehending the mysteries of ,god1 and partly from not regarding that firm and steadfast constancy of heart1 which is the principal branch of faith4 ,,xxxiv4 ,but if1 as ,paul tells us1 no one is acquainted with the will of a man but 8the spirit of a man which is in him107#aeef7 how could man be certain of the will of ,god8 ,and if we are uncertain respecting the truth of ,god in those things which are the subjects of our present contemplation1 how should we have a greater certainty of it1 when the ,lord promises such things as no eye sees and no heart conceives8 ,human sagacity is here so completely lost1 that the first step to improvement1 in the ,divine school1 is to forsake it4 ,for1 like an interposing veil17#aeeg7 it prevents us from discovering the mysteries of ,god1 which are revealed only to babes47#aeeh7 8,for flesh and blood hath not revealed107#aeei7 and 8the natural man receiveth not the things of the ,spirit of ,god2 for they are foolishness unto him2 neither can he know them1 because they are spiritually discerned407#aefj7 ,the aids of the ,spirit therefore are necessary1 or rather it is his influence alone that is efficacious here4 8,who hath known the mind of the ,lord8 or who hath been his counsellor807#aefa7 but 8the ,spirit searcheth all things1 yea1 the deep things of ,god207#aefb7 and through him1 8we have the mind of ,christ407#aefc7 8,no man can come to me 7says he7 except the ,father1 which hath sent me1 draw him4 ,every man therefore that hath heard and hath learned of the ,father1 cometh unto me4 ,not that any man hath seen the ,father1 save he which is of ,god40 ,therefore1 as we can never come to ,christ1 unless we are drawn by the ,spirit of ,god1 so when we are drawn1 we are raised both in mind and in heart above the reach of our own understanding4 ,for illuminated by him1 the soul receives1 as it were1 new eyes for the contemplation of heavenly mysteries1 by the splendour of which it was before dazzled4 ,and thus the human intellect1 irradiated by the light of the ,holy ,spirit1 then begins to relish those things which pertain to the kingdom of ,god1 for which before it had not the smallest taste4 ,wherefore ,christ's two disciples receive no benefit from his excellent discourse to them on the mysteries of his kingdom17#aefd7 till he opens their understanding that they may understand the ,scriptures4 ,thus1 though the apostles were taught by his ,divine mouth1 yet the ,spirit of ,truth must be sent to them1 to instil into their minds the doctrine which they had heard with their ears47#aefe7 ,the word of ,god is like the sun shining on all to whom it is preached2 but without any benefit to the blind4 ,but in this respect we are all blind by nature2 therefore it cannot penetrate into our minds1 unless the internal teacher1 the ,spirit1 make way for it by his illumination4 ,,xxxv4 ,in a former part of this work1 relating to the corruption of nature1 we have shown more at large the inability of men to believe2 therefore ,i shall not fatigue the reader by a repetition of the same things4 ,let it suffice that faith itself1 which we possess not by nature1 but which is given us by the ,spirit1 is called by ,paul 8the spirit of faith407#aeff7 ,therefore he prays 8that ,god would fulfil10 in the ,thessalonians1 8all the good pleasure of his goodness1 and the work of faith with power407#aefg7 ,by calling faith 8the work0 of ,god1 and 8the good pleasure of his goodness10 he denies it to be the proper effect of human exertion2 and not content with that1 he adds that it is a specimen of the ,divine power4 ,when he says to the ,corinthians1 that faith stands 8not in the wisdom of men1 but in the power of ,god107#aefh7 he speaks indeed of external miracles2 but because the reprobate have no eyes to behold them1 he comprehends also the inward seal which he elsewhere mentions4 ,and that he may more illustriously display his liberality in so eminent a gift1 ,god deigns not to bestow it promiscuously on all1 but by a singular privilege imparts it to whom he will4 ,we have already cited testimonies to prove this point4 ,augustine1 who is a faithful expositor of them1 says1 8,it was in order to teach us that the act of believing is owing to the ,divine gift1 not to human merit1 that our ,saviour declared1 #8,no man can come to me1 except the ,father which hath sent me draw him27#aefi7 and except it were given unto him of my ,father4'7#aegj7 ,it is wonderful1 that two persons hear2 one despises1 the other ascends4 ,let him who despises1 impute it to himself2 let him who ascends1 not arrogate it to himself40 ,in another place he says1 8,wherefore is it given to one1 not to another8 ,i am not ashamed to reply1 ,this is a depth of the cross4 ,from ,i know not what depth of the ,divine judgments1 which we cannot scrutinize1 proceeds all our ability4 ,that ,i can1 ,i see2 whence ,i can1 ,i see not2 unless that ,i see thus far1 that it is of ,god4 ,but why one1 and not another8 ,it is too much for me2 it is an abyss1 a depth of the cross4 ,i can exclaim with admiration1 but not demonstrate it in disputation40 ,the sum of the whole is this--that ,christ1 when he illuminates us with faith by the power of his ,spirit1 at the same time ingrafts us into his body1 that we may become partakers of all his benefits4 ,,xxxvi4 ,it next remains1 that what the mind has imbibed1 be transfused into the heart4 ,for the word of ,god is not received by faith1 if it floats on the surface of the brain2 but when it has taken deep root in the heart1 so as to become an impregnable fortress to sustain and repel all the assaults of temptation4 ,but if it be true that the right apprehension of the mind proceeds from the illumination of the ,spirit1 his energy is far more conspicuous in such a confirmation of the heart2 the diffidence of the heart being greater than the blindness of the mind2 and the furnishing of the heart with assurance being more difficult than the communication of knowledge to the understanding4 ,therefore the ,spirit acts as a seal1 to seal on our hearts those very promises1 the certainty of which he has previously impressed on our minds1 and serves as an earnest to confirm and establish them4 8,after that ye believed10 says the apostle1 8ye were sealed with that ,holy ,spirit of promise1 which is the earnest of our inheritance407#aega7 ,do you see how he shows that the hearts of believers are impressed by the ,spirit1 as by a seal8 ,how1 for this reason1 he calls him 8the ,spirit of promise10 because he ratifies the gospel to us8 ,so1 to the ,corinthians1 he says1 8,he which hath anointed us1 is ,god2 who hath also sealed us1 and given the earnest of the ,spirit in our hearts407#aegb7 ,and in another place1 where he speaks of the confidence and boldness of hope1 he makes 8the earnest of the ,spirit07#aegc7 the foundation of it4 ,,xxxvii4 ,i have not forgotten what ,i have already observed1 and the remembrance of which experience incessantly renews1 that faith is agitated with various doubts2 so that the minds of the pious are seldom at ease1 or at best enjoy not a state of perpetual tranquillity4 ,but whatever assaults they may sustain1 they either emerge from the very gulf of temptation1 or remain firm in their station4 ,this assurance alone nourishes and supports faith1 while we are satisfied of what is declared by the ,psalmist1 8,god is our refuge and strength1 a very present help in trouble4 ,therefore will we not fear1 though the earth be removed1 and the mountains be carried into the midst of the sea407#aegd7 ,this most delightful repose is celebrated also in another psalm3 8,i laid me down and slept2 ,i awaked2 for the ,lord sustained me407#aege7 ,not that ,david enjoyed a happy cheerfulness of soul perpetually flowing on in one even tenor2 but having tasted the grace of ,god according to the proportion of his faith1 he glories in intrepidly despising whatever could disquiet the peace of his mind4 ,therefore the ,scripture1 intending to exhort us to faith1 commands us to 8be quiet40 ,in ,isaiah1 8,in quietness and in confidence shall be your strength407#aegf7 ,in the ,psalms1 8,rest in the ,lord1 and wait patiently for him407#aegg7 ,with which corresponds the observation of the apostle to the ,hebrews1 8,ye have need of patience407#aegh7 ,,xxxviii4 ,hence we may judge1 how pernicious that dogma of the schoolmen is1 that it is impossible to decide concerning the favour of ,god towards us1 any otherwise than from moral conjecture1 as every individual may deem himself not unworthy of it4 ,if it must be determined by our works how the ,lord is affected towards us1 ,i admit we cannot attain this object even by a very slight conjecture2 but as faith ought to correspond to the simple and gratuitous promise1 there remains no room for doubting4 ,for with what confidence1 pray1 shall we be armed1 if we reason that ,god is propitious to us on this condition1 provided the purity of our life deserve it8 ,but having determined on a separate discussion of these points1 ,i shall pursue them no further at present2 especially since it is manifest that nothing is more opposite to faith than either conjecture or any thing else approaching to doubt4 ,and they very mischievously pervert to this purpose the observation of the ,preacher1 which is frequently in their mouths3 8,no man knoweth whether he is worthy of hatred or of love407#aegi7 ,for not to observe that this passage is falsely rendered in the ,vulgate translation1 yet the meaning of ,solomon1 in such expressions1 must be clear even to children2 it is1 that if any one wishes1 from the present state of things1 to judge who are the objects of ,divine love or hatred1 he labours in vain1 and distresses himself to no good purpose2 since 8there is one event to the righteous and to the wicked2 to him that sacrificeth1 and to him that sacrificeth not407#aehj7 ,whence it follows that ,god neither testifies his love to those whom he prospers with success1 nor invariably discovers his hatred against those whom he plunges into affliction4 ,and this observation is designed to reprove the vanity of the human understanding2 since it is so extremely stupid respecting things most necessary to be known4 ,he had just before said1 8,that which befalleth the sons of men1 befalleth beasts2 as the one dieth1 so dieth the other2 yea1 they have all one breath2 so that a man hath no preminence above a beast407#aeha7 ,if any one would infer from this1 that the opinion which we hold of the immortality of the soul rests upon mere conjecture1 would he not be deservedly deemed insane8 ,are those persons1 then1 in a state of sanity1 who conclude that there is no certainty of the favour of ,god1 because it cannot be attained from the carnal contemplation of present things8 ,,xxxix4 ,but they plead that it is rash presumption in men to arrogate to themselves an undoubted knowledge of the ,divine will4 ,this1 indeed1 ,i would concede to them1 if we pretended to subject the incomprehensible counsel of ,god to the slenderness of our understanding4 ,but when we simply assert with ,paul1 that 8we have received1 not the spirit of the world1 but the ,spirit which is of ,god1 that we might know the things that are freely given to us of ,god107#aehb7 what opposition can they make to us1 without at the same time insulting the ,spirit of ,god8 ,but if it be a horrible sacrilege to accuse the revelation which proceeds from him either of falsehood1 or of uncertainty1 or of ambiguity1 wherein do we err in affirming its certainty8 ,but they exclaim1 that we betray great temerity1 in thus presuming to boast of the ,spirit of ,christ4 ,who could believe the stupidity of men desirous of being esteemed teachers of the world1 to be so extreme as to stumble in this shameful manner at the first elements of religion8 ,it would certainly be incredible to me1 if it were not proved by the writings which they have published4 ,paul pronounces them alone to be the sons of ,god1 who are led by his ,spirit37#aehc7 these men will have those who are the sons of ,god to be led by their own spirit1 but to be destitute of the ,spirit of ,god4 ,he teaches1 that we call ,god our ,father at the suggestion of the ,spirit1 who 8beareth witness with our spirit1 that we are the children of ,god307#aehd7 these men1 though they forbid not all invocation of ,god1 yet deprive us of the ,spirit1 by whose influence alone he can be rightly invoked4 ,he denies them to be the servants of ,christ1 who are not led by the ,spirit of ,christ37#aehe7 these men invent a sort of ,christianity1 to which the ,spirit of ,christ is not necessary4 ,he admits no hope of a happy resurrection1 unless we experience the ,spirit dwelling in us37#aehf7 these men fabricate a hope unattended by such experience4 ,but perhaps they will answer1 that they deny not the necessity of our being endued with the ,spirit2 but that it is the part of modesty and humility not to acknowledge our possession of him4 ,what1 then1 is the meaning of the apostle in this exhortation to the ,corinthians--8,examine yourselves1 whether ye be in the faith2 prove your own selves2 know ye not yourselves1 how that ,jesus ,christ is in you1 except ye be reprobates807#aehg7 ,but says ,john1 8,we know that he abideth in us1 by the ,spirit which he hath given us407#aehh7 ,and do we not call in question the promises of ,christ1 when we wish to be accounted the servants of ,god without the possession of his ,spirit1 whom he has announced that he will pour out upon all his people87#aehi7 ,do we not injure the ,holy ,spirit1 if we separate faith from him1 which is his peculiar work8 ,these being the first rudiments of piety1 it is a proof of most miserable blindness1 that ,christians are censured as arrogant for presuming to glory in the presence of the ,holy ,spirit1 without which glorying ,christianity itself cannot exist4 ,but they exemplify the truth of ,christ's assertion1 8,the world knoweth not the ,spirit of truth2 but ye know him2 for he dwelleth with you1 and shall be in you407#aeij7 ,,xl4 ,not satisfied with one attempt to destroy the stability of faith1 they assail it again from another quarter2 by arguing1 that although we may form a judgment concerning the favour of ,god from the present state of our righteousness1 yet the knowledge of final perseverance remains in suspense4 ,truly we are left in possession of an admirable confidence of salvation1 if we can only conclude from mere conjecture that we are in the favour of ,god at the present instant1 but are utterly ignorant what may be our fate tomorrow4 ,the apostle expresses a very different opinion3 8,i am persuaded 7says he7 that neither life1 nor death1 nor angels1 nor principalities1 nor powers1 nor things present1 nor things to come1 nor height1 nor depth1 nor any other creature1 shall be able to separate us from the love of ,god1 which is in ,christ ,jesus our ,lord407#aeia7 ,they attempt to evade the force of this1 by a frivolous pretence that the apostle had it from a particular revelation2 but they are too closely pressed to avail themselves of this evasion4 ,for he is there treating of the benefits resulting from faith to all believers in common1 not of any which were peculiar to his own experience4 ,but the same apostle1 they say1 in another place1 excites fear in us1 by the mention of our imbecility and inconstancy4 8,let him 7says he7 that thinketh he standeth1 take heed lest he fall407#aeib7 ,it is true2 but not a fear by which we may be thrown into consternation1 but from which we may learn to 8humble ourselves10 as ,peter expresses it1 8under the mighty hand of ,god40 ,besides1 how preposterous is it to limit to a moment of time the assurance of faith1 whose nature it is to go beyond the bounds of the present life1 and reach forward to a future immortality6 ,since believers1 then1 ascribe it to the grace of ,god that they are illuminated by his ,spirit1 and enjoy through faith a contemplation of the heavenly life1 such a glorying is so remote from arrogance1 that1 if any one be ashamed to confess it1 he rather betrays extreme ingratitude by a criminal suppression of the ,divine goodness1 than gives an evidence of modesty or humility4 ,,xli4 ,because we thought that the nature of faith could not be better or more clearly expressed than by the substance of the promise1 which is the proper foundation on which it rests1 and the removal of which would occasion its fall or annihilation1--it is from the promise1 therefore1 that we have taken our definition1 which1 nevertheless1 is not at all at variance with that definition1 or rather description1 of the apostle1 which he accommodates to his argument2 where he says1 that 8faith is the substance of things hoped for1 the evidence of things not seen407#aeic7 ,for by 1 which is the word he uses1 and which is rendered substance1 he intends a prop1 as it were1 on which the pious mind rests and reclines2 as though he had said1 that faith is a certain and secure possession of those things which are promised to us by ,god4 ,unless any one would rather understand of confidence1 to which ,i shall not object1 though ,i adopt that idea which is the more generally received4 ,again3 to signify that even till the last day1 when the books shall be opened1 these objects are too sublime to be perceived by our senses1 seen with our eyes1 or handled with our hands2 and that1 in the mean time1 they are enjoyed by us only as we exceed the capacity of our own understanding1 extend our views beyond all terrestrial things1 and even rise above ourselves2 he has added1 that this security of possession relates to things which are the objects of hope1 and therefore invisible4 ,for 8hope that is seen 7as ,paul observes7 is not hope2 for what a man seeth1 why doth he yet hope for807#aeid7 ,but when he calls it an evidence1 or proof1 or 7as ,augustine has frequently rendered it7 a conviction of things not seen1 7for the ,greek word is 17 it is just as though he had called it the evidence of things not apparent1 the vision of things not seen1 the perspicuity of things obscure1 the presence of things absent1 the demonstration of things concealed4 ,for the mysteries of ,god1 of which description are the things that pertain to our salvation1 cannot be discerned in themselves1 and in their own nature2 we only discover them in his word1 of whose veracity we ought to be so firmly persuaded1 as to consider all that he speaks as though it were already performed and accomplished4 ,but how can the mind elevate itself to receive such a taste of the ,divine goodness1 without being all inflamed with mutual love to ,god8 ,for the plenitude of happiness1 which ,god has reserved for them who fear him1 cannot be truly known1 but it must at the same time excite a vehement affection4 ,and those whom it has once affected1 it draws and elevates towards itself4 ,therefore we need not wonder if a perverse and malicious heart never feel this affection1 which conducts us to heaven itself1 and introduces us to the most secret treasures of ,god and the most sacred recesses of his kingdom1 which must not be profaned by the entrance of an impure heart4 ,for what the schoolmen7#aeie7 advance concerning the priority of charity to faith and hope1 is a mere reverie of a distempered imagination1 since it is faith alone which first produces charity in us4 ,how much more accurately ,bernard speaks6 8,i believe10 says he1 8that the testimony of conscience1 which ,paul calls the rejoicing of the pious1 consists in three things4 ,for it is necessary to believe1 first of all1 that you cannot have remission of sins but through the mercy of ,god2 secondly1 that you cannot have any good work1 unless he bestow this also2 lastly1 that you cannot by any works merit eternal life1 unless that also be freely given407#aeif7 ,just after he adds1 8that these things are not sufficient1 but are a beginning of faith2 because in believing that sins can only be forgiven by ,god1 we ought at the same time to consider that they are forgiven us1 till we are also persuaded1 by the testimony of the ,holy ,spirit1 that salvation is laid up for us2 because ,god forgives sins2 he also bestows merits2 he likewise confers rewards2 it is not possible to remain in this beginning40 ,but these and other things must be treated in the proper places2 it may suffice1 at present1 to ascertain wherein faith itself consists4 ,,xlii4 ,now1 wherever this living faith shall be found1 it must necessarily be attended with the hope of eternal salvation as its inseparable concomitant1 or rather must originate and produce it2 since the want of this hope would prove us to be utterly destitute of faith1 however eloquently and beautifully we might discourse concerning it4 ,for if faith be1 as has been stated1 a certain persuasion of the truth of ,god1 that it can neither lie1 nor deceive us1 nor be frustrated1--they who have felt this assurance1 likewise expect a period to arrive when ,god will accomplish his promises1 which1 according to their persuasion1 cannot but be true2 so that1 in short1 hope is no other than an expectation of those things which faith has believed to be truly promised by ,god4 ,thus faith believes the veracity of ,god1 hope expects the manifestation of it in due time2 faith believes him to be our ,father1 hope expects him always to act towards us in this character2 faith believes that eternal life is given to us1 hope expects it one day to be revealed2 faith is the foundation on which hope rests1 hope nourishes and sustains faith4 ,for as no man can have any expectations from ,god1 but he who has first believed his promises1 so also the imbecility of our faith must be sustained and cherished by patient hope and expectation1 lest it grow weary and faint4 ,for which reason1 ,paul rightly places our salvation in hope47#aeig7 ,for hope1 while it is silently expecting the ,lord1 restrains faith1 that it may not be too precipitate2 it confirms faith1 that it may not waver in the ,divine promises1 or begin to doubt of the truth of them2 it refreshes it1 that it may not grow weary2 it extends it to the farthest goal1 that it may not fail in the midst of the course1 or even at the entrance of it4 ,finally1 hope1 by continually renewing and restoring faith1 causes it frequently to persevere with more vigour than hope itself4 ,but in how many cases the assistance of hope is necessary to the establishment of faith1 will better appear1 if we consider how many species of temptations assail and harass those who have embraced the word of ,god4 ,first1 the ,lord1 by deferring the execution of his promises1 frequently keeps our minds in suspense longer than we wish2 here it is the office of hope to obey the injunction of the prophet--8though it tarry1 wait for it407#aeih7 ,sometimes he not only suffers us to languish1 but openly manifests his indignation3 in this case it is much more necessary to have the assistance of hope1 that1 according to the language of another prophet1 we may 8wait upon the ,lord that hideth his face from ,jacob407#aeii7 ,scoffers also arise1 as ,peter says1 and inquire1 8,where is the promise of his coming8 for since the fathers fell asleep1 all things continue as they were from the beginning of the creation407#afjj7 ,and the flesh and the world whisper the same things into our ears4 ,here faith must be supported by the patience of hope1 and kept fixed on the contemplation of eternity1 that it may consider 8a thousand years as one day407#afja7 ,,xliii4 ,on account of this union and affinity1 the ,scripture sometimes uses the words faith and hope without any distinction4 ,for when ,peter says that we 8are kept by the power of ,god through faith unto salvation1 ready to be revealed107#afjb7 he attributes to faith1 what was more applicable to hope2 and not without reason1 since we have already shown1 that hope is no other than the nourishment and strength of faith4 ,sometimes they are joined together1 as in a passage of the same ,epistle--8that your faith and hope might be in ,god407#afjc7 ,but ,paul1 in the ,epistle to the ,philippians17#afjd7 deduces expectation from hope2 because in patient hope we suspend our desires till the arrival of ,god's appointed time4 ,all which may be better understood from the tenth chapter of the ,epistle to the ,hebrews17#afje7 which ,i have already cited4 ,in another place1 ,paul1 though with some impropriety of expression1 conveys the very same idea in these words3 8,we1 through the ,spirit1 wait for the hope of righteousness by faith207#afjf7 because1 having embraced the testimony of the gospel concerning his gratuitous love1 we wait till ,god openly manifests what is now concealed under hope4 ,now1 it is easy to see the absurdity of ,peter ,lombard1 in laying a twofold foundation of hope2 the grace of ,god1 and the merit of works4 ,hope can have no other object than faith2 and the only object of faith1 we have very clearly stated to be the mercy of ,god2 to which both its eyes1 if ,i may be allowed the expression1 ought to be directed4 ,but it may be proper to hear what kind of a reason he advances4 ,if1 says he1 you venture to hope for any thing without merits1 it must not be called hope1 but presumption4 ,who is there that will not justly detest such teachers1 who pronounce a confidence in the veracity of ,god to be temerity and presumption8 ,for whereas it is the will of the ,lord that we should expect every thing from his goodness1 they assert that it is presumption to depend and rely upon it4 ,such a master is worthy of such disciples as he has found in the schools of wranglers6 ,but1 as for us1 since we see that sinners are enjoined by the oracles of ,god to entertain a hope of salvation1 let us joyfully presume so far on his veracity as to reject all confidence in our own works1 to depend solely on his mercy1 and venture to cherish a hope of happiness4 ,he who said1 8,according to your faith be it unto you107#afjg7 will not deceive us4 ,chapter ,,iii4 ,on ,repentance4 ,though we have already shown1 in some respect1 how faith possesses ,christ1 and how by means of faith we enjoy his benefits1 yet the subject would still be involved in obscurity1 unless we were to add a description of the effects which we experience4 ,the substance of the gospel is1 not without reason1 said to be comprised in 8repentance and remission of sins40 ,therefore1 if these two points be omitted1 every controversy concerning faith will be jejune and incomplete1 and consequently of little use4 ,now1 since both are conferred on us by ,christ1 and we obtain both by faith1--that is1 newness of life and gratuitous reconciliation1--the regular method of instruction requires me1 in this place1 to enter on the discussion of both4 ,but our immediate transition will be from faith to repentance2 because1 when this point is well understood1 it will better appear how man is justified by faith alone1 and mere pardon1 and yet that real sanctity of life 7so to speak7 is not separated from the gratuitous imputation of righteousness4 ,now1 it ought not to be doubted that repentance not only immediately follows faith1 but is produced by it4 ,for since pardon1 or remission1 is offered by the preaching of the gospel1 in order that the sinner1 liberated from the tyranny of ,satan1 from the yoke of sin1 and the miserable servitude of his vices1 may remove into the kingdom of ,god1--no one can embrace the grace of the gospel1 but he must depart from the errors of his former life1 enter into the right way1 and devote all his attention to the exercise of repentance4 ,those who imagine that repentance rather precedes faith1 than is produced by it1 as fruit by a tree1 have never been acquainted with its power1 and are induced to adopt that sentiment by a very insufficient argument4 ,,ii4 ,they argue that ,jesus ,christ and ,john the ,baptist1 in their preaching1 first exhort the people to repentance2 and afterwards add1 that 8the kingdom of heaven is at hand207#afjh7 that thus the apostles were commanded to preach1 and that this 7according to the account of ,luke77#afji7 was the method followed by ,paul4 ,but they superstitiously attend to the connection of the syllables1 and disregard the sense and coherence of the words4 ,for when ,christ and ,john preach in this manner1 8,repent1 for the kingdom of heaven is at hand107#afaj7 do they not derive an argument for repentance from grace itself1 and the promise of salvation8 ,the meaning of their language1 therefore1 is just as though they had said1 ,since the kingdom of heaven is at hand1 therefore repent4 ,for ,matthew1 having related that ,john preached in this manner1 informs us1 that in him was accomplished the prediction of ,isaiah concerning 8the voice of one crying in the wilderness1 ,prepare ye the way of the ,lord1 make his paths straight40 ,but1 in the prophet1 that voice is commanded to begin with consolation and glad tidings47#afaa7 ,yet1 when we speak of faith as the origin of repentance1 we dream not of any space of time which it employs in producing it2 but we intend to signify1 that a man cannot truly devote himself to repentance1 unless he knows himself to be of ,god4 ,now1 no man is truly persuaded that he is of ,god1 except he has previously received his grace4 ,but these things will be more clearly discussed as we proceed4 ,this circumstance1 perhaps1 has deceived them--that many are overcome or led to obedience by terrors of conscience1 before they have imbibed a knowledge of grace1 or have even tasted it4 ,and this is the initial fear1 which some number among the graces1 because they perceive it to be nearly connected with true and righteous obedience4 ,but we are not inquiring1 at present1 in how many ways ,christ draws us to himself1 or prepares us for the practice of piety3 only ,i assert1 that no rectitude can be found but where that ,spirit reigns1 whom he has received in order to communicate him to his members4 ,in the next place1 according to this passage in the ,psalms1 8,there is forgiveness with thee1 that thou mayest be feared107#afab7 no man will ever reverence ,god1 but he who confides in his being propitious to him3 no man will cheerfully devote himself to the observance of his law1 but he who is persuaded that his services are pleasing to him3 and this indulgence in pardoning us1 and bearing with our faults1 is an evidence of his paternal favour4 ,the same also appears from this exhortation of ,hosea1 8,come1 and let us return unto the ,lord2 for he hath torn1 and he will heal us2 he hath smitten1 and he will bind us up207#afac7 because the hope of pardon is added as a stimulus1 to prevent them from being stupefied in their sins4 ,but there is not the least appearance of reason in the notion of those who1 in order to begin with repentance1 prescribe to their young converts certain days1 during which they must exercise themselves in repentance2 after the expiration of which1 they admit them to the communion of evangelical grace4 ,i speak of many of the ,anabaptists1 especially of those who wonderfully delight in being accounted spiritual2 and their companions1 the ,jesuits1 and other such worthless men4 ,such are the effects produced by that spirit of fanaticism1 that it terminates repentance within the limits of a few short days1 which a ,christian ought to extend throughout his whole life4 ,,iii4 ,but concerning repentance1 some learned men1 in times very remote from the present1 desiring to express themselves with simplicity and sincerity according to the rule of the ,scripture1 have said that it consists of two parts--mortification and vivification4 ,mortification they explain to be the sorrow of the mind1 and the terror experienced from a knowledge of sin and a sense of the ,divine judgments4 ,for when any one has been brought to a true knowledge of sin1 he then begins truly to hate and abhor it2 then he is heartily displeased with himself1 confesses himself to be miserable and lost1 and wishes that he were another man4 ,moreover1 when he is affected with some sense of the ,divine judgment1 7for the one immediately follows the other17 then1 indeed1 he is stricken with consternation1 he trembles with humility and dejection1 he feels a despondency of mind1 he falls into despair4 ,this is the first part of repentance1 which they have generally styled contrition4 ,vivification they explain to be the consolation which is produced by faith2 when a man1 after having been humbled with a consciousness of sin1 and stricken with the fear of ,god1 afterwards contemplates the goodness of ,god1 and the mercy1 grace1 and salvation bestowed through ,christ1 rises from his depression1 feels himself reinvigorated1 recovers his courage1 and as it were returns from death to life4 ,these terms1 provided they be rightly understood1 are sufficiently adapted to express the nature of repentance2 but when they explain vivification of that joy which the mind experiences after its perturbations and fears are allayed1 ,i cannot coincide with them2 since it should rather signify an ardent desire and endeavour to live a holy and pious life1 as though it were said1 that a man dies to himself1 that he may begin to live to ,god4 ,,iv4 ,others1 perceiving this word to have various acceptations in ,scripture1 have laid down two kinds of repentance2 and1 to distinguish them by some character1 have called one ,legal2 in which the sinner1 wounded by the envenomed dart of sin1 and harassed by the fear of ,divine wrath1 is involved in deep distress1 without the power of extricating himself3 the other they style ,evangelical2 in which the sinner is grievously afflicted in himself1 but rises above his distress1 and embraces ,christ as the medicine for his wound1 the consolation of his terrors1 and his refuge from all misery4 ,of legal repentance1 they consider ,cain1 ,saul1 and ,judas1 as examples27#afad7 the scriptural account of whose repentance gives us to understand1 that from a knowledge of the greatness of their sins they dreaded the ,divine wrath1 but that considering ,god only as an avenger and a judge1 they perished under that apprehension4 ,their repentance1 therefore1 was only1 as it were1 the antechamber of hell1 which having already entered in this life1 they began to suffer punishment from the manifestation of the wrath of the ,divine ,majesty4 ,evangelical repentance we discover in all who have been distressed by a sense of sin in themselves1 but have been raised from their depression1 and reinvigorated by a confidence in the ,divine mercy1 and converted to the ,lord4 ,hezekiah was terrified when he received the message of death27#afae7 but he wept and prayed1 and1 contemplating the goodness of ,god1 recovered his former confidence4 ,the ,ninevites were confounded by the terrible denunciation of destruction27#afaf7 but they covered themselves with sackcloth and ashes1 and prayed1 in hope that the ,lord might be appeased1 and the fury of his wrath averted4 ,david confessed that he had committed a great sin in numbering the people2 but added1 8,o ,lord1 take away the iniquity of thy servant407#afag7 ,he acknowledged his crime of adultery at the rebuke of ,nathan1 and prostrated himself before the ,lord2 but at the same time cherished an expectation of pardon47#afah7 ,such was the repentance of those who felt compunction of heart at the preaching of ,peter1 but1 confiding in the goodness of ,god1 exclaimed1 8,men and brethren1 what shall we do807#afai7 ,such also was that of ,peter himself1 who wept bitterly1 but never lost his hope4 ,v4 ,though all these observations are true1 yet the term repentance1 as far as ,i can ascertain from the ,scriptures1 must have a different acceptation4 ,for to include faith in repentance1 is repugnant to what ,paul says in the ,acts--that he testified 8both to the ,jews1 and also to the ,greeks1 repentance toward ,god1 and faith toward our ,lord ,jesus ,christ207#afbj7 where he mentions faith and repentance1 as two things totally distinct4 ,what then8 ,can true repentance exist without faith8 ,not at all4 ,but though they cannot be separated1 yet they ought to be distinguished4 ,as faith exists not without hope1 and yet there is a difference between them1 so repentance and faith1 although they are perpetually and indissolubly united1 require to be connected rather than confounded4 ,i am well aware1 that under the term repentance is comprehended a complete conversion to ,god1 of which faith is one of the principal branches2 but in what sense1 will best appear from an explication of its nature and properties4 ,the ,hebrew word for repentance denotes conversion or return4 ,the ,greek word signifies change of mind and intention4 ,repentance itself corresponds very well with both etymologies1 for it comprehends these two things--that1 forsaking ourselves1 we should turn to ,god1 and laying aside our old mind1 should assume a new one4 ,wherefore ,i conceive it may be justly defined to be 8a true conversion of our life to ,god1 proceeding from a sincere and serious fear of ,god1 and consisting in the mortification of our flesh and of the old man1 and in the vivification of the ,spirit40 ,in this sense we must understand all the addresses1 in which either the prophets in ancient days1 or the apostles in a succeeding age1 exhorted their contemporaries to repentance4 ,for the point to which they endeavoured to bring them was this--that being confounded by their sins1 and penetrated with a fear of the ,divine judgment1 they might prostrate themselves in humility before him against whom they had offended1 and with true penitence return into his right way4 ,therefore these expressions1 8to repent07#afba7 and 8to return to the ,lord107#afbb7 are promiscuously used by them in the same signification4 ,hence also the sacred history expresses repentance by seeking after and following ,god1 when men who have disregarded him1 and indulged their criminal propensities1 begin to obey his word1 and are ready to follow whithersoever he calls them4 ,and ,john and ,paul have spoken of 8bringing forth fruits meet for repentance10 to signify a life which1 in every action1 will discover and testify such a repentance4 ,,vi4 ,but before we proceed any further1 it will be useful to amplify and explain the definition we have given2 in which there are three points to be particularly considered4 ,in the first place1 when we call repentance 8a conversion of the life to ,god10 we require a transformation1 not only in the external actions1 but in the soul itself2 which1 after having put off its old nature1 should produce the fruits of actions corresponding to its renovation4 ,the prophet1 intending to express this idea1 commands those whom he calls to repentance1 to make themselves a new heart47#afbc7 ,wherefore ,moses1 when about to show how the ,israelites might repent and be rightly converted to the ,lord1 frequently teaches them that it must be done with all their heart1 and with all their soul2 and by speaking of the circumcision of the heart1 he enters into the inmost affections of the mind4 ,this mode of expression we find often repeated by the prophets2 but there is no passage from which we may obtain clearer ideas of the true nature of repentance1 than from the language of ,god in the fourth chapter of ,jeremiah3 8,if thou wilt return1 ,o ,israel1 saith the ,lord1 return unto me4 ,break up your fallow ground1 and sow not among thorns4 ,circumcise yourselves to the ,lord1 and take away the foreskins of your heart407#afbd7 ,observe how he denounces that they shall labour in vain in the pursuit of righteousness1 unless impiety be previously eradicated from the bottom of their hearts4 ,and in order to make a deeper impression upon them1 he apprizes them that they have to do with ,god1 with whom subterfuges are of no avail1 because he abhors all duplicity of heart4 ,for this reason1 ,isaiah ridicules the preposterous endeavours of hypocrites1 who did indeed strenuously attempt an external repentance by the observance of ceremonies1 but at the same time were not concerned 8to loose the bands of wickedness107#afbe7 with which they oppressed the poor4 ,in that passage he also beautifully shows1 in what duties unfeigned repentance properly consists4 ,,vii4 ,in the second place1 we represented repentance as proceeding from a serious fear of ,god4 ,for before the mind of a sinner can be inclined to repentance1 it must be excited by a knowledge of the ,divine judgment4 ,but when this thought has once been deeply impressed1 that ,god will one day ascend his tribunal to exact an account of all words and actions1 it will not permit the miserable man to take any interval of rest1 or to enjoy even a momentary respite1 but perpetually stimulates him to adopt a new course of life1 that he may be able to appear with security at that judgment4 ,wherefore the ,scripture1 when it exhorts to repentance1 frequently introduces a mention of the judgment2 as in ,jeremiah2 8,lest my fury come forth like fire1 and burn that none can quench it1 because of the evil of your doings307#afbf7 in the address of ,paul to the ,athenians2 8,the times of this ignorance ,god winked at2 but now commandeth all men every where to repent2 because he hath appointed a day in which he will judge the world in righteousness307#afbg7 and in many other places4 ,sometimes1 by the punishments already inflicted1 it declares that ,god is a judge2 in order that sinners may consider with themselves that worse calamities await them1 unless they speedily repent4 ,we have an example of this in the twentyninth chapter of ,deuteronomy4 ,but since conversion commences with a dread and hatred of sin1 therefore the apostle makes godly sorrow the cause of repentance47#afbh7 ,he calls it godly sorrow when we not only dread punishment1 but hate and abhor sin itself1 from a knowledge that it is displeasing to ,god4 ,nor ought this to be thought strange2 for1 unless we felt sharp compunction1 our carnal sluggishness could never be corrected1 and even these distresses of mind would not be sufficient to arouse it from its stupidity and indolence1 if ,god1 by the infliction of his chastisements1 did not make a deeper impression4 ,beside this1 there is a rebellious obstinacy1 which requires violent blows1 as it were1 to overcome it4 ,the severity1 therefore1 which ,god uses in his threatenings1 is extorted from him by the depravity of our minds2 since it would be in vain for him to address kind and alluring invitations to those who are asleep4 ,i forbear to recite the testimonies with which the ,scripture abounds4 ,the fear of ,god is called the beginning of repentance also for another reason2 because though a man's life were perfect in every virtue1 if it be not devoted to the worship of ,god1 it may indeed be commended by the world1 but in heaven it will be only an abomination2 since the principal branch of righteousness consists in rendering to ,god the honour due to him1 of which he is impiously defrauded1 when it is not our end and aim to submit ourselves to his government4 ,,viii4 ,it remains for us1 in the third place1 to explain our position1 that repentance consists of two parts--the mortification of the flesh and the vivification of the spirit4 ,this is clearly expressed by the prophets1 although in a simple and homely manner1 according to the capacity of a carnal people1 when they say1 8,depart from evil1 and do good407#afbi7 ,again3 8,wash you1 make you clean2 put away the evil of your doings from before mine eyes2 cease to do evil2 learn to do well2 seek judgment2 relieve the oppressed10 c47#afcj7 ,for when they call men from the paths of wickedness1 they require the total destruction of the flesh1 which is full of wickedness and perverseness4 ,it is a thing truly difficult and arduous to put off ourselves1 and to depart from the native bias of our minds4 ,nor must the flesh be considered as entirely dead1 unless all that we have of ourselves be destroyed4 ,but since the universal disposition of the flesh is settled 8enmity against ,god107#afca7 the first step to an obedience of the law is this renunciation of our own nature4 ,they afterwards designate the renovation by its fruits--righteousness1 judgment1 and mercy4 ,for a punctual performance of these external duties would not be sufficient1 unless the mind and heart had previously acquired a disposition of righteousness1 judgment1 and mercy4 ,this takes place when the ,spirit of ,god has tinctured our souls with his holiness1 and given them such new thoughts and affections1 that they may be justly considered as new1 or altogether different from what they were before4 ,and certainly1 as we have a natural aversion to ,god1 we shall never aim at that which is right1 without a previous renunciation of ourselves4 ,therefore we are so frequently commanded to put off the old man1 to renounce the world and the flesh1 to forsake our lusts1 and to be renewed in the spirit of our mind4 ,besides1 the very word mortification reminds us how difficult it is to forget our former nature2 for it implies that we cannot be formed to the fear of ,god1 and learn the rudiments of piety1 without being violently slain and annihilated by the sword of the ,spirit4 ,as though ,god had pronounced that1 in order to our being numbered among his children1 there is a necessity for the destruction of our common nature4 ,,ix4 ,both these branches of repentance are effects of our participation of ,christ4 ,for if we truly partake of his death1 our old man is crucified by its power1 and the body of sin expires1 so that the corruption of our former nature loses all its vigour47#afcb7 ,if we are partakers of his resurrection1 we are raised by it to a newness of life1 which corresponds with the righteousness of ,god4 ,in one word ,i apprehend repentance to be regeneration1 the end of which is the restoration of the ,divine image within us2 which was defaced1 and almost obliterated1 by the transgression of ,adam4 ,thus the apostle teaches us1 when he says1 8,but we all1 with open face beholding as in a glass the glory of the ,lord1 are changed into the same image from glory to glory1 even as by the ,spirit of the ,lord407#afcc7 ,again3 8,be ye renewed in the spirit of your mind2 and put on the new man1 which after ,god is created in righteousness and true holiness407#afcd7 ,again1 in another place3 8,and ye have put on the new man1 which is renewed in knowledge after the image of him that created him407#afce7 ,wherefore1 in this regeneration1 we are restored by the grace of ,christ to the righteousness of ,god1 from which we fell in ,adam2 in which manner the ,lord is pleased completely to restore all those whom he adopts to the inheritance of life4 ,and this restoration is not accomplished in a single moment1 or day1 or year2 but by continual1 and sometimes even tardy advances1 the ,lord destroys the carnal corruptions of his chosen1 purifies them from all pollution1 and consecrates them as temples to himself2 renewing all their senses to real purity1 that they may employ their whole life in the exercise of repentance1 and know that this warfare will be terminated only by death4 ,and so much the greater is the wickedness of that impure and quarrelsome apostate ,staphylus1 who idly pretends that ,i confound the state of the present life with the glory of heaven1 when ,i explain the image of ,god1 according to ,paul1 to be righteousness and true holiness4 ,as if1 indeed1 when any thing is to be defined1 we are not to inquire after the completeness and perfection of it4 ,it is not denied that there is room for further advances2 but ,i assert1 that as far as any man approaches to a resemblance of ,god1 so far the image of ,god is displayed in him4 ,that believers may attain to this1 ,god assigns them the race of repentance to run during their whole life4 ,x4 ,thus1 therefore1 the children of ,god are liberated by regeneration from the servitude of sin2 not that they have already obtained the full possession of liberty1 and experience no more trouble from the flesh1 but there remains in them a perpetual cause of contention to exercise them2 and not only to exercise them1 but also to make them better acquainted with their own infirmity4 ,and on this subject all sound writers are agreed--that there still remains in a regenerate man a fountain of evil1 continually producing irregular desires1 which allure and stimulate him to the commission of sin4 ,they acknowledge1 also1 that saints are still so afflicted with the disease of concupiscence1 that they cannot prevent their being frequently stimulated and incited either to lust1 or to avarice1 or to ambition1 or to other vices4 ,there is no need of a laborious investigation1 to learn what were the sentiments of the fathers on this subject3 it will be sufficient to consult ,augustine alone1 who with great diligence and fidelity has collected the opinions of them all4 ,from him1 then1 the reader may receive all the certainty he can desire concerning the sense of antiquity4 ,between him and us1 this difference may be discovered--that while he concedes that believers1 as long as they inhabit a mortal body1 are so bound by concupiscence that they cannot but feel irregular desires1 yet he ventures not to call this disease by the name of sin1 but1 content with designating it by the appellation of infirmity1 teaches that it only becomes sin in cases where either action or consent is added to the conception or apprehension of the mind1 that is1 where the will yields to the first impulse of appetite4 ,but we1 on the contrary1 deem it to be sin1 whenever a man feels any evil desires contrary to the ,divine law2 and we also assert the depravity itself to be sin1 which produces these desires in our minds4 ,we maintain1 therefore1 that sin always exists in the saints1 till they are divested of the mortal body2 because their flesh is the residence of that depravity of concupiscence1 which is repugnant to all rectitude4 ,nevertheless1 he has not always refrained from using the word sin in this sense2 as when he says1 8,paul gives the appellation of sin to this1 from which all sins proceed1 that is1 to carnal concupiscence4 ,this1 as it respects the saints1 loses its kingdom on earth1 and has no existence in heaven40 ,in these words he acknowledges that believers are guilty of sin1 inasmuch as they are the subjects of carnal concupiscence4 ,,xi4 ,but when ,god is said 8to cleanse his church07#afcf7 from all sin1 to promise the grace of deliverance in baptism1 and to fulfil it in his elect1--we refer these phrases rather to the guilt of sin1 than to the existence of sin4 ,in the regeneration of his children1 ,god does indeed destroy the kingdom of sin in them1 7for the ,spirit supplies them with strength1 which renders them victorious in the conflict27 but though it ceases to reign1 it continues to dwell in them4 ,wherefore we say1 that 8the old man is crucified107#afcg7 that the law of sin is abolished in the children of ,god1 yet so that some relics remain2 not to predominate over them1 but to humble them with a consciousness of their infirmity4 ,we grant1 indeed1 that they are not imputed1 any more than if they did not exist2 but we likewise contend that it is owing to the mercy of ,god that the saints are delivered from this guilt1 who would otherwise be justly accounted sinners and guilty before him4 ,nor will it be difficult for us to confirm this opinion1 since there are clear testimonies of ,scripture to support it4 ,what can we desire more explicit than the declaration of ,paul to the ,romans87#afch7 ,in the first place1 that he there speaks in the character of a regenerate man1 we have already shown2 and ,augustine has evinced the same by the strongest arguments4 ,i say nothing of his using the words evil and sin4 ,however those who wish to oppose us may cavil at those words1 yet who can deny that a resistance to the ,divine law is evil8 who can deny that an opposition to righteousness is sin8 finally1 who will not admit that there is guilt wherever there is spiritual misery8 ,but all these things are affirmed by ,paul respecting this disease4 ,besides1 we have a certain demonstration from the law1 by which this whole question may be briefly decided4 ,for we are commanded to love ,god with all our heart1 with all our mind1 and with all our strength4 ,since all the powers of our soul ought to be thus occupied by the love of ,god1 it is evident that the precept is not fulfilled by those who receive into their hearts the least desire1 or admit into their minds any thought1 which may draw them aside from the love of ,god into vanity4 ,what then8 ,are not these properties of the soul1--to be affected with sudden emotions1 to apprehend in the sensory1 and to form conceptions in the mind8 ,when these1 therefore1 open a way for the admission of vain and corrupt thoughts1 do they not show that they are so far destitute of the love of ,god8 ,whoever1 therefore1 refuses to acknowledge that all the inordinate desires of the flesh are sins1 and that that malady of concupiscence1 which they call an incentive to sin1 is the source of sin1 must necessarily deny the transgression of the law to be sin4 ,,xii4 ,if it be thought absurd1 that all the natural appetites of man should be thus universally condemned1 since they were implanted by ,god1 the author of nature1--we reply1 that we by no means condemn those desires1 which ,god implanted so deeply in the nature of man at his first creation that they cannot be eradicated from it without destroying humanity itself1 but only those insolent and lawless appetites which resist the commands of ,god4 ,but now1 since1 through the depravity of nature1 all its powers are so vitiated and corrupted1 that disorder and intemperance are visible in all our actions2 because the appetites are inseparable from such excesses1 therefore we maintain that they are corrupt4 ,or1 if it be wished to have the substance of our opinion in fewer words1 we say1 that all the desires of men are evil2 and we consider them to be sinful1 not as they are natural1 but because they are inordinate2 and we affirm they are inordinate1 because nothing pure or immaculate can proceed from a corrupted and polluted nature4 ,nor does ,augustine deviate from this doctrine so much as he appears to do4 ,when he is too much afraid of the odium with which the ,pelagians endeavoured to overwhelm him1 he sometimes refrains from using the word sin3 yet when he says1 8that the law of sin remains in the saints1 and that only the guilt is abolished10 he sufficiently indicates that he is not averse to our opinion4 ,,xiii4 ,we will adduce some other passages1 from which his sentiments will more fully appear4 ,in his second book against ,julian3 8,this law of sin is both abolished in the spiritual regeneration1 and continues in the mortal flesh2 abolished1 since the guilt is removed in the sacrament1 by which believers are regenerated2 but continues1 because it produces those desires against which also believers contend40 ,again3 8,therefore the law of sin1 which was in the members even of so great an apostle1 is abolished in baptism1 but not finally destroyed40 ,again3 8,the law of sin1 the remaining guilt of which is removed in baptism1 ,ambrose has called iniquity2 because it is iniquitous for the flesh to lust against the spirit40 ,again3 8,sin is dead in that guilt in which it held us2 and1 although dead1 it will rebel till it is cured by the perfection of burial40 ,in the fifth book1 he is still more explicit3 8,as blindness of heart is both a sin1 which consists in a man's not believing in ,god2 and a punishment for sin1 by which a proud heart is deservedly punished2 and also a cause of sin1 when any is committed through the error of a blind heart2 so the concupiscence of the flesh1 against which the good spirit lusteth1 is both a sin1 because it is a disobedience against the government of the mind2 and a punishment for sin1 because it is inflicted for the demerits of the disobedient2 and also a cause of sin1 consenting by defection1 or produced from contagion40 ,here he styles it sin1 without any ambiguity2 because1 having overthrown error and confirmed the truth1 he is not so much afraid of calumnies2 as also in the fortyfirst homily on ,john1 where he undoubtedly speaks the real sentiments of his mind3 8,if in the flesh you serve the law of sin1 do what the apostle himself says--',let not sin reign in your mortal body1 that ye should obey it in the lusts thereof4'7#afci7 ,he says not1 let it not exist2 but1 let it not reign4 ,as long as you live1 sin must necessarily exist in your members2 let it at least be divested of its kingdom1 so that its commands may not be fulfilled40 ,those who contend that concupiscence is not sin1 commonly object this passage of ,james--8,when lust hath conceived1 it bringeth forth sin407#afdj7 ,but this objection is easily repelled2 for1 unless we understand him there to speak of evil works exclusively1 or of actual sins1 even an evil volition cannot be accounted sin4 ,but from his calling flagitious and criminal actions the offspring of lust1 and attributing to them the name of sin1 it does not necessarily follow that concupiscence is not an evil thing1 and deserving of condemnation in the sight of ,god4 ,,xiv4 ,some ,anabaptists1 in the present age1 imagine ,i know not what frantic intemperance1 instead of spiritual regeneration--that the children of ,god1 being restored to a state of innocence1 are no longer obliged to be solicitous to restrain the licentiousness of the flesh1 but that they ought to follow the leadings of the ,spirit1 under whose direction it is impossible ever to err4 ,it would be incredible that the mind of man should fall into such madness1 did they not publicly and haughtily disseminate this opinion4 ,it is indeed truly prodigious2 but it is just and reasonable1 that those who have persuaded themselves to pervert the truth of ,god into a falsehood1 should suffer such punishment for their sacrilegious presumption4 ,must all distinction1 then1 of honour and turpitude1 justice and injustice1 good and evil1 virtue and vice1 be annihilated8 ,this difference1 they say1 proceeds from the malediction of the old ,adam1 from which we are delivered by ,christ4 ,then there will be no difference now between chastity and fornication1 sincerity and knavery1 truth and falsehood1 equity and rapine4 ,dismiss 7they say7 all vain fear2 the ,spirit will command you nothing that is evil1 provided you securely and intrepidly resign yourself to his direction4 ,who is not astonished at these monstrous notions8 ,yet this is a popular philosophy among those1 who1 blinded by the violence of their appetites1 have discarded common sense4 ,but what kind of a ,christ1 and what kind of a ,spirit1 have they fabricated for us8 ,for we acknowledge one ,christ and his ,spirit alone2 whom the prophets have celebrated1 whom the gospel proclaims as revealed1 but of whom it gives us no such account as this4 ,that ,spirit is not the patron of murder1 fornication1 drunkenness1 pride1 contention1 avarice1 or fraud2 but the author of love1 chastity1 sobriety1 modesty1 peace1 moderation1 and truth4 ,he is not a ,spirit of fanaticism1 rushing precipitately1 without any consideration1 through right and wrong2 but is full of wisdom and understanding1 rightly to discern between justice and injustice4 ,he never instigates to dissolute and unrestrained licentiousness2 but1 discriminating between what is lawful and what is unlawful1 inculcates temperance and moderation4 ,but why should we spend any more labour in refuting this monstrous frenzy8 ,to ,christians the ,spirit of the ,lord is not a turbulent phantom1 which they have either spawned themselves in a dream1 or received from the invention of others2 but they religiously seek the knowledge of him in the ,scriptures1 where these two things are delivered concerning him--first1 that he is given to us in order to our sanctification1 to purify us from all our pollutions1 and lead us to obey the ,divine righteousness2 which obedience cannot exist without the subjugation of the appetites1 to which these men would allow an unlimited license3 in the next place1 that we are so purified by his sanctification1 that we are nevertheless still encompassed with numerous vices and great infirmity1 as long as we are burdened with the body4 ,wherefore1 being at a great distance from perfection1 it behoves us to make continual advances2 and being entangled in vices1 we have need to strive against them every day4 ,hence1 also1 it follows that we ought to shake off all slothful security1 and exert the most vigilant attention1 lest1 without caution1 we should be surprised and overcome by the snares of our flesh2 unless we are well assured that we have made a greater progress than the apostle2 who1 nevertheless1 was buffeted by the 8messenger of ,satan107#afda7 that his strength might be 8made perfect in weakness207#afdb7 and who faithfully represented the conflict between the flesh and the ,spirit1 which he experienced in his own person4 ,,xv4 ,when the apostle1 in a description of repentance1 enumerates seven things1 which are either causes producing it1 or effects proceeding from it1 or members and parts of it1 he does it for a very good reason4 ,these things are1 carefulness1 excuse1 indignation1 fear1 vehement desire1 zeal1 revenge47#afdc7 ,nor ought it to be thought strange that ,i venture not to determine whether they should be considered as causes or effects2 for arguments may be adduced in support of both4 ,they may also be styled affections connected with repentance2 but as we may discover the meaning of ,paul without discussing these questions1 we shall be content with a simple exposition of them4 ,he says1 then1 that godly sorrow produces solicitude4 ,for a person who is affected with a serious sense of displeasure because he has sinned against his ,god1 is at the same time stimulated to diligence and attention1 that he may completely extricate himself from the snares of the devil1 and be more cautious of his insidious attacks1 that he may not in future disobey the government of the ,spirit1 or be overcome with a careless security4 ,the next thing is self excuse1 which in this place signifies not a defence by which a sinner tries to escape the judgment of ,god1 either by denying his transgressions or extenuating his guilt1 but a kind of excuse1 consisting rather in deprecation of punishment than in confidence of his cause4 ,just as children1 who are not absolutely lost to all sense of duty1 while they acknowledge and confess their faults1 at the same time deprecate punishment1 and1 in order to succeed1 testify by every possible method that they have not cast off that reverence which is due to their parents2 in a word1 they excuse themselves in such a manner1 not to prove themselves righteous and innocent1 but only to obtain pardon4 ,this is followed by indignation1 in which the sinner laments within himself1 expostulates with himself1 and is angry with himself1 while he recollects his perverseness and ingratitude to ,god4 ,the word fear denotes that trepidation with which our minds are penetrated1 whenever we reflect upon our demerits1 and on the terrible severity of the ,divine wrath against sinners4 ,for we cannot but be agitated with an amazing inquietude1 which teaches us humility1 and renders us more cautious for the future4 ,now1 if the solicitude before mentioned be the offspring of fear1 we see the connection and coherence between them4 ,he appears to me to have used the word desire to denote diligence in duty and alacrity of obedience1 to which the knowledge of our faults ought to be a most powerful stimulus4 ,similar to this is the meaning of zeal1 which he immediately subjoins2 for it signifies the ardour with which we are inflamed1 when we are roused with such thoughts as these3 8,what have ,i done8 ,whither had ,i precipitated myself1 if ,i had not been succoured by the mercy of ,god80 ,the last thing is revenge1 or punishment2 for the greater our severity is towards ourselves1 and the stricter inquisition we make concerning our sins1 so much the stronger hope ought we to entertain that ,god will be propitious and merciful4 ,and1 indeed1 it is impossible but that a soul1 impressed with a dread of the ,divine judgment1 must inflict some punishment on itself4 ,truly pious persons experience what punishments are contained in shame1 confusion1 lamentation1 displeasure with themselves1 and the other affections which arise from a serious acknowledgment of their transgressions4 ,but let us remember that some limit must be observed1 that we may not be overwhelmed in sorrow2 for to nothing are terrified consciences more liable than to fall into despair4 ,and with this artifice1 also1 whomsoever ,satan perceives to be dejected by a fear of ,god1 he plunges them further and further into the deep gulf of sorrow1 that they may never arise again4 ,that fear1 indeed1 cannot be excessive1 which terminates in humility1 and departs not from the hope of pardon4 ,nevertheless1 the sinner should always be on his guard1 according to the direction of the apostle17#afdd7lest while he excites his heart to be displeased with himself1 he be wearied with excessive dread1 and faint in his mind2 for this would drive us away from ,god1 who calls us to himself by repentance4 ,on this subject1 ,bernard also gives a very useful admonition3 8,sorrow for sin is necessary1 if it be not perpetual4 ,i advise you sometimes to quit the anxious and painful recollection of your own ways1 and to arise to an agreeable and serene remembrance of the ,divine blessings4 ,let us mingle honey with wormwood1 that its salutary bitterness may restore our health1 when it shall be drunk tempered with a mixture of sweetness2 and if you reflect on your own meanness1 reflect also on the goodness of the ,lord40 ,,xvi4 ,now1 it may also be understood what are the fruits of repentance4 ,they are1 the duties of piety towards ,god1 and of charity towards men1 with sanctity and purity in our whole life4 ,in a word1 the more diligently any one examines his life by the rule of the ,divine law1 so much the more certain evidences he discovers of his repentance4 ,the ,spirit1 therefore1 in frequently exhorting us to repentance1 calls our attention1 sometimes to all the precepts of the law1 sometimes to the duties of the second table2 though in other places1 after having condemned impurity in the very fountain of the heart1 he proceeds to those external testimonies which evidence a sincere repentance2 a view of which ,i will soon exhibit to the reader1 in a description of the ,christian life4 ,i shall not collect testimonies from the prophets1 in which they partly ridicule the follies of those who attempt to appease ,god by ceremonies1 and demonstrate them to be mere mockeries2 and partly inculcate1 that external integrity of life is not the principal branch of repentance1 because ,god looks at the heart4 ,he that is but ordinarily acquainted with the ,scripture1 will discover of himself1 without being informed by any one1 that in our concerns with ,god1 we advance not a single step unless we begin with the internal affection of the heart4 ,and this passage of ,joel will afford us no small assistance in the interpretation of others3 8,rend your heart1 and not your garments407#afde7 ,both these ideas are briefly expressed in these words of ,james--8,cleanse your hands1 ye sinners2 and purify your hearts1 ye double minded207#afdf7 where there is indeed an addition made to the first clause2 but the fountain1 or original1 is next discovered1 showing the necessity of cleansing the secret pollution1 that an altar may be erected to ,god even in the heart4 ,there are likewise some external exercises which we use1 in private1 as remedies either to humble ourselves1 or to subdue our carnality2 and in public1 to testify our repentance4 ,they proceed from the revenge mentioned by ,paul27#afdg7 for it is natural to an afflicted mind to continue in a squalid condition1 groaning and weeping1 to avoid every kind of splendour and pomp1 and to forsake all pleasures4 ,he who experiences the great evil of the rebellion of the flesh1 seeks every remedy to restrain it4 ,he who properly considers what a grievous thing it is to have offended the justice of ,god1 can enjoy no repose till he has glorified ,god by his humility4 ,such exercises are frequently mentioned by the old writers1 when they speak of the fruits of repentance4 ,and though they by no means make repentance wholly to consist in them1 yet the reader will pardon me if ,i deliver my opinion1 that they appear to me to insist upon them more than they ought4 ,and ,i hope every one1 on a sober examination1 will agree with me1 that they have gone beyond all due bounds in two respects4 ,for when they so strongly urged and so extravagantly recommended that corporeal discipline1 the consequence was indeed that the common people adopted it with great ardour2 but they also obscured that which ought to be esteemed of infinitely greater importance4 ,secondly1 in the infliction of castigations1 they used rather more rigour than was consistent with ecclesiastical gentleness4 ,but we shall have to treat of this in another place4 ,,xvii4 ,but as some persons1 when they find weeping1 fasting1 and ashes mentioned1 not only in many other passages of ,scripture1 but particularly in ,joel17#afdh7 consider fasting and weeping as the principal part of repentance1 their mistake requires to be rectified4 ,what is there said of the conversion of the whole heart to the ,lord1 and of rending not the garments1 but the heart1 properly belongs to repentance2 but weeping and fasting are not added as perpetual or necessary effects of it1 but as circumstances belonging to a particular case4 ,having prophesied that a most grievous destruction was impending over the ,jews1 he persuades them to prevent the ,divine wrath1 not only by repentance1 but also by exhibiting external demonstrations of sorrow4 ,for as it was customary1 in ancient times1 for an accused person to present himself in a suppliant posture1 with a long beard1 dishevelled hair1 and mourning apparel1 in order to conciliate the compassion of the judge1 so it became those who stood as criminals before the tribunal of ,god1 to deprecate his severity in a condition calculated to excite commiseration4 ,though sackcloth and ashes were perhaps more suitable to those times1 yet it is evident that the practice of weeping and fasting would be very seasonable among us1 whenever the ,lord appears to threaten us with any affliction or calamity4 ,for when he causes danger to appear1 he1 as it were1 denounces that he is prepared and armed for the exercise of vengeance4 ,the prophet1 therefore1 was right in exhorting his countrymen to weeping and fasting2 that is1 to the sadness of persons under accusation1 into whose offences he had just before said that an examination was instituted4 ,neither would the pastors of the church act improperly in the present age1 if1 when they perceived calamity impending over the heads of their people1 they called them to immediate weeping and fasting2 provided they always insisted with the greatest fervour and diligence on the principal point1 which is1 that they must rend their hearts1 and not their garments4 ,it is certain1 that fasting is not always the concomitant of repentance1 but is appointed for times of peculiar calamity2 wherefore ,christ connects it with mourning1 when he frees the apostles from any obligation to it1 till they should be affected with grief at the loss of his presence47#afdi7 ,i speak of solemn fasting4 ,for the life of the pious ought at all times to be regulated by frugality and sobriety1 that through its whole progress it may appear to be a kind of perpetual fast4 ,but as the whole of this subject must be discussed again1 when we come to treat of ,ecclesiastical ,discipline1 ,i touch the more slightly upon it at present4 ,,xviii4 ,i will again remark1 however1 that when the word repentance is transferred to this external profession1 it is improperly changed from the genuine signification which ,i have stated4 ,for this external profession is not so much a conversion to ,god1 as a confession of sin1 with a deprecation of punishment and guilt4 ,thus to 8repent in sackcloth and ashes107#afej7 is only a declaration of our displeasure against ourselves1 when ,god is angry with us on account of our grievous offences4 ,and this is a public species of confession1 by which condemning ourselves before angels and men1 we prevent the judgment of ,god4 ,for ,paul rebukes the sluggishness of those who indulge their sins1 saying1 8,if we would judge ourselves1 we should not be judged407#afea7 ,it is not necessary1 in all cases1 publicly to make men witnesses of our repentance2 but a private confession to ,god is a branch of true penitence which cannot be omitted4 ,for nothing is more unreasonable than that ,god should pardon sins1 in which we encourage ourselves1 and which1 lest he should bring them to light1 we conceal under the garb of hypocrisy4 ,and it is not only necessary to confess the sins which we commit from day to day2 more grievous falls ought to lead us further1 and to recall to our remembrance those which appear to have been long buried in oblivion4 ,we learn this from the example of ,david27#afeb7 for1 being ashamed of a recent and flagitious crime1 he examines himself back to the time of his conception1 and acknowledges that even then he was corrupted and contaminated with carnal impurity2 and this not to extenuate his guilt1 as many conceal themselves in a multitude1 and endeavour to escape with impunity by implicating others with themselves4 ,very different was the conduct of ,david1 who ingenuously aggravated his guilt1 by confessing that he was corrupted from his earliest infancy1 and had never ceased to accumulate crimes upon crimes4 ,in another place1 also1 he enters on such an examination of his past life1 that he implores the ,divine mercy to pardon the sins of his youth47#afec7 ,and certainly we shall never give proof that we have shaken off our lethargy1 till1 groaning under the burden1 and bewailing our misery1 we pray to ,god for relief4 ,it is further to be remarked1 that the repentance which we are commanded constantly to practise1 differs from that which arouses1 as it were1 from death those who have either fallen into some great enormity1 or abandoned themselves to a course of sin with unrestrained license1 or by any rebellion shaken off the ,divine yoke4 ,for when the ,scripture exhorts to repentance1 it frequently signifies a kind of transition and resurrection from death to life2 and when it states that the people repented1 it means that they departed from idolatry and other gross enormities2 in which sense ,paul declares his grief for sinners1 who 8have not repented of their uncleanness1 and fornication1 and lasciviousness407#afed7 ,this difference should be carefully observed1 lest1 when we hear that few are called to repentance1 we fall into a supine security1 as though we had no more to do with the mortification of the flesh1 from which the depraved appetites that perpetually disturb us1 and the vices that often arise in us1 will never permit us to relax4 ,the special repentance1 therefore1 which is only required of some whom the devil has seduced from the fear of ,god1 and entangled in his fatal snares1 supersedes not that ordinary repentance1 which the corruption of nature obliges us to practise during the whole course of our lives4 ,,xix4 ,now1 if it be true1 as it certainly is1 that the whole substance of the gospel is comprised in these two points1 repentance and remission of sins1--do not we perceive that the ,lord freely justifies his children1 that he may also restore them to true righteousness by the sanctification of his ,spirit8 ,john1 the 8messenger sent before the face0 of ,christ to 8prepare his way before him107#afee7 preached1 8,repent ye1 for the kingdom of heaven is at hand407#afef7 ,by calling men to repentance1 he taught them to acknowledge themselves to be sinners1 and every thing belonging to them to be condemned before ,god1 that they might earnestly desire and pray for a mortification of the flesh1 and new regeneration in the ,spirit4 ,by announcing the kingdom of ,god1 he called them to exercise faith2 for by 8the kingdom of ,god10 the approach of which he proclaimed1 he intended remission of sins1 salvation1 life1 and in general all the benefits that we obtain in ,christ4 ,wherefore1 in the other evangelists1 it is said1 that 8,john came1 preaching the baptism of repentance for the remission of sins407#afeg7 ,what was intended by this1 but that1 oppressed and wearied with the burden of sins1 men should turn themselves to the ,lord1 and entertain a hope of remission and salvation8 ,thus1 also1 ,christ commenced his public ministrations4 8,the kingdom of ,god is at hand3 repent ye1 and believe the gospel407#afeh7 ,first1 he declares that the treasures of mercy are opened in himself2 then he requires repentance2 and lastly1 a reliance on the ,divine promises4 ,therefore1 when he would give a brief summary of the whole gospel1 he said1 that 8it behoved him to suffer1 and to rise from the dead2 and that repentance and remission of sins should be preached in his name407#afei7 ,the apostles also1 after his resurrection1 preached that he was exalted by ,god1 8to give repentance to ,israel and remission of sins407#affj7 ,repentance is preached in the name of ,christ1 when men are informed1 by the doctrine of the gospel1 that all their thoughts1 their affections1 and their pursuits1 are corrupt and vicious2 and that therefore it is necessary for them to be born again1 if they wish to enter the kingdom of ,god4 ,remission of sins is preached1 when men are taught that ,christ is made unto them 8wisdom1 and righteousness1 and sanctification1 and redemption207#affa7 in whose name they are gratuitously accounted righteous and innocent in the sight of ,god4 ,both these blessings of grace1 as we have already shown1 are apprehended by faith2 yet since the goodness of ,god in the remission of sins is the peculiar object of faith1 it was necessary that it should be carefully distinguished from repentance4 ,,xx4 ,now1 as a hatred of sin1 which is the commencement of repentance1 is our first introduction to the knowledge of ,christ1 who reveals himself to none but miserable and distressed sinners1 who mourn1 and labour1 and are heavy laden2 who hunger and thirst1 and are pining away with grief and misery27#affb7 so it is necessary for us1 if we desire to abide in ,christ1 to strive for this repentance1 to devote our whole lives to it1 and to pursue it to the last4 ,for he 8came to call sinners10 but it was to call them 8to repentance407#affc7 ,he was 8sent to bless0 the unworthy2 but it was 8in turning away every one from his iniquities407#affd7 ,the ,scripture is full of such expressions4 ,wherefore1 when ,god offers remission of sins1 he generally requires repentance on the part of the sinner2 implying that his mercy ought to furnish a motive to excite us to repentance4 8,keep ye judgment1 and do justice2 for my salvation is near407#affe7 ,again3 8,the ,redeemer shall come to ,zion1 and unto them that turn from transgression in ,jacob407#afff7 ,again3 8,seek ye the ,lord while he may be found1 call ye upon him while he is near3 let the wicked forsake his way1 and the unrighteous man his thoughts2 and let him return unto the ,lord1 and he will have mercy upon him407#affg7 ,again3 8,repent1 and be converted1 that your sins may be blotted out407#affh7 ,here it must be remarked1 however1 that this condition is not annexed in such a manner1 as though our repentance were the fundamental and meritorious cause of pardon2 but rather1 because the ,lord has determined to have mercy upon men1 in order that they may repent1 he informs them what course they must take if they wish to obtain his favour4 ,therefore1 as long as we inhabit the prison of our body1 we shall have to maintain an incessant conflict with the vices of our corrupt nature1 and even with our natural soul4 ,plato sometimes says1 that the life of a philosopher is a meditation of death4 ,we may assert with more truth1 that the life of a ,christian is perpetually employed in the mortification of the flesh1 till it is utterly destroyed1 and the ,spirit of ,god obtains the sole empire within us4 ,wherefore ,i think that he has made a very considerable proficiency1 who has learned to be exceedingly displeased with himself3 not that he should remain in this distress1 and advance no further1 but rather hasten and aspire towards ,god2 that being ingrafted into the death and life of ,christ1 he may make repentance the object of his constant meditation and pursuit4 ,and this cannot but be the conduct of those who feel a genuine hatred of sin2 for no man ever hated sin1 without having been previously captivated with the love of righteousness4 ,this doctrine1 as it is the most simple of all1 so also it appears to me to be most consistent with the truth of the ,scripture4 ,,xxi4 ,that repentance is a peculiar gift of ,god1 must1 ,i think1 be so evident from the doctrine just stated1 as to preclude the necessity of a long discourse to prove it4 ,therefore the ,church praises and admires the goodness of ,god1 that he 8hath granted to the ,gentiles repentance unto life207#affi7 and ,paul1 when he enjoins ,timothy to be patient and gentle towards unbelievers1 says1 8,if ,god1 peradventure1 will give them repentance1 that they may recover themselves out of the snare of the devil407#afgj7 ,god affirms1 indeed1 that he wills the conversion of all men1 and directs his exhortations promiscuously to all2 but the efficacy of these exhortations depends on the ,spirit of regeneration4 ,for it were more easy to make ourselves men1 than by our own power to endue ourselves with a more excellent nature4 ,therefore1 in the whole course of regeneration1 we are justly styled ,god's 8workmanship1 created unto good works1 which ,god hath before ordained that we should walk in them407#afga7 ,whomsoever ,god chooses to rescue from destruction1 them he vivifies by the ,spirit of regeneration3 not that repentance is properly the cause of salvation1 but because1 as we have already seen1 it is inseparable from faith and the mercy of ,god2 since1 according to the testimony of ,isaiah1 8the ,redeemer shall come to ,zion1 and unto them that turn from transgression in ,jacob407#afgb7 ,it remains an unshaken truth1 that wherever the fear of ,god prevails in the heart1 the ,spirit has operated to the salvation of that individual4 ,therefore1 in ,isaiah1 where believers are bewailing and deploring their being deserted by ,god1 they mention this as a sign of reprobation1 that their hearts are hardened by him47#afgc7 ,the apostle also1 intending to exclude apostates from all hope of salvation1 asserts1 as a reason1 that 8it is impossible to renew them again unto repentance207#afgd7 because ,god1 in the renewal of those whom he will not suffer to perish1 discovers an evidence of his paternal favour1 and attracts them to himself with the radiance of his serene and joyful countenance2 whilst1 on the contrary1 he displays his wrath in hardening the reprobate1 whose impiety is never to be forgiven47#afge7 ,this kind of vengeance the apostle denounces against wilful apostates1 who1 when they depart from the faith of the gospel1 deride ,god1 contumeliously reject his grace1 profane and trample on the blood of ,christ1 and do all in their power to crucify him again4 ,for he does not1 as is pretended by some preposterously severe persons1 preclude all voluntary sinners from a hope of pardon4 ,his design is to show that apostasy is unworthy of every excuse1 and therefore it is not strange that ,god punishes such a sacrilegious contempt of himself with inexorable rigour4 8,for it is impossible 7he tells us7 for those who were once enlightened1 and have tasted of the heavenly gift1 and were made partakers of the ,holy ,ghost1 and have tasted the good word of ,god1 and the powers of the world to come1 if they shall fall away1 to renew them again unto repentance2 seeing they crucify to themselves the ,son of ,god afresh1 and put him to an open shame407#afgf7 ,again3 8,if we sin wilfully after that we have received the knowledge of the truth1 there remaineth no more sacrifice for sins1 but a certain fearful lookingfor of judgment407#afgg7 ,these are the passages1 from a misinterpretation of which the ,novatians formerly derived a pretence for their extravagant opinions2 and the apparent harshness of which has offended some good men1 and induced them to believe that this ,epistle is supposititious1 though every part of it contains unequivocal evidences of the apostolic spirit4 ,but as we are contending only with those who receive it1 it is easy to show that these passages afford not the least countenance to their error4 ,in the first place1 the apostle must necessarily be in unison with his ,master1 who affirms that 8all sin and blasphemy shall be forgiven unto men1 but the blasphemy against the ,holy ,ghost1 which shall not be forgiven1 neither in this world1 neither in the world to come407#afgh7 ,the apostle1 ,i say1 must certainly have been content with this exception1 unless we wish to make him an enemy to the grace of ,christ4 ,whence it follows1 that pardon is denied to no particular sins1 except one1 which proceeds from desperate fury1 and cannot be attributed to infirmity1 but clearly proves a man to be possessed by the devil4 ,,xxii4 ,but1 for the further elucidation of this subject1 it is necessary to inquire into the nature of that dreadful crime which will obtain no forgiveness4 ,augustine somewhere defines it to be an obstinate perverseness1 attended with a despair of pardon1 and continued till death2 but this is not consistent with the language of ,christ1 that 8it shall not be forgiven in this world40 ,for either this is a vain assertion1 or the sin may be committed in this life4 ,but if the definition of ,augustine be right1 it is never committed unless it continue till death4 ,others say1 that a man sins against the ,holy ,ghost1 who envies the grace bestowed on his brother4 ,i know no foundation for this notion4 ,but we will adduce the true definition2 which when it shall have been proved by strong testimonies1 will of itself easily overturn all others4 ,i say1 then1 that the sin against the ,holy ,ghost is committed by those who1 though they are so overpowered with the splendour of ,divine truth that they cannot pretend ignorance1 nevertheless resist it with determined malice1 merely for the sake of resisting it4 ,for ,christ1 in explanation of what he had asserted1 immediately subjoins1 8,whosoever speaketh a word against the ,son of man1 it shall be forgiven him2 but whosoever speaketh against the ,holy ,ghost1 it shall not be forgiven him407#afgi7 ,and ,matthew1 instead of 8blasphemy against the ,spirit10 says1 8blasphemy of the ,spirit407#afhj7 ,how can any one cast a reproach on the ,son1 that is not also directed against the ,spirit8 ,those who unadvisedly offend against the truth of ,god1 which they know not1 and who ignorantly revile ,christ1 but at the same time have such a disposition that they would not extinguish the ,divine truth if revealed to them1 or utter one injurious word against him whom they knew to be the ,lord's ,christ1--they sin against the ,father and the ,son4 ,thus there are many1 in the present day1 who most inveterately execrate the doctrines of the gospel1 which if they knew to be the evangelical doctrine1 they would be ready to venerate with their whole heart4 ,but those who are convinced in their conscience1 that it is the word of ,god which they reject and oppose1 and yet continue their opposition1--they are said to blaspheme against the ,spirit1 because they strive against the illumination which is the work of the ,holy ,spirit4 ,such were some among the ,jews1 who1 when they were not able to resist the ,spirit7#afha7 that spake by ,stephen1 yet obstinately strove to resist4 ,many of them were undoubtedly urged to this conduct by a zeal for the law2 but it appears that there were others1 who were infuriated by a malignant impiety against ,god himself1 that is1 against the doctrine which they knew to be from ,god4 ,such also were the ,pharisees1 whom the ,lord rebuked2 who1 in order to counteract the influence of the ,holy ,spirit1 slanderously ascribed it to the power of ,beelzebub47#afhb7 ,this1 then1 is 8blasphemy of the ,spirit10 where the presumption of man deliberately strives to annihilate the glory of ,god4 ,this is implied in the observation of ,paul1 that he 8obtained mercy1 because0 he had 8ignorantly in unbelief0 committed those crimes1 the demerits of which would otherwise have excluded him from the grace of the ,lord47#afhc7 ,if the union of ignorance and unbelief was the reason of his obtaining pardon1 it follows that there is no room for pardon where unbelief has been attended with knowledge4 ,,xxiii4 ,but1 on a careful observation1 you will perceive that the apostle speaks not of one or more particular falls1 but of the universal defection1 by which the reprobate exclude themselves from salvation4 ,we need not wonder that those whom ,john1 in his canonical ,epistle1 affirms not to have been of the number of the elect from whom they departed1 experience ,god to be implacable towards them47#afhd7 ,for he directs his discourse against those who imagined that they might return to the ,christian religion1 although they had once apostatized from it2 to whom he contradicts this false and pernicious notion1 declaring1 what is absolutely true1 that it is impossible for persons to return to the communion of ,christ1 who have knowingly and wilfully rejected it4 ,and it is rejected1 not by those who simply transgress the word of the ,lord by a dissolute and licentious life1 but by those who professedly renounce all his doctrines4 ,therefore the fallacy lies in the terms falling away and sinning2 for the ,novatians explain falling away to take place1 when any one1 after having been instructed by the law of the ,lord that theft and fornication ought not to be committed1 yet abstains not from either of these sins4 ,but1 on the contrary1 ,i affirm that there is a tacit antithesis understood1 which ought to contain a repetition of all the opposites of the things which had been previously mentioned2 so that this passage expresses not any particular vice1 but a universal defection from ,god1 and if ,i may use the expression1 an apostasy of the whole man4 ,when he speaks1 therefore1 of some who fell away1 8after they were once enlightened1 and had tasted of the heavenly gift1 and were made partakers of the ,holy ,ghost1 and the powers of the world to come107#afhe7 it must be understood of persons who1 with deliberate impiety1 have smothered the light of the ,spirit1 rejected the taste of the heavenly gift1 alienated themselves from the sanctification of the ,spirit1 and trampled on the word of ,god and the powers of the world to come4 ,and the more fully to express that decided determination of impiety1 he afterwards1 in another place1 adds the word wilfully4 ,for when he says1 that 8if we sin wilfully after that we have received the knowledge of the truth1 there remaineth no more sacrifice107#afhf7 he denies not that ,christ is a perpetual sacrifice to expiate the iniquities of the saints1 which almost the whole ,epistle expressly proclaims in describing the priesthood of ,christ1 but intends that there remains no other where that is rejected4 ,but it is rejected1 when the truth of the gospel is avowedly renounced4 ,,xxiv4 ,the objection of some1 who conceive it to be severe and inconsistent with the ,divine clemency1 that pardon should be refused to any who flee to the ,lord imploring his mercy1 is easily answered4 ,for he affirms not that pardon is denied to them if they turn themselves to the ,lord2 but he absolutely denies the possibility of their attaining to repentance1 because they are stricken with eternal blindness by the righteous judgment of ,god1 on account of their ingratitude4 ,nor is it any objection that the same apostle afterwards accommodates to this subject the example of ,esau1 who vainly endeavoured with weeping and lamentation to recover his lost rights of primogeniture4 ,nor that the prophet utters this denunciation3 8though they shall cry unto me1 ,i will not hearken unto them407#afhg7 ,for such forms of expression signify neither true conversion nor invocation of ,god1 but the anxiety felt by the impious in extreme calamity1 which constrains them to consider1 what before they carelessly disregarded1 that nothing can do them any good but the assistance of the ,lord4 ,and this they do not so much implore1 as bewail its being withheld from them4 ,therefore the prophet intends by crying1 and the apostle by weeping1 only that dreadful torment which excruciates the impious with the agonies of despair4 ,this requires to be carefully observed1 because otherwise this procedure of ,god would contradict his proclamation by the mouth of the prophet1 that as soon as the sinner shall have turned1 he will be propitious to him47#afhh7 ,and1 as ,i have already remarked1 it is certain that the human mind is not changed for the better1 except by the previous influence of his grace4 ,nor will his promise respecting those who call upon him1 ever deceive2 but it is improper to apply the terms conversion and prayer to that blind torment by which the reprobate are distracted1 when they see that it is necessary for them to seek ,god in order to find a remedy for their miseries1 while at the same time they continue to flee from his approach4 ,,xxv4 ,but it is inquired1 since the apostle denies that ,god is appeased by a hypocritical repentance1 how ,ahab obtained pardon1 and averted the punishment with which he had been threatened1 though he appears1 from the subsequent tenor of his life1 to have been only terrified by a sudden consternation4 ,he clothed himself with sackcloth1 sprinkled ashes upon his head1 lay on the ground1 and1 as it is declared concerning him1 8humbled himself before ,god207#afhi7 but it was nothing to rend his garments1 while his heart remained perverse and inflated with wickedness4 ,yet we see how ,god is inclined to clemency4 ,i reply1 that sometimes hypocrites are thus spared for a season1 yet that the wrath of ,god always abides upon them1 and that this is done not so much for their sakes1 as for a public example4 ,for what benefit did ,ahab receive from the mitigation of the threatened punishment1 but a respite from it during his continuance in this world8 ,the malediction of ,god1 therefore1 although concealed1 fixed itself in his family1 and he himself went forward to eternal perdition4 ,the same may be observed in the case of ,esau2 for though he suffered a repulse1 yet a temporal benediction was granted to his tears47#afij7 ,but since the spiritual inheritance1 according to the oracle of ,god1 could remain only with one of the brothers1 when ,jacob was chosen and ,esau rejected1 that preterition shut out the ,divine mercy2 yet this consolation was left to him as to a man on a level with the brutes1 that he should be enriched with 8the fatness of the earth and the dew of heaven40 ,this is what ,i have just observed ought to be considered as an example to others1 that we may learn to devote our minds and our exertions with more alacrity to sincere repentance2 because it is not to be doubted that those who are truly and cordially converted will find ,god readily disposed to forgiveness1 whose clemency extends itself even to the unworthy1 as long as they manifest any appearance of contrition4 ,at the same time1 also1 we are taught what dreadful vengeance awaits all the obstinate1 who1 with impudent countenances and hardened hearts1 despise1 disregard1 and ridicule the ,divine threatenings4 ,thus he frequently extended his hand to the children of ,israel1 to alleviate their distresses1 notwithstanding their supplications were hypocritical1 and their hearts full of duplicity and perfidy2 as he complains in one of the ,psalms17#afia7 that they immediately after returned to their former courses4 ,he designed by his merciful kindness1 either to bring them to a serious conversion1 or to render them inexcusable4 ,yet1 by the temporary remission of punishments1 he imposes on himself no perpetual law1 but sometimes arises against hypocrites with the greater severity1 and enhances their punishments1 to manifest his extreme displeasure against hypocrisy4 ,but he exhibits1 as ,i have observed1 some examples of his readiness to pardon1 in order to animate the pious to a correction of their lives1 and the more severely to condemn the pride of those who obstinately kick against the goads4 ,chapter ,,iv4 ,the ,sophistry ,and ,jargon ,of ,the ,schools ,concerning ,repentance1 ,very ,remote ,from ,the ,purity ,of ,the ,gospel4 ,on ,confession ,and ,satisfaction4 ,i come now to the discussion of those things which have been advanced by the sophists of the schools concerning ,repentance1 which ,i shall run over as briefly as possible2 for it is not my design to pursue the subject at large1 lest this book1 which ,i am endeavouring to make a compendium of doctrine1 should be drawn out to an immoderate extent4 ,they have involved a subject1 otherwise not very intricate1 in so many perplexities1 that those who have entered but a little way into their labyrinths will not find it easy to extricate themselves4 ,in the first place1 the definition they have given of repentance1 clearly shows that they never understood what it was2 for they catch at some passages in the writings of the fathers1 which by no means express the nature of repentance2 as1 8that to repent is to weep for sins previously committed1 and not to commit sins to be wept for40 ,again3 8that it is to lament evils that are past1 and not to commit new ones to be lamented40 ,again3 8that it is a kind of mournful vengeance1 punishing in ourselves what we bewail having committed40 ,again3 8that it is a sorrow of heart and bitterness of soul on account of the evils which a man has committed1 or to which he has consented40 ,but though we concede that these expressions were properly used by the fathers1 which1 however1 a contentious man would find no difficulty in denying1 yet they were used not with a view to describe repentance1 but only to exhort their readers to avoid relapsing into those crimes from which they had been delivered4 ,but if we are disposed to convert all observations of this kind into definitions1 others may be added with equal propriety4 ,as this of ,chrysostom1 8,repentance is a medicine which destroys sin1 a gift bestowed from heaven1 an admirable virtue1 a grace exceeding the power of laws40 ,moreover1 the doctrine which they afterwards advance is still worse than these definitions2 for they are so obstinately riveted to external exercises1 that one can collect nothing else from immense volumes1 but that repentance is an austere discipline1 which serves partly to subdue the flesh1 partly to chastise and punish vices2 but concerning the internal renovation of the mind1 which is attended with a real reformation of the life1 they observe a wonderful silence4 ,of contrition and attrition1 indeed1 they treat largely2 they torment souls with a multitude of scruples1 and drive them to extreme trouble and anxiety2 but when they appear to have thoroughly wounded the heart1 they heal all the bitterness by a slight sprinkling of ceremonies4 ,having thus quaintly defined repentance1 they divide it into contrition of heart1 confession of mouth1 and satisfaction of work--a division which is no more agreeable to the rules of logic than their definition1 though they would be thought to have spent their whole lives in composing syllogisms4 ,but should any one reason from the definition1 7which is a kind of argumentation common among logicians17 that a man may weep for sins previously committed1 and commit no more to be wept for2 may lament evils that are past1 and commit no more to be lamented2 may punish what he mourns that he has committed1 c41 although he makes no confession with his mouth2 how will they defend their division8 ,for if he who confesses not1 be nevertheless truly penitent1 repentance may exist where there is no confession4 ,but if they reply that this division refers to repentance as a sacrament1 or is to be understood of the complete perfection of repentance1 which they comprehend not in their definition1 they have no reason to accuse me2 let them impute the blame to themselves1 for not giving definitions with more correctness and perspicuity4 ,for myself1 indeed1 according to my dull capacity1 in all controversies ,i refer every thing to the definition1 which is the hinge and foundation of the whole argument4 ,but1 admitting this to be their magisterial license1 we proceed to an attentive examination of the parts themselves in order4 ,when ,i neglect1 and pass over as frivolous1 things which1 with supercilious gravity1 they represent as mysteries1 ,i never do it without design2 not that ,i should find it very laborious to canvass the arguments in which they conceive themselves to have discovered most shrewdness and subtilty2 but ,i could not conscientiously fatigue my readers with such impertinences to no good purpose4 ,from the questions which they raise and agitate1 and with which they miserably embarrass themselves1 it is easy to see1 that they talk of subjects of which they are utterly ignorant2 such as this3 ,whether repentance for one sin be pleasing to ,god during an obstinate continuance in others4 ,again3 ,whether punishments inflicted by ,god be available for satisfaction4 ,again3 ,whether repentance may be frequently repeated for mortal sins4 ,on this point they shamefully and impiously determine1 that repentance is daily practised only for venial sins4 ,they also torment themselves much with a gross error1 in an expression of ,jerome1 8,that repentance is a second plank after a shipwreck20 thus giving proof1 that they have never been awakened from their brutish stupidity1 so as to have even the most distant view of the thousandth part of their sins4 ,,ii4 ,i wish the reader to consider1 that this is not a contention about an insignificant trifle1 but a question respecting the most serious of all subjects--remission of sins4 ,for by requiring1 in repentance1 compunction of heart1 confession of mouth1 and satisfaction of work1 they maintain1 that these three things are necessary to procure the remission of sins4 ,but if it be important for us to know any thing in the whole science of religion1 it is certainly of the greatest importance to apprehend1 and fully to understand1 by what means1 by what law1 on what condition1 and with what facility or difficulty1 remission of sins may be obtained4 ,unless this knowledge be clear and certain1 the conscience can have no rest1 no peace with ,god1 no confidence or security2 but is the subject of perpetual trepidations and fluctuations1 is disturbed1 tormented1 and harassed1 and dreads1 hates1 and avoids the presence of ,god4 ,but if remission of sins depend on those conditions to which they confine it1 we are in a most miserable and deplorable situation4 ,they make contrition the first step towards obtaining pardon1 and require such as is due from us1 that is1 such as is just and perfect2 but they have not determined1 when a man may be assured that he has arrived at this degree of perfect contrition4 ,i grant1 indeed1 that every man ought to be sedulously and earnestly urged1 that by bitterly mourning for his sins1 he may continually augment his displeasure and hatred against them4 ,for this 8sorrow worketh repentance to salvation1 not to be repented of407#afib7 ,but when such an anguish of sorrow is required as may correspond to the magnitude of the guilt1 and may be weighed in the balance with confidence of pardon1 then the wretched conscience is wonderfully tormented and agitated1 when it sees a due contrition for sins imposed on it1 and understands not the extent of the debt so as to be able to decide with itself that it has discharged what was due from it4 ,if they say that we must do what we can1 we still return to the same point2 for when will any man presume to flatter himself that he has exerted all his power in bewailing his sins8 ,consciences1 therefore1 that have been long striving with themselves1 and exercised in tedious conflicts1 but without finding at length any place of rest1 endeavour to procure some small alleviation1 extorting from themselves some sorrow1 and forcing out some tears to complete their contrition4 ,,iii4 ,if they charge me with calumny1 let them come forth and produce a single individual1 who has not1 by this doctrine of contrition1 either been driven into despair1 or endeavoured to avert the ,divine judgment by a pretended sorrow instead of real compunction4 ,we have said ourselves1 that forgiveness of sins is never enjoyed without repentance1 because none but those who are afflicted and wounded with a consciousness of sins1 can sincerely implore the mercy of ,god2 but we have likewise added1 that repentance is not the cause of remission of sins4 ,but those torments of soul1 which they say are duties to be performed1 we have put aside4 ,we have taught the sinner not to look on his compunction or on his tears1 but to fix both his eyes solely on the mercy of ,god4 ,we have only declared1 that ,christ called the labouring and heavyladen1 when he was sent 8to preach the gospel to the poor1 to heal the brokenhearted1 to preach deliverance to the captives1 and the opening of the prison to them that are bound1 and to comfort all that mourn407#afic7 ,this would exclude the ,pharisees1 who1 satisfied with their own righteousness1 acknowledge not their poverty2 and despisers1 who1 careless of the wrath of ,god1 seek no remedy for their disease2 for such neither labour1 nor are heavyladen2 they are not brokenhearted1 or in bondage1 or in captivity4 ,but there is a considerable difference1 whether a man be taught to merit remission of sins by a true and perfect contrition1 7which no sinner can ever perform17 or be instructed to hunger and thirst for the ,divine mercy1 that by the knowledge of his misery1 by his disquietude1 fatigue1 and captivity1 he may be shown where he ought to seek for consolation1 rest1 and liberty1 and may learn to glorify ,god by his humility4 ,,iv4 ,concerning confession1 there has always been a great controversy between the canonists and the scholastic divines2 the latter contending1 that confession is commanded by the word of ,god2 the other1 on the contrary1 maintaining that it is enjoined only by the ecclesiastical constitutions4 ,but this controversy has discovered the singular impudence of the theologians1 who have corrupted and violently distorted all the passages of ,scripture which they have cited in favour of their argument4 ,and when they perceived that they could not even thus obtain what they desired1 those who would appear more shrewd than others1 resorted to this subterfuge1 that confession1 as to the substance of it1 came from the ,divine law1 but afterwards derived its form from a positive law4 ,in a similar manner the most foolish lawyers pretend1 that citations originated from the ,divine law1 because it is said1 8,adam1 where art thou807#afid7 and exceptions also1 because ,adam answered1 as if by way of exception1 8,the woman whom thou gavest to be with me10 c42 but that both received their form from the civil code4 ,but let us examine by what arguments they prove this confession1 either formal or informal1 to have been commanded by ,god4 ,the ,lord1 say they1 sent leprous persons to the priests4 ,what then8 ,did he send them to confession8 ,who ever heard that the ,levitical priests were appointed to hear confessions8 ,therefore they resort to allegories3 it was enacted by the ,mosaic law1 that the priests should distinguish between leprosy and leprosy2 sin is a spiritual leprosy1 concerning which it is the office of the priests to decide4 ,before ,i reply to this1 ,i would inquire1 by the way1 if this passage constitutes them judges of the spiritual leprosy1 why do they arrogate to themselves the cognizance of the natural and corporeal leprosy8 ,is not this trifling with the ,scriptures8 ,the law commits to the ,levitical priests the cognizance of the leprosy2 let us usurp this to ourselves4 ,sin is a spiritual leprosy2 let us also take cognizance of sin4 ,now1 ,i reply1 8,the priesthood being changed1 there is made1 of necessity1 a change also of the law407#afie7 ,all the priestly functions have been transferred to ,christ2 in him they are fulfilled and finished2 therefore every privilege and honour of the sacerdotal office has been transferred to him alone4 ,if they are so extremely fond of pursuing allegories1 let them propose ,christ to themselves as the only priest1 and accumulate on his tribunal the unlimited jurisdiction over all things2 this we shall easily admit4 ,besides1 this allegory of theirs is very absurd1 since it places among the ceremonies a law that was merely political4 ,why1 then1 does ,christ send leprous persons to the priests8 ,to preclude the priests from calumniating him with a violation of the law1 which commanded him that was cured of the leprosy to show himself to the priest1 and to be purged by the oblation of a sacrifice4 8,go 7said he7 show thyself to the priest1 and offer the gift that ,moses commanded1 for a testimony unto them407#afif7 ,and truly this miracle was to be a testimony to them2 for they had pronounced him leprous1 now they pronounce him healed4 ,are they not1 whether willingly or reluctantly1 constrained to become witnesses of the miracles of ,christ8 ,christ gives them his miracle for their examination2 they cannot deny it2 but because they still cavil1 this work is a testimony to them4 ,thus it is said1 8,this gospel shall be preached in all the world1 for a witness unto all nations407#afig7 ,again3 8,ye shall be brought before governors and kings1 for a testimony against them407#afih7 ,that is1 that they may be more powerfully convicted at the judgment of ,god4 ,but if they would rather coincide with ,chrysostom1 he also teaches1 that ,christ did this on account of the ,jews1 that he might not be deemed a transgressor of the law4 ,though on a point so clear ,i am ashamed to adduce the suffrage of any man2 when ,christ declares that he leaves the legal rights entirely to the priests1 as the professed enemies of the gospel1 who were always ready to cavil1 if their mouths were not stopped4 ,wherefore the ,popish priests1 in order to retain this possession1 should publicly espouse the party of those whom it is necessary to restrain by force from uttering their curses against ,christ4 ,for with this his true ministers have no concern4 ,v4 ,their second argument they derive from the same source1 that is1 from allegory2 as though allegories were sufficient for the confirmation of any dogma4 ,let them be admitted as sufficient1 if ,i do not prove that those very allegories may be urged by me with more plausibility than they possibly can by them4 ,they plead1 therefore1 that the ,lord commanded his disciples to loose ,lazarus from his bandages1 when he was raised from the grave47#afii7 ,here1 in the first place1 they are guilty of falsehood2 for it is nowhere recorded1 that the ,lord said this to his disciples2 and it is much more probable that he said it to the ,jews who were standing near him1 that the miracle might be rendered more evident1 beyond all suspicion of fraud1 and that his power might appear the greater1 from his raising the dead to life without the least touch1 solely by the call of his voice4 ,for ,i apprehend1 that the ,lord1 in order to remove from the minds of the ,jews every unfavourable suspicion1 chose that they should roll back the stone1 should perceive the fetid odour1 should see the certain tokens of death1 should behold him rising by the sole energy of a word1 and be the first to touch him on his restoration to life4 ,and this is the opinion of ,chrysostom4 ,but admitting this to have been addressed to the disciples1 what will they gain by it8 ,that the ,lord gave his apostles the power of loosing2 but with how much more aptitude and skill might these words be handled in an allegorical sense1 if we should say1 that ,god intended by this emblem to instruct believers1 that they ought to loose those whom he has raised to life2 that is1 that they should not recall to remembrance the sins which he had forgotten2 that they should not condemn as sinners those whom he had absolved2 that they should not continue to upbraid with offences which he had forgiven2 that where he is merciful and ready to spare1 they should not be severe and rigorous to punish6 ,nothing1 surely1 ought to be a stronger motive to the exercise of forgiveness by us1 than the example of that judge1 who threatens to be implacable towards them who are too rigorous and cruel4 ,let them go now and boast of their allegories4 ,,vi4 ,they come to a closer contest1 when they oppose us with what they apprehend to be plain passages4 ,those who came to the baptism of ,john confessed their sins27#agjj7 and ,james directs us to confess our sins one to another47#agja7 ,it is no wonder1 if those who desired to be baptized confessed their sins1 for it is said1 that ,john 8preached the baptism of repentance10 and 8baptized with water unto repentance40 ,whom1 then1 should he baptize1 but such as confessed themselves sinners8 ,baptism is an emblem of remission of sins2 and who should be admitted to this emblem but sinners1 and those who acknowledged themselves to be such8 ,they confessed their sins1 therefore1 in order to be baptized4 ,nor is it without reason that ,james directs us to confess one to another4 ,but if they would observe what immediately follows1 they would perceive1 that this also affords them very little support4 8,confess 7says he7 your faults one to another1 and pray for one another40 ,he connects mutual confession and mutual prayer4 ,if our confessions must be made only to priests1 then our prayers ought to be offered up for them alone4 ,but would it not follow from the language of ,james1 that priests alone might make confessions8 ,for when he enjoins mutual confession1 he addresses such only as have a right to hear the confessions of others4 implies mutually1 by turns1 successively1 or reciprocally4 ,but none can reciprocally confess1 but those who are qualified to hear confessions4 ,and since they dignify the priests exclusively with this prerogative1 we also relinquish to them alone the task of making confession4 ,then let us dismiss such impertinences1 and attend to the real meaning of the apostle1 which is simple and clear2 it is1 that we should reciprocally communicate our infirmities to each other1 to receive from one another mutual advice1 mutual compassion1 and mutual consolation2 and1 also1 that being mutually conscious of the infirmities of our brethren1 we should pray to the ,lord on their behalf4 ,why1 then1 do they quote ,james in opposition to us1 when we so strongly urge a confession of the ,divine mercy8 ,but no man can confess the mercy of ,god1 if he has not previously confessed his own misery4 ,indeed1 we rather pronounce an anathema against him who has not confessed himself a sinner before ,god1 before his angels1 before the ,church1 and1 in a word1 before all mankind4 8,for the ,scripture hath concluded all under sin--that every mouth may be stopped1 and all the world may become guilty before ,god207#agjb7 and that he alone may be justified and exalted4 ,,vii4 ,but ,i wonder with what face they can presume to contend1 that the confession of which they speak is of ,divine appointment4 ,the practice we admit to be very ancient1 but we can easily prove1 that ,christians were formerly quite at liberty as to the use of it4 ,that there was no fixed law or constitution respecting it till the time of ,innocent ,,iii41 is certain from the testimony of their own histories4 ,surely1 if there had been a more ancient law1 they would rather have cited it1 than1 by being content with a decree of the ,council of ,lateran1 have rendered themselves ridiculous even in the eyes of children4 ,they hesitate not in other cases to fabricate fictitious decrees1 which they ascribe to the most ancient councils1 that they may dazzle the eyes of the simple by a veneration for antiquity4 ,in this instance they never thought of obtruding such a forgery4 ,therefore1 according to their own testimony1 three hundred years have not yet elapsed1 since ,innocent ,,iii4 introduced the snare1 and imposed the necessity of confession4 ,but1 to say nothing respecting the time1 the barbarism of the diction is1 of itself1 sufficient to deprive that law of all credit4 ,for the good fathers enjoin1 that every person1 of both sexes1 shall1 once in every year1 make a particular confession of all sins to the proper priest2 but some wits facetiously object1 that this precept binds none but hermaphrodites1 and relates to no one who is either a male or a female4 ,moreover1 their disciples have betrayed still greater folly1 in their inability to explain what is meant by the proper priest4 ,whatever may be clamorously pretended by all the ,pope's mercenary disputants1 we are certain1 that ,christ was not the author of this law1 which compels men to enumerate their sins1 and that twelve centuries passed away after the resurrection of ,christ1 before any such law was promulgated2 so that this tyranny was not introduced till after the extinction of piety and learning1 when masques1 occupying the place of pastors1 had assumed an unlimited license of doing whatever they pleased4 ,there are also plain testimonies1 in histories and other ancient writings1 which inform us1 that this was a political discipline instituted by bishops1 not a law given by ,christ or his apostles4 ,of a great number1 ,i shall produce only one1 which will be a clear proof of this assertion4 ,sozomen1 in his ,ecclesiastical ,history1 relates1 that this ordinance of the bishops was diligently observed in all the ,western ,churches1 and especially at ,rome4 ,he fully implies that it was not the universal custom of all the churches1 and says1 that one of the ,presbyters was peculiarly appointed to this office4 ,in this1 he abundantly confutes the false pretensions of these men1 that the keys were given promiscuously1 for this use1 to the whole sacerdotal order1 since it was not the common function of all priests1 but the peculiar department of one who was chosen to it by the bishop4 ,this is the same1 who1 in the present day1 in every cathedral church is called the ,penitentiary1 who takes cognizance of crimes of peculiar enormity1 and such as are censured for the sake of example4 ,the historian immediately adds1 that this was the custom also at ,constantinople1 till a certain matron1 pretending to go to confession1 was discovered to have concealed1 under this specious pretext1 a criminal connection with the deacon of that church4 ,on account of this crime1 ,nectarius1 the bishop of the church1 7a man eminent for sanctity and erudition17 abolished the ceremony of confession4 ,here let them erect their asinine ears4 ,if auricular confession had been a law of ,god1 how could ,nectarius have presumed to reverse and disannul it8 ,will they accuse ,nectarius of heresy and schism1 who is acknowledged by all the fathers to have been a holy man of ,god8 ,but the same sentence would condemn the ,constantinopolitan church1 in which ,sozomen affirms the custom of confession not only to have been discontinued for a season1 but to have been altogether disused down to his time4 ,and they would accuse of apostasy1 not only the church of ,constantinople1 but all the ,oriental churches1 who neglected a law which they maintain to be inviolable and obligatory on all ,christians4 ,,viii4 ,but this abrogation is plainly attested by ,chrysostom1 who was himself also a bishop of the church of ,constantinople1 in so many places1 that it is surprising how they dare to open their mouths in contradiction of it4 8,confess your sins1 7says he17 that you may obliterate them4 ,if you are ashamed to tell any one what sins you have committed1 confess them daily in your soul4 ,i say not1 that you should confess them to your fellowservant1 who may reproach you2 confess them to ,god1 who cures them4 ,confess your sins on your bed1 that there your conscience may daily recognize its crimes40 ,again3 8,but1 now1 it is not necessary to confess in the presence of witnesses2 let an inquisition into your transgressions be the work of your own thoughts2 let there be no witness of this judgment2 let ,god alone see you confessing40 ,again3 8,i conduct you not into the public view of your fellowservants2 ,i do not oblige you to reveal your sins to men2 lay open your conscience in the presence of ,god4 ,show your wounds to the ,lord1 who is the best physician1 and implore a remedy from him2 show them to him1 who upbraideth not1 but most mercifully heals40 ,again3 8,you certainly should not tell it to a man1 lest he reproach you2 nor is confession to be made to a fellowservant1 who may publish it2 but show your wounds to the ,lord1 who exercises his care over you1 and is a most merciful physician40 ,he afterwards introduces ,god1 speaking thus3 8,i constrain you not to come forth into the midst of a theatre1 and assemble a multitude of witnesses2 declare your sin privately to me alone1 that ,i may heal your wound40 ,shall we say1 that ,chrysostom proceeded to such a degree of temerity1 when he wrote those and similar passages1 as to liberate the consciences of men from obligations imposed on them by the ,divine law8 ,certainly not4 ,but he dares not to require as necessary what he knows is never prescribed in the word of ,god4 ,,ix4 ,but to place the whole subject in a more plain and familiar light1 we will first faithfully state what kind of confession is taught in the word of ,god2 and then we will subjoin an account of those inventions of the ,papists1 not indeed of all1 7for who could exhaust that immense ocean87 but only of those which comprise the substance of their doctrine respecting secret confession4 ,here it grieves me to mention1 how frequently the old translator has translated confess instead of praise2 which is well known even to the most unlearned2 only it is necessary to expose their audacity1 in transferring to their own tyrannical edict what was written with reference to the praises of ,god4 ,to prove the virtue of confession to exhilarate the mind1 they produce this passage from the ,psalmist3 8,with the voice of exultation and confession407#agjc7 ,but if such a metamorphosis of the passage be admitted1 we shall be able to infer any thing from any thing4 ,but since they are thus lost to all sense of shame1 let the pious reader remember1 that they have been consigned over to a reprobate mind by the righteous vengeance of ,god1 to render their presumption the more detestable4 ,if we are satisfied with the simple doctrine of the ,scripture1 we shall be in no danger of being deluded by such fallacies2 for there one method of confession is prescribed2 which is1 that since it is the ,lord who forgives1 forgets1 and obliterates sins1 we should confess our sins to him1 that we may obtain pardon4 ,he is a physician2 to him1 then1 let us discover our wounds4 ,he is injured and offended2 let us pray to him for peace4 ,he is the searcher of hearts1 and privy to all thoughts2 let us hasten to pour out our hearts before him4 ,finally1 it is he who calls sinners2 let us not delay to approach him4 ,david says1 8,i acknowledge my sin unto thee1 and mine iniquity have ,i not hid4 ,i said1 ,i will confess my transgressions unto the ,lord2 and thou forgavest the iniquity of my sin407#agjd7 ,similar to this is another confession of ,david3 8,have mercy upon me1 ,o ,god1 according unto the multitude of thy tender mercies407#agje7 ,such1 also1 is the confession of ,daniel3 8,we have sinned1 and have committed iniquity1 and have done wickedly1 and have rebelled1 even by departing from thy precepts407#agjf7 ,and such are the other confessions1 which frequently occur in the ,scriptures1 the recital of which would almost fill a volume4 ,john says1 8,if we confess our sins1 ,god is faithful and just to forgive us our sins407#agjg7 ,to whom must we confess8 ,to him1 certainly2 and this we do1 if we prostrate ourselves before him with a distressed and humbled heart2 if we sincerely accuse and condemn ourselves in his presence1 and pray to be pardoned by his goodness and mercy4 ,x4 ,whoever from the heart makes this confession before ,god1 will also1 without doubt1 have a tongue prepared for confession1 as often as it shall be necessary to proclaim the ,divine mercy among men2 and not only to whisper the secret of his mind once into the ear of an individual1 but frequently and publicly1 and in the hearing of the whole world1 ingenuously to declare1 both his own ignominy1 and the magnificence and glory of ,god4 ,in this manner1 when ,david was reproved by ,nathan1 he felt compunction of conscience1 and confessed his sin both to ,god and to men3 8,i have sinned 7said he7 against the ,lord207#agjh7 that is1 ,i now make no excuse1 nor use the least subterfuge to prevent all men from condemning me as a sinner1 and what ,i wished to conceal from the ,lord1 from being revealed also to men4 ,the secret confession1 therefore1 which is made to ,god1 is followed by a voluntary confession before men1 whenever it contributes either to the ,divine glory or to our humiliation4 ,for this reason1 the ,lord anciently enjoined upon the ,israelites1 that all the people should confess their iniquities publicly in the temple1 by the mouth of the priest47#agji7 ,for he foresaw this assistance to be necessary for them1 to bring every person to a proper view of himself4 ,and it is reasonable1 that1 by the confession of our misery1 we should glorify the goodness and mercy of ,god1 both among ourselves and before the whole world4 ,,xi4 ,this kind of confession ought to be both ordinary1 in the ,church2 and extraordinary1 to be practised in a particular manner whenever the people at large are chargeable with the guilt of any common crime4 ,we have an example of the latter in that solemn confession which was made by all the people under the auspices of ,ezra and ,nehemiah4 ,for as their long exile1 the destruction of their city and temple1 and the subversion of their religion1 were punishments of the common defection of all1 they could not properly acknowledge the blessing of deliverance1 unless they had first confessed their guilt4 ,nor is it of any importance if1 in a congregation1 there be sometimes a few innocent persons2 for as they are members of a languid and diseased body1 they ought not to boast of health4 ,nor is it possible1 indeed1 but they must contract some of the pollution1 and sustain part of the guilt4 ,therefore1 whenever we are afflicted with pestilence1 or war1 or sterility1 or any other calamity1 if it be our duty to resort to mourning1 to fasting1 and other expressions of guilt1--confession itself1 on which all these other things depend1 ought by no means to be neglected4 ,the ordinary confession is not only recommended from the mouth of the ,lord1 but no judicious man1 who has considered its usefulness1 will venture to condemn it4 ,for since1 in every religious assembly1 we introduce ourselves into the presence of ,god and angels1 how shall we commence our services1 except by an acknowledgment of our unworthiness8 ,but this1 you will say1 is done in every prayer2 for whenever we pray for pardon1 we make a confession of our sins4 ,this ,i acknowledge4 ,but1 if you consider our extreme carelessness1 or drowsiness1 or stupidity1 you will admit to me1 that it would be a salutary regulation1 if the generality of ,christians were accustomed to humble themselves by some solemn act of confession4 ,for though the ceremony1 which the ,lord enjoined on the ,israelites1 was a part of the tutelage of the law1 yet the thing itself1 in some measure1 belongs also to us4 ,and1 indeed1 we see that in all wellregulated churches this custom is advantageously observed2 that on every ,lord's day the minister makes a formal confession1 in which he represents all as guilty of sin1 and supplicates pardon from the ,lord on behalf of all4 ,finally1 by this key the gate of prayer is opened1 both to individuals in private1 and in public to all the congregation4 ,,xii4 ,moreover1 the ,scripture sanctions two kinds of private confession2 one to be made for our own sake1 which is referred to in the direction of ,james1 that we should 8confess our faults one to another207#agaj7 for he means1 that1 revealing our infirmities to one another1 we should assist each other with mutual advice and consolation2 another1 which is to be made for the sake of our neighbour1 to pacify and reconcile him to us1 if we have done him any injury4 ,in the former species of confession1 though ,james1 by not expressly appointing any one into whose bosom we should disburden ourselves1 leaves us quite at liberty to confess to any member of the church who shall appear most suitable2 yet1 since the pastors must generally be considered more proper than others1 we ought chiefly to make choice of them4 ,i say that they are more suitable than others1 since1 in their very vocation to the ministry1 they are designated by the ,lord1 to instruct us to subdue and correct our sins1 and to console us with a confidence of pardon4 ,for though the office of mutual admonition and reproof is committed to all1 yet it is especially confided to ministers4 ,and so1 while we all ought mutually to console and confirm each other in a confidence of the ,divine mercy1 yet we see1 that ministers are constituted witnesses and sureties of it1 that they may afford our consciences a stronger assurance of the remission of sins2 insomuch that they themselves are said to remit sins and to loose souls47#agaa7 ,when you find this attributed to them1 consider that it is for your benefit4 ,therefore1 let every believer remember that it is his duty1 if he feels such secret anguish or affliction from a sense of his sins1 that he cannot extricate himself without some exterior aid1 not to neglect the remedy offered him by the ,lord2 which is1 that in order to alleviate his distress1 he should use private confession with his pastor1 and1 to obtain consolation1 should privately implore his assistance1 whose office it is1 both publicly and privately1 to comfort the people of ,god with the doctrine of the gospel4 ,but we should always observe such a degree of moderation1 as to lay no yoke on the conscience1 where ,god has given no positive command4 ,hence it follows1 that such confession ought to be free1 so as not to be required of all1 but only to be recommended to those who conceive themselves to need it4 ,it follows also1 that they who practise it on account of their need of it1 should neither be compelled by any precept1 nor be induced by any artifice1 to enumerate all their sins2 but only so far as they shall think beneficial to themselves1 that they may receive solid consolation4 ,faithful pastors ought not only to leave the churches in possession of this liberty1 but also to defend and vindicate it with all their power1 if they wish to preserve their ministry from tyranny1 and the people from superstition4 ,,xiii4 ,concerning the other species of confession1 ,christ says1 in the ,gospel of ,matthew1 8,if thou bring thy gift to the altar1 and there rememberest that thy brother hath ought against thee1 leave there thy gift before the altar1 and go thy way2 first be reconciled to thy brother1 and then come and offer thy gift407#agab7 ,thus is that charity1 which has been broken by our offence1 to be repaired by acknowledging the fault we have committed1 and imploring forgiveness4 ,in this kind is comprehended the confession of those who have sinned to the offence of the whole ,church4 ,for1 if ,christ esteems the private offence of one man of such importance1 as to prohibit from the sacred ordinances all those who have sinned against their brethren till they have been restored to favour by an adequate satisfaction1--how much stronger is the reason1 that he who1 by any evil example1 has injured the whole ,church1 should reconcile it to himself by an acknowledgment of his guilt6 ,thus was the ,corinthian readmitted to the communion1 after having submitted to reproof47#agac7 ,this mode of confession is stated by ,cyprian to have been practised in the ancient ,church4 8,they repent 7says he7 in due time2 and afterwards they come to confession2 and by the imposition of the hands of the bishop and clergy1 they receive a right to communion40 ,the ,scripture knows nothing of any other method or form of confession2 and it is not our province to impose new chains on men's consciences1 which ,christ most strictly forbids to reduce under the yoke of bondage4 ,but that the sheep should present themselves to their pastor1 whenever they desire to partake of the sacred supper1 ,i am so far from opposing1 that ,i earnestly wish it were universally observed4 ,for those who experience distress of conscience may receive singular benefit from such an interview2 and those who require to be admonished1 will thus afford an opportunity for admonitions2 provided that care be always taken to guard against tyranny and superstition4 ,,xiv4 ,the power of the keys is exercised in these three kinds of confession3 either when the whole church implores pardon by a solemn acknowledgment of its transgressions2 or when an individual1 who1 by any remarkable crime1 has occasioned a common offence1 declares his repentance2 or when he who needs the assistance of the minister on account of the disquietude of his conscience1 discloses his infirmity to him4 ,the removal of an offence proceeds on a different principle2 because1 though it is also designed to produce peace of conscience1 yet the principal end is1 that animosity may be destroyed1 and the minds of men united in the bonds of peace4 ,but this advantage1 which ,i have mentioned1 is by no means to be despised1 that we may confess our sins with the greater readiness4 ,for1 when the whole church stands1 as it were1 before the tribunal of ,god1 when they confess themselves guilty1 and have no refuge but in the ,divine mercy1--it is no mean or trivial consolation to have ,christ's ambassador present1 furnished with the mandate of reconciliation1 by whom they may have their absolution pronounced4 ,here the usefulness of the keys is deservedly celebrated1 when this embassy is rightly performed1 with becoming order and reverence4 ,so1 when he who had1 in some measure1 alienated himself from the ,church1 is pardoned and restored to the unity of the brethren1 how great a blessing does he experience in knowing himself to be forgiven by them1 to whom ,christ has said1 8,whose soever sins ye shall remit on earth1 they shall be remitted in heaven607#agad7 ,nor is private absolution less efficacious or beneficial1 when it is requested by those who need a particular remedy for the relief of their infirmities4 ,for it frequently happens1 that he who hears the general promises1 which are addressed to the whole congregation of believers1 nevertheless remains in some suspense1 and his mind is still disquieted with doubts of the forgiveness of his sins4 ,the same person1 if he discloses to his pastor the secret distress of his mind1 and hears this language of the gospel particularly directed to him1 8,be of good cheer2 thy sins be forgiven thee107#agae7 will encourage his mind to an assurance1 and will be liberated from that trepidation with which he was before disturbed4 ,but when we are treating of the keys1 we must always be cautious not to dream of any power distinct from the preaching of the gospel4 ,this subject will again be discussed more fully in another place1 where we shall have to treat of the government of the ,church2 and there we shall see1 that all the power of binding and loosing1 which ,christ has conferred on the ,church1 is inseparable from the word4 ,but this is chiefly applicable to the ministry of the keys1 the whole force and meaning of which consist in this1 that the grace of the gospel should be confirmed and sealed1 as it were1 to the minds of the faithful1 in public as well as private1 by those whom the ,lord has ordained to this office2 which cannot be done but by preaching alone4 ,,xv4 ,but what is the doctrine of the ,romish divines8 ,they maintain1 that all persons1 of both sexes1 as soon as they shall have arrived at years of discretion1 should1 once at least in every year1 confess all their sins to their own priest2 that there is no remission of sin1 unless they have firmly resolved to confess it2 that unless they fulfil this resolution1 when opportunity offers1 there is no admittance for them into ,paradise2 and1 moreover1 that the priest has the power of the keys1 with which he may loose the sinner or bind him2 because ,christ has not said in vain1 8,whatsoever ye shall bind on earth shall be bound in heaven407#agaf7 ,but concerning this power1 they have obstinate contentions among themselves4 ,some say1 that there is essentially but one key1 namely1 the power of binding and loosing2 that knowledge is required1 indeed1 for the good use of it1 but that it is only like an accessory1 not an essential concomitant4 ,others1 perceiving this to be too unlimited a license1 have mentioned two keys1 discretion and power4 ,others1 again1 observing that the wickedness of the priests was restrained by such moderation1 have invented other keys1 an authority of discerning which they might use in pronouncing decisions2 and a power1 which they might exert in executing their sentences2 with knowledge1 to assist as a counsellor4 ,but they venture not to explain this binding and loosing simply to mean1 forgiving and obliterating sins2 because they hear the ,lord proclaiming by the prophet1 8,i am the ,lord1 and beside me there is no ,saviour4 ,i1 even ,i1 am he which blotteth out thy transgressions407#agag7 ,but they say1 that it belongs to the priest to pronounce who are bound or loosed1 and to declare whose sins are remitted or retained2 and that he declares it1 either by confession1 when he absolves and retains sins2 or by his sentence1 when he excommunicates1 and when he receives to the communion of the sacraments4 ,lastly1 when they perceive that they are not yet extricated from this difficulty1 but that it may always be objected1 that their priests frequently bind and loose improper persons1 who are not therefore bound or loosed in heaven1--as their last resource1 they reply1 that the commission of the keys must be understood with some limitation1 ,christ having promised1 that the sentence of the priest1 which has been justly delivered1 according to the merits of the persons bound or loosed1 shall be confirmed at his tribunal4 ,they add also1 that these keys were given by ,christ to all priests1 who receive them from the bishops on their promotion to the sacerdotal office2 but that the free use of them belongs only to those who exercise ecclesiastical functions2 that the keys themselves remain1 indeed1 with the excommunicated or suspended ones1 but that they are rusty and disused4 ,and those who advance these things may justly be considered modest and sober1 in comparison with others1 who1 on a new anvil1 have fabricated new keys1 with which they tell us the treasure of the ,church is locked up2 which we shall examine in the proper place4 ,,xvi4 ,i shall briefly reply to each of these things2 though without noticing1 at present1 the justice or injustice with which they bind the souls of the faithful by their laws2 as that will be considered in due order4 ,but when they impose a law respecting the enumeration of all sins2 when they deny that sin is forgiven1 but on condition that a firm resolution has been formed to confess it2 when they say that there remains no entrance into ,paradise1 if the opportunity of confession has been neglected1--this is altogether intolerable4 ,must all sins be enumerated8 ,david1 who 7,i suppose7 had often meditated the confession of his sins1 nevertheless exclaimed1 8,who can understand his errors8 cleanse thou me from secret faults407#agah7 ,and in another place3 8,mine iniquities are gone over mine head2 as a heavy burden they are too heavy for me407#agai7 ,he had just apprehensions of the vast abyss of our sins1 of the numerous species of our crimes1 of the many heads this monster bore1 and the long tail it drew after it4 ,therefore he attempted not to detail his transgressions1 but from the abyss of his distresses cried to the ,lord4 8,i am afflicted and ready to die2 my spirit is overwhelmed within me2 ,i dwell in darkness1 as those that have been long dead207#agbj7 8the sorrows of death compassed me1 and the pains of hell gat hold upon me207#agba7 8,i sink in deep mire2 deliver me out of the mire1 and let me not sink407#agbb7 ,who can now think of recounting his sins1 when he sees that ,david was unable to enter on an enumeration of his8 ,,xvii4 ,the souls of those who have been affected with any discoveries of ,god1 have been most cruelly tormented by this fatal delusion4 ,first1 they called themselves to an account2 they divided sins into boughs1 branches1 twigs1 and leaves1 according to the distinctions of these confessors3 then they examined the qualities1 quantities1 and circumstances2 and the business made some little progress4 ,but1 when they had advanced further1 they were surrounded on all sides by the sea and the sky1 no port1 no haven in prospect2 the more they had passed over1 the greater mass was always accumulating on their view2 they beheld1 as it were1 lofty mountains rising before them1 and no time or labour seemed to encourage the least hope of escaping4 ,thus they remained in extreme distress1 and after all1 found it terminate in nothing but despair4 ,then the remedy applied by those cruel murderers1 to alleviate the wounds which they had made1 was1 that every one should do to the uttermost of his ability4 ,but new cares again disturbed1 and new agonies again excruciated1 these miserable souls3 ,i have not devoted sufficient time2 ,i have not applied with proper diligence2 ,i have omitted many things through negligence1 and the forgetfulness which arises from negligence is inexcusable4 ,to assuage such pains1 other remedies were now added3 ,repent of your negligence2 if it be not too great1 it will be forgiven4 ,but all these things cannot heal the wound2 nor do they act as alleviations of the malady1 but rather as poisons concealed in honey1 that they may not by their harshness offend at the first taste1 but may penetrate into the inmost parts before they are perceived4 ,this terrible injunction1 therefore1 is always pursuing them and resounding in their ears3 8,confess all your sins20 nor can that terror be appeased but by some certain consolation4 ,here let the reader consider the possibility of taking an account of the actions of a whole year1 and selecting the sins of every day2 since experience convinces every man that1 when at evening he comes to examine the delinquencies of only one day1 his memory is confounded by their great multitude and variety4 ,i speak not of stupid hypocrites1 who1 if they have noticed three or four gross sins1 imagine they have discharged their duty2 but of the true worshippers of ,god1 who1 when they find themselves overwhelmed with the examination they have made1 conclude1 in the language of ,john1 8,if our heart condemn us1 ,god is greater than our heart407#agbc7 ,they tremble1 therefore1 before that ,judge1 whose knowledge far exceeds our apprehension4 ,,xviii4 ,the acquiescence of a great part of the world in such soothing arts1 employed to temper this mortal poison1 was not indulged from a belief that ,god was satisfied1 or because they were altogether satisfied themselves2 but that1 like mariners1 having cast anchor in the midst of the sea1 they might enjoy a short respite from the toils of navigation1 or like a fatigued and fainting traveller1 might lie down in the road4 ,i shall not take much trouble to establish this point for every man may be his own witness of it4 ,i will briefly state the nature of this law4 ,first1 it is absolutely impracticable2 therefore it can only destroy1 condemn1 confound1 and precipitate into ruin and despair4 ,in the next place1 it diverts sinners from a true sense of their sins1 and makes them hypocrites1 ignorant both of ,god and themselves4 ,for while they are wholly employed in enumerating their sins1 they forget1 in the mean time1 that latent source of vices1 their secret iniquities and inward pollutions1 a knowledge of which is above all things necessary to a consideration of their misery4 ,but the most certain rule of confession is to acknowledge and confess the abyss of our guilt to be vast beyond all our comprehension4 ,the publican's confession appears to have been composed according to this rule--8,god be merciful to me a sinner407#agbd7 ,as though he had said1 8,all that ,i am is utterly sinful2 ,i cannot reach the magnitude of my sins1 either with my tongue or with my mind2 let the abyss of thy mercy swallow up this abyss of sin40 ,but you will say1 ,are not particular sins1 then1 to be confessed8 ,is no confession accepted by ,god unless it be comprised in these precise words1 8,i am a sinner80 ,i reply1 that we should rather endeavour1 as far as we possibly can1 to pour out our whole heart before the ,lord2 and not only confess ourselves sinners in a single expression1 but truly and cordially acknowledge ourselves such2 and consider in all our reflections1 how great and various is the pollution of sin2 not only that we are unclean1 but the nature and extent of our impurity2 not only that we are debtors1 but the magnitude and number of the debts with which we are burdened2 not only that we are wounded1 but what a multitude of mortal wounds we have received4 ,yet when the sinner has wholly unbosomed himself before ,god in this acknowledgment1 let him seriously and sincerely reflect1 that more sins still remain1 and that the secret recesses of his guilt are too deep to be entirely disclosed4 ,and therefore let him exclaim with ,david1 8,who can understand his errors8 ,cleanse thou me from secret faults407#agbe7 ,now1 when they affirm1 that sins are not forgiven without a strong resolution having been formed to confess them1 and that the gate of ,paradise is shut against him who has neglected an opportunity afforded him of confessing1--far be it from us to make them such a concession4 ,for there is no other remission of sins now than there always has been4 ,among all those who are said to have obtained remission of sins from ,christ1 none are said to have made a confession in the ear of any priest4 ,nor1 indeed1 was it possible for them thus to confess1 when there were no confessionary priests1 and confession itself was altogether unknown4 ,and this confession was unheard of for many ages after1 during which sins were forgiven without this condition4 ,but1 not to debate any longer as respecting a doubtful point1 8the word of ,god which abideth for ever107#agbf7 is perfectly clear3 8,if the wicked will turn from all his sins1 all his transgressions that he hath committed1 they shall not be mentioned unto him407#agbg7 ,he who presumes to make any addition to this declaration1 does not bind sins1 but limits the mercy of ,god4 ,when they contend that judgment cannot be given without a trial of the cause1 we are prepared with an answer--that they are guilty of arrogant presumption in creating themselves judges4 ,and it is surprising that they so securely fabricate principles for themselves1 which no man of sound understanding will admit4 ,they boast that the office of binding and loosing is committed to them1 as though it were a kind of jurisdiction annexed to examination4 ,that the apostles were strangers to this authority1 their whole doctrine proclaims2 and to know certainly whether the sinner be loosed1 belongs not to the priest1 but to ,him of whom absolution is implored2 since the priest who bears the confession1 can never know whether the enumeration of sins be true and perfect4 ,thus there would be no absolution1 but what must be restricted to the words of the person to be judged4 ,besides1 the loosing of sins depends entirely on faith and repentance2 which both elude the knowledge of man1 when sentence is to be given respecting another4 ,it follows1 therefore1 that the certainty of binding and loosing is not subject to the decision of an earthly judge2 because a minister1 in the legitimate execution of his office1 can pronounce only a conditional absolution2 but that the declaration1 8,whose soever sins ye remit1 they are remitted10 is spoken for the sake of sinners1 to preclude every doubt that the pardon1 which is promised according to the command and word of ,god1 will be ratified in heaven4 ,,xix4 ,it is not to be wondered at1 therefore1 if we condemn and desire the total removal of this auricular confession--a thing so pestilent1 and in so many respects injurious to the ,church4 ,even if it were a thing abstractedly indifferent1 yet1 since it is of no use or benefit1 but has occasioned so much impiety1 sacrilege1 and error1--who can refuse to admit1 that it ought to be immediately abolished8 ,they mention1 indeed1 some uses1 which they boast of as very beneficial2 but these are mere fictions1 or productive of no advantage whatever4 ,one circumstance they state as a peculiar recommendation1 that the shame of the person who confesses is a grievous punishment1 by which the sinner is rendered more cautious in future1 and prevents the vengeance of ,god by punishing himself4 ,as though we humble not a man with a sufficient degree of shame1 when we summon him to the supreme tribunal of heaven--to the cognizance of ,god6 ,it is a wonderful advantage1 indeed1 if we cease to sin through a shame of one man1 but are never ashamed of having ,god for a witness of our evil conscience6 ,though this very notion is utterly false2 for it is universally observable1 that nothing produces a greater confidence or licentiousness in sinning1 than the idea entertained by some men1 after they have made their confession to a priest1 that they may 8wipe their mouth and say1 ,i have done no wickedness407#agbh7 ,and they not only become more presumptuous in their sins throughout the year1 but1 having no concern about confession for the rest of the year1 they never aspire after ,god1 they never retire into themselves1 but accumulate sins upon sins1 till they disembogue them1 as they imagine1 all at once4 ,but when they have done this1 they conceive themselves to be exonerated of their burden1 and to have transferred from ,god the judgment they have conferred on the priest2 and that they have deprived ,god of remembrance1 by the information they have communicated to the priest4 ,besides1 who rejoices to see the day of confession approaching8 ,who goes to confess with alacrity of heart2 and does not rather come with unwillingness and reluctance1 as though he were forcibly dragged to a prison2 except perhaps the priests1 who pleasantly entertain themselves with mutual narrations of their exploits1 as with humorous anecdotes8 ,i will not soil much paper by relating the monstrous abominations with which auricular confession abounds4 ,i only remark1 if that holy man was not guilty of indiscretion1 who1 on account of one rumour of fornication1 banished confession from his church1 or rather from the memory of his people1--we are thus reminded of what ought to be done in the present day1 when rapes1 adulteries1 incests1 and seductions exceed all enumeration4 ,,xx4 ,as the advocates of confession plead the power of the keys1 and rest upon it all the merits of their cause1 we must examine the weight that is due to this argument4 ,are the keys1 then1 7say they17 given without any reason8 ,is it without any cause that it is said1 8,whatsoever ye shall loose on earth1 shall be loosed in heaven807#agbi7 ,do we1 then1 frustrate the declaration of ,christ8 ,i reply1 that there was an important reason why the keys should be given2 as ,i have already stated1 and shall again more explicitly show1 when ,i come to treat of excommunication4 ,but what if ,i refute the whole of their pretensions with one argument1 that their priests are not vicars1 or successors of the apostles8 ,but this1 also1 will be discussed in another place4 ,now1 they set up1 as their principal defence1 an engine by which their whole structure may be completely demolished4 ,for ,christ never conferred on his apostles the power of binding and loosing1 till after he had given them the ,holy ,ghost4 ,i deny1 therefore1 that the power of the keys belongs to any1 who have not previously received the ,holy ,ghost4 ,i deny that any one can use the keys1 unless the ,spirit guide and instruct him1 and direct him how he ought to act4 ,they impertinently pretend1 that they have the ,holy ,ghost2 but in reality they deny it2 unless perhaps they imagine1 as they certainly do1 that the ,holy ,ghost is a useless and worthless thing2 but they will not be believed4 ,by this weapon they are completely vanquished4 ,of whatever door they pretend to have the key1 they should always be asked1 whether they have the ,holy ,ghost1 who is the arbiter and governor of the keys4 ,if they reply in the affirmative1 they must be questioned again1 whether it be possible for the ,holy ,ghost to err4 ,this they will not dare expressly to avow1 though they obliquely insinuate it in their doctrine4 ,we may justly infer1 therefore1 that no priests have the power of the keys1 who1 without discrimination1 frequently loose what the ,lord had designed to be bound1 and bind what he had commanded to be loosed4 ,,xxi4 ,when they find themselves convinced1 by evident experience1 that they promiscuously loose and bind the worthy and the unworthy1 they arrogate to themselves the power without knowledge4 ,and though they dare not deny that knowledge is requisite to a good use of it1 yet they tell us1 that the power itself is committed to improper dispensers of it4 ,but this is the power--8,whatsoever thou bindest or loosest on earth1 shall be bound or loosed in heaven40 ,either the promise of ,christ must be false1 or the binding and loosing is rightly performed by those who are endued with this power4 ,nor is there any room for them to quibble1 that the declaration of ,christ is limited according to the merits of the person that is bound or loosed4 ,we also acknowledge1 that none can be bound or loosed1 but such as are worthy to be bound or loosed4 ,but the preachers of the gospel1 and the ,church1 have the word as the standard of this worthiness4 ,in this word1 the ministers of the gospel may promise to all remission of sins in ,christ through faith2 they may denounce damnation against all and upon all who receive not ,christ4 ,in this word1 the ,church pronounces1 that fornicators1 adulterers1 thieves1 murderers1 misers1 and extortioners1 have no part in the kingdom of ,god2 and binds such with the firmest bonds4 ,in the same word1 the ,church looses and comforts those who repent47#agcj7 ,but what kind of power will it be1 not to know what ought to be bound or loosed8 and not to be able to bind or loose without this knowledge8 ,why1 then1 do they say1 that they absolve by the authority committed to them1 when their absolution is uncertain8 ,why should we concern ourselves about this imaginary power1 if it be quite useless8 ,but ,i have already ascertained1 either that it has no existence1 or that it is too uncertain to be considered of any value4 ,for1 as they confess that there are many of the priests who make no right use of the keys1 and that the power has no efficacy without a legitimate use of it1 who will assure me1 that he by whom ,i am loosed is a good dispenser of the keys8 ,but if he be a bad one1 what else does he possess but this frivolous dispensation of them3 8,what ought to be bound or loosed in you1 ,i know not1 since ,i am destitute of the proper use of the keys2 but if you deserve it1 ,i absolve you80 ,but as much as this might be done1 ,i will not say by a layman1 7since they could not hear that with any patience17 but by a ,turk or a devil4 ,for it is equivalent to saying1 8,i have not the word of ,god1 which is the certain rule of loosing2 but ,i am invested with authority to absolve you1 on condition that your merits deserve it40 ,we see1 then1 what they intended1 when they defined the keys to be an authority of discerning1 and a power of executing1 attended with knowledge as a counsellor1 to promote the good use4 ,the truth is1 that they wished to reign according to their own licentious inclinations1 independently of ,god and his word4 ,,xxii4 ,if it be objected1 that the legitimate ministers of ,christ will be equally perplexed in their office1 since the absolution1 which depends on faith1 will ever be doubtful1 and that therefore sinners will have but a slight consolation1 or none at all1 since the minister himself1 who is not a competent judge of their faith1 is not certain of their absolution1--we are prepared with an answer4 ,they say1 that no sins are remitted by the priest1 but those which fall under his cognizance2 thus1 according to them1 remission depends on the judgment of the priest2 and unless he sagaciously discerns who are worthy of pardon1 the whole transaction is frivolous and useless4 ,in short1 the power of which they speak is a jurisdiction annexed to examination1 to which pardon and absolution are restricted4 ,in this statement1 we find no firm footing1 but rather a bottomless abyss2 for where the confession is deficient1 the hope of pardon is also imperfect2 in the next place1 the priest himself must necessarily remain in suspense1 while he is ignorant whether the sinner faithfully enumerates all his crimes2 lastly1 such is the ignorance and inexperience of priests1 that the majority of them are no more qualified for the exercise of this office1 than a shoemaker for cultivating the ground2 and almost all the rest ought justly to be suspicious of themselves4 ,hence1 then1 the perplexity and doubtfulness of the ,papal absolution1 because they maintain it to be founded on the person of the priest2 and not only so1 but on his knowledge1 so that he can only judge of what he hears1 examines1 and ascertains4 ,now1 should any one inquire of these good doctors1 whether a sinner be reconciled to ,god on the remission of part of his sins1 ,i know not what answer they can give1 without being constrained to acknowledge the inefficacy of whatever the priest may pronounce concerning the remission of sins which he has heard enumerated1 as long as the guilt of others still remains4 ,what a pernicious anxiety must oppress the conscience of the person that confesses1 appears from this consideration1 that while he relies on the discretion of the priest1 7as they express themselves17 he decides nothing by the word of ,god4 ,the doctrine maintained by us1 is perfectly free from all these absurdities4 ,for absolution is conditional1 in such a way1 that the sinner may be confident that ,god is propitious to him1 provided he sincerely seeks an atonement in the sacrifice of ,christ1 and relies upon the grace offered to him4 ,thus it is impossible for him to err1 who1 according to his duty as a preacher1 promulgates what he has been taught by the ,divine word2 and the sinner may receive a certain and clear absolution1 simply on condition of embracing the grace of ,christ1 according to that general rule of our ,lord himself1 which has been impiously despised among the ,papists--8,according to your faith be it unto you407#agca7 ,,xxiii4 ,their absurd confusion of the clear representations of the ,scripture concerning the power of the keys1 ,i have promised to expose in another place2 and a more suitable opportunity will present itself1 in discussing the government of the ,church4 ,but let the reader remember1 that they preposterously pervert to auricular and secret confession1 passages which are spoken by ,christ1 partly of the preaching of the gospel1 and partly of excommunication4 ,wherefore1 when they object that the power of loosing was committed to the apostles1 which is now exercised by the priests in remitting the sins confessed to them1 it is evidently an assumption of a false and frivolous principle2 for the absolution consequent on faith1 is nothing but a declaration of pardon taken from the gracious promise of the gospel2 but the other absolution1 which depends on ecclesiastical discipline1 relates not to secret sins1 but is rather for the sake of example1 that the public offence of the ,church may be removed4 ,they rake together testimonies from every quarter1 to prove1 that it is not sufficient to make a confession of sins to ,god1 or to laymen1 unless they are likewise submitted to the cognizance of a priest2 but they ought to be ashamed of such a disgusting employment4 ,for1 if the ancient fathers sometimes persuade sinners to disburden themselves to their own pastor1 it cannot be understood of a particular enumeration of sins1 which was not then practised4 ,moreover1 ,lombard and others of the same class have been so unfair1 that they appear to have designedly consulted spurious books1 in order to use them as a pretext to deceive the unwary4 ,they do1 indeed1 properly acknowledge1 that since loosing always accompanies repentance1 there really remains no bond where any one has experienced repentance1 although he may not yet have made a confession2 and1 therefore1 that then the priest does not so much remit sins1 as pronounce and declare them to be remitted4 ,though in the word declare they insinuate a gross error1 substituting a ceremony in the place of instruction2 but by adding1 that he who had already obtained pardon before ,god1 is absolved in the view of the ,church1 they unseasonably apply to the particular use of every individual1 what we have already asserted to have been appointed as a part of the common discipline of the ,church1 when the offence of some great and notorious crime requires to be removed4 ,but they presently corrupt and destroy all the moderation they had observed1 by adding another mode of remission1 that is1 with an injunction of punishment and satisfaction2 by which they arrogantly ascribe to their priests the power of dividing into two parts what ,god has every where promised as complete4 ,for1 as he simply requires repentance and faith1 this partition or exception is an evident sacrilege4 ,for it is just as if the priest1 sustaining the character of a tribune1 should interpose his veto1 and not suffer ,god of his mere goodness to receive any one into favour1 unless he had lain prostrate before the tribunitial seat1 and there been punished4 ,,xxiv4 ,the whole argument comes to this--that if they will represent ,god as the author of this fictitious confession1 it is a full proof of their error2 for ,i have pointed out their fallacies in the few passages which they quote4 ,but since it is evident that this is a law of human imposition1 ,i assert that it is also tyrannical and injurious to ,god1 who binds the consciences of men by his word1 and whose will it is that they should be free from the authority of men4 ,now1 when they prescribe as a necessary prerequisite to pardon that which ,god has chosen should be free1 ,i maintain that it is an intolerable sacrilege2 for nothing is more peculiarly the prerogative of ,god than the remission of sins1 in which our salvation consists4 ,i have moreover proved1 that this tyranny was not introduced till the world was oppressed with the rudest barbarism4 ,i have likewise shown that it is a pestilent law1 because1 if wretched souls are affected with the fear of ,god1 it precipitates them into despair2 or if they are in a state of careless security1 it soothes them with vain flatteries1 and renders them still more insensible4 ,lastly1 ,i have stated1 that all the mitigations which they add1 have no other tendency than to perplex1 obscure1 and corrupt the pure doctrine1 and to conceal their impieties under false and illusive colours4 ,,xxv4 ,the third place in repentance they assign to satisfaction2 all their jargon concerning which may be overturned in one word4 ,they say1 that it is not sufficient for a penitent to abstain from his former sins1 and to change his morals for the better1 unless he make satisfaction to ,god for the crimes which he has committed2 and that there are many helps by which we may redeem sins1 such as tears1 fastings1 oblations1 and works of charity2 that by these the ,lord is to be propitiated1 by these our debts are to be paid to the ,divine justice1 by these we must compensate for the guilt of our sins1 by these we must merit pardon2 for that though1 in the plenitude of his mercy1 he has remitted our sins1 yet1 in the discipline of justice1 he retains the punishment1 and that this is the punishment which must be redeemed by satisfactions4 ,all that they say1 however1 comes to this conclusion--that we obtain the pardon of our transgressions from the mercy of ,god1 but that it is by the intervention of the merit of works1 by which the evil of our sins must be compensated1 that the ,divine justice may receive the satisfaction which is due to it4 ,to such falsehoods ,i oppose the gratuitous remission of sins1 than which there is nothing more clearly revealed in the ,scripture4 ,in the first place1 what is remission1 but a gift of mere liberality8 ,for the creditor is not said to forgive1 who testifies by a receipt that the debt has been paid1 but he who1 without any payment1 merely through his beneficence1 voluntarily cancels the obligation4 ,in the next place1 why is this said to be free1 but to preclude every idea of satisfaction8 ,with what confidence1 then1 can they still set up their satisfactions1 which are overthrown by such a mighty thunderbolt8 ,but when the ,lord proclaims by ,isaiah1 8,i1 even ,i1 am he that blotteth out thy transgressions for mine own sake1 and will not remember thy sins107#agcb7 does he not evidently declare1 that he derives the cause and foundation of forgiveness merely from his own goodness8 ,besides1 while the whole ,scripture bears testimony to ,christ1 that 8remission of sins0 is to be 8received through his name107#agcc7 does it not exclude all other names8 ,how1 then1 do they teach1 that it is received through the name of satisfactions8 ,nor can they deny that they ascribe this to satisfactions1 although they call their intervention subsidiary4 ,for when the ,scripture states it to be 8through the name of ,christ10 it signifies1 that we bring nothing1 that we plead nothing1 of our own1 but rely solely on the mediation of ,christ2 as ,paul1 after affirming1 8that ,god was in ,christ reconciling the world unto himself1 not imputing their trespasses unto them10 immediately adds the method and nature of it1 8for he hath made him1 who knew no sin1 to be sin for us407#agcd7 ,,xxvi4 ,but such is their perverseness1 they reply that both remission of sins and reconciliation are obtained at once1 when in baptism we are received into the favour of ,god1 through ,christ2 that if we fall after baptism1 we are to be raised up again by satisfactions2 and that the blood of ,christ avails us nothing1 any further than it is dispensed by the keys of the ,church4 ,i am not speaking of a doubtful point1 for they have betrayed their impurity in the most explicit terms2 and this is the case not only of two or three1 but of all the schoolmen4 ,for their master1 ,lombard1 after having confessed that1 according to the doctrine of ,peter1 ,christ suffered the punishment of sins on the cross17#agce7 immediately corrects that sentiment by the addition of the following exception3 that all the temporal punishments of sins are remitted in baptism2 but that after baptism they are diminished by means of repentance1 so that our repentance coperates with the cross of ,christ4 ,but ,john speaks a very different language3 8,if any man sin1 we have an ,advocate with the ,father1 ,jesus ,christ the righteous2 and he is the propitiation for our sins3 ,i write unto you1 little children1 because your sins are forgiven you for his name's sake407#agcf7 ,he certainly addresses believers1 and when he exhibits ,christ to them as the propitiation for sins1 proves that there is no other satisfaction by which our offended ,god may be propitiated or appeased4 ,he says not1 ,god was once reconciled to you by ,christ1 now seek some other means2 but represents him as a perpetual advocate1 who by his intercession restores us to the ,father's favour for ever1 and as a perpetual propitiation by which our sins are expiated4 ,for this is perpetually true1 that was declared by the other ,john1 8,behold the ,lamb of ,god1 which taketh away the sins of the world407#agcg7 ,he takes them away himself1 ,i say1 and no other2 that is1 since he alone is the ,lamb of ,god1 he alone is the oblation1 the expiation1 the satisfaction for sins4 ,for the right and power to forgive being the peculiar prerogative of the ,father1 as distinguished from the ,son1 as we have already seen1 ,christ is here represented in another capacity1 since by transferring to himself the punishment we deserved1 he has obliterated our guilt before the throne of ,god4 ,whence it follows1 that we shall not be partakers of the atonement of ,christ in any other way1 unless he remain in the exclusive possession of that honour1 which they unjustly assume to themselves who endeavour to appease ,god by satisfactions of their own4 ,,xxvii4 ,and here two things demand our consideration--that the honour1 which belongs to ,christ1 should be preserved to him entire and undiminished2 and that consciences assured of the pardon of their sins1 should have peace with ,god4 ,isaiah says1 8,the ,lord hath laid on him the iniquity of us all10 and 8,with his stripes we are healed407#agch7 ,peter1 repeating the same truth in different words1 says1 that ,christ 8bare our sins in his own body on the tree407#agci7 ,paul informs us1 that 8sin was condemned in the flesh107#agdj7 when 8,christ was made sin for us207#agda7 that is1 that the power and curse of sin were destroyed in his flesh1 when he was given as a victim1 to sustain the whole load of our sins1 with their curse and execrations1 with the dreadful judgment of ,god1 and the condemnation of death4 ,we cannot here listen to those foolish fictions2 that after the initial purgation or baptism1 none of us can have any further experience of the efficacy of the sufferings of ,christ1 than in proportion to a satisfactory repentance4 ,but whenever we have fallen1 the ,scripture recalls us to the satisfaction of ,christ alone4 ,now1 review their pestilent follies2 8that the grace of ,god operates alone in the first remission of sins2 but that if we afterwards fall1 our works coperate with it in the impetration of a second pardon40 ,if these things be admitted1 does ,christ remain exclusively possessed of what we have before attributed to him8 ,how immensely wide is the difference between these positions--that our iniquities are laid on ,christ to be expiated by him1 and that they are expiated by our own works6 that ,christ is the propitiation for our sins1 and that ,god must be propitiated by works6 ,but with respect to pacifying the conscience1 what peace will it afford any one1 to hear that sins are redeemed by satisfactions8 ,when will he be assured of the accomplishment of satisfaction8 ,therefore he will always doubt whether ,god be propitious to him1 he will always be in a state of fluctuation and terror4 ,for those who content themselves with trivial satisfactions1 have too contemptuous sentiments of the judgment of ,god1 and reflect very little on the vast evil of sin1 as we shall elsewhere observe4 ,but though we should allow them to expiate some sins by a proper satisfaction1 yet what will they do when they are overwhelmed with so many sins1 that to make adequate satisfactions for them1 even a hundred lives entirely devoted to it could not possibly be sufficient8 ,besides1 all the passages in which remission of sins is declared1 are not addressed to catechumens1 or persons not yet baptized1 but to the regenerated sons of ,god1 and those who have been long nurtured in the bosom of the ,church4 ,that embassy which ,paul so splendidly extols1 8,we pray you in ,christ's stead1 be ye reconciled to ,god107#agdb7 is directed not to strangers1 but to those who had already been regenerated4 ,but1 dismissing all satisfactions1 he sends them to the cross of ,christ4 ,thus1 when he writes to the ,colossians1 that 8,christ had made peace by the blood of his cross1 and reconciled all things both in earth and in heaven107#agdc7 he restricts not this to the moment of our reception into the ,church1 but extends it through our whole course2 as is evident from the context1 where he says that believers 8have redemption through his blood1 even the forgiveness of sins40 ,but it is unnecessary to accumulate more passages1 which are frequently occurring4 ,,xxviii4 ,here they take refuge in a foolish distinction1 that some sins are venial1 and some mortal2 that a great satisfaction is due for mortal sins2 but that those which are venial are purged away by easier remedies1 by the ,lord's prayer1 the aspersion of holy water1 and the absolution of the mass4 ,thus they sport and trifle with ,god4 ,but though they are incessantly talking of venial and mortal sins1 yet they have never been able to discriminate one from the other1 except by making impiety and impurity of heart a venial sin4 ,but we maintain1 according to the doctrine of the ,scripture1 the only standard of righteousness and sin1 that 8the wages of sin is death10 and 8the soul that sinneth1 it shall die207#agdd7 but that the sins of believers are venial1 not because they are not deserving of death1 but because1 through the mercy of ,god1 8there is no condemnation to them which are in ,christ ,jesus207#agde7 because they are not imputed to them1 but obliterated by a pardon4 ,i know their unjust calumnies against this doctrine of ours2 they assert it to be the ,stoical paradox concerning the equality of sins2 but they will easily be refuted out of their own lips4 ,for ,i ask1 whether among those very sins which they confess to be mortal1 they do not acknowledge one to be greater or less than another8 ,it does not1 therefore1 immediately follow1 that sins are equal because they are alike mortal4 ,since the ,scripture declares that the wages of sin is death1 that obedience to the law is the way of life1 and the transgression of it death1 they cannot evade this decision4 ,what end1 then1 will they find to satisfactions in so great an accumulation of sins8 ,if it be the business of one day to satisfy for one sin1 while they are employed in that1 they involve themselves in more2 for the most righteous man cannot pass a single day without falling several times4 ,while they shall be preparing themselves to make satisfaction for these1 they will accumulate a numerous1 or rather an innumerable multitude4 ,now1 all confidence in satisfaction is cut off3 on what do they depend8 ,how do they still presume to think of making satisfaction8 ,,xxix4 ,they endeavour to extricate themselves from this difficulty1 but without success4 ,they invent a distinction between the guilt and the punishment2 and acknowledge that the guilt is forgiven by the ,divine mercy1 but maintain1 that after the remission of the guilt1 there still remains the punishment1 which the ,divine justice requires to be suffered2 and1 therefore1 that satisfactions properly relate to the remission of the punishment4 ,what desultory levity is this6 ,now1 they confess that remission of guilt is proposed as gratuitous1 which they are continually teaching men to merit by prayers and tears1 and other preparations of various kinds4 ,but every thing delivered in the ,scripture concerning remission of sins is diametrically opposite to this distinction4 ,and though ,i think ,i have fully established this point already1 ,i will subjoin some additional testimonies1 by which our opponents will be so much embarrassed1 as1 notwithstanding all their serpentine lubricity1 to be totally unable ever to extricate themselves4 8,this is the new covenant10 which ,god has made with us in ,christ1 8that he will not remember our iniquities407#agdf7 ,the import of these expressions we learn from another prophet1 by whom the ,lord says1 8,when the righteous turneth away from his righteousness1 all his righteousness that he hath done shall not be mentioned4 ,when the wicked man turneth away from his wickedness1 he shall surely live1 he shall not die407#agdg7 8,not to mention righteousness10 signifies1 not to notice it so as to reward it2 and 8not to remember sins10 is1 not to inflict punishment for them4 ,this is expressed in other passages by the following phrases3 to 8cast behind the back10 to 8blot out as a cloud10 to 8cast into the depths of the sea10 8not to impute10 to 8cover407#agdh7 ,these forms of expression would clearly convey to us the sense of the ,holy ,spirit1 if we attended to them with docility4 ,if ,god punishes sins1 he certainly imputes them2 if he avenges them1 he remembers them2 if he cites them to judgment1 he does not cover them2 if he examines them1 he has not cast them behind his back2 if he inspects them1 he has not blotted them out as a cloud2 if he scrutinizes them1 he has not cast them into the depths of the sea4 ,and in this manner the subject is clearly explained by ,augustine4 8,if ,god has covered sins1 he would not look at them2 if he would not look at them1 he would not take cognizance of them2 if he would not take cognizance of them1 he would not punish them2 he would not know them1 he would rather forgive them4 ,why1 then1 has he said that sins are covered8 ,that they might not be seen4 ,for what is meant by ,god's seeing sin1 but his punishing it80 ,let us also hear from another passage of the prophet1 on what conditions ,god remits sins4 8,though your sins be as scarlet1 7says he17 they shall be as white as snow2 though they be red like crimson1 they shall be as wool407#agdi7 ,and in ,jeremiah we find this declaration3 8,in that time the iniquities of ,israel shall be sought for1 and there shall be none2 and the sins of ,judah1 and they shall not be found2 for ,i will pardon them whom ,i reserve407#agej7 ,would you briefly know what is the meaning of these words8 ,consider1 on the contrary1 the import of the following expressions3 8the ,lord seweth up iniquity in a bag20 8iniquity is bound up20 8sin is hid20 to 8write sins with a pen of iron1 and engrave them with the point of a diamond407#agea7 ,if they signify that ,god will execute vengeance1 as they undoubtedly do1 neither can it be doubted but that1 by the contrary declaration1 the ,lord proclaims his remission of all vindictive punishment4 ,here ,i must conjure my readers not to listen to my expositions1 but only to pay some deference to the word of ,god4 ,,xxx4 ,what would ,christ have done for us1 if punishment for sins were still inflicted on us8 ,for when we say1 that he 8bare all our sins in his own body on the tree107#ageb7 we intend only1 that he sustained the vindictive punishment which was due to our sins4 ,this sentiment is more significantly expressed by ,isaiah1 when he says that the 8chastisement 7or correction7 of our peace was upon him407#agec7 ,now1 what is the correction of our peace1 but the punishment due to sins1 and which we must have suffered before we could be reconciled to ,god1 if he had not become our substitute8 ,thus we see clearly1 that ,christ bore the punishment of sins1 that he might deliver his people from it4 ,and whenever ,paul mentions the redemption accomplished by him1 he generally calls it 17#aged7 which signifies not simply redemption1 as it is commonly understood1 but the price and satisfaction of redemption4 ,thus he says that ,christ 8gave himself a ransom0 77 for us47#agee7 8,what propitiation is there with the ,lord 7says ,augustine7 but sacrifice8 ,and what sacrifice is there1 but that which has been offered for us in the death of ,christ80 ,but the institutions of the law of ,moses1 respecting expiations for sins1 furnish us with a most powerful argument4 ,for there the ,lord prescribes not this or the other method of satisfying1 but requires the whole compensation in sacrifices2 though he specifies all the rites of expiation with the most particular care1 and in the most exact order4 ,how is it that he commands the expiation of sins without any works at all1 requiring no other atonement than by sacrifices1 but because he intends in this way to declare1 that there is only one kind of satisfaction by which his justice is appeased8 ,for the sacrifices then immolated by the ,israelites were not considered as the works of men1 but were estimated according to their antitype1 that is1 the one sacrifice of ,christ alone4 ,the nature of the compensation which the ,lord receives from us is concisely and beautifully expressed by ,hosea3 8,take away 7saith he7 all iniquity1 ,o ,lord20 here is remission of sins2 8so will we render the calves of our lips207#agef7 here is satisfaction1 which is no other than thanksgiving4 ,i am aware of another still more subtle evasion to which they resort1 by distinguishing between eternal punishments and those which are temporal4 ,but when they assert that temporal punishment is any suffering inflicted by ,god on the body or the soul1 eternal death only excepted1 this limitation affords them but little assistance4 ,for the passages which we have cited above1 expressly signify1 that ,god receives us into favour on this condition1 that in forgiving our guilt1 he remits all the punishment that we had deserved4 ,and whenever ,david or the other prophets implore the pardon of their sins1 they at the same time deprecate the punishment2 and to this they are impelled by an apprehension of the ,divine judgment4 ,again3 when they promise mercy from the ,lord1 they almost always professedly speak of punishments1 and of the remission of them4 ,certainly when the ,lord announces by ,ezekiel1 that he will put an end to the ,babylonian captivity1 and that for his own sake1 not for the sake of the ,jews1 he sufficiently shows this deliverance to be gratuitous4 ,finally1 if ,christ delivers us from guilt1 the punishments consequent upon it must necessarily cease4 ,,xxxi4 ,but as our adversaries also1 on their part1 arm themselves with testimonies from the ,scripture1 let us examine what arguments they offer4 ,they reason in this way3 ,david1 after having been reproved by ,nathan the prophet for adultery and murder1 receives the pardon of his sin2 and yet is afterwards punished by the death of the son that was the fruit of his adultery47#ageg7 ,we are taught to compensate by satisfactions for such punishments as would be inflicted even after the remission of the guilt4 ,for ,daniel exhorted ,nebuchadnezzar to atone for his sins by acts of mercy47#ageh7 ,and ,solomon says1 8,by mercy and truth1 iniquity is purged407#agei7 ,and that 8charity shall cover a multitude of sins107#agfj7 is a sentiment confirmed by the united testimony of ,solomon and ,peter4 ,the ,lord also says in ,luke1 concerning the woman that had been a sinner1 8,her sins are forgiven2 for she loved much407#agfa7 ,how perversely and preposterously they always estimate the ,divine proceedings6 ,but if they had observed1 what should by no means have been overlooked1 that there are two kinds of ,divine judgment1 they would have seen1 in this correction of ,david1 a species of punishment very different from that which may be considered as vindictive4 ,but since it highly concerns us all to understand the design of those chastisements with which ,god corrects our sins1 and how greatly they differ from the examples of his indignation pursuing the impious and reprobate1 ,i conceive it will not be unseasonable to give a summary account of them4 ,for the sake of perspicuity1 let us call one vengeance1 or vindictive judgment1 and the other chastisement1 or disciplinary judgment4 ,in vindictive judgment1 ,god is to be contemplated as taking vengeance on his enemies1 so as to exert his wrath against them1 to confound1 dissipate1 and reduce them to nothing4 ,we consider it1 therefore1 strictly speaking1 to be the vengeance of ,god1 when the punishment he inflicts is attended with his indignation4 ,in disciplinary judgment1 he is not so severe as to be angry2 nor does he punish in order to destroy or precipitate into perdition4 ,wherefore1 it is not properly punishment or vengeance1 but correction and admonition4 ,the former is the part of a judge1 the latter of a father4 ,for a judge1 when he punishes an offender1 attends to the crime itself1 and inflicts punishment according to the nature and aggravations of it4 ,when a father corrects his child with severity1 he does it not to take vengeance or satisfaction1 but rather to teach him1 and render him more cautious for the future4 ,chrysostom somewhere uses a comparison a little different1 which1 nevertheless1 comes to the same point4 8,a son 7says he7 is beaten2 a servant also is beaten2 but the latter is punished as a slave1 because he has transgressed2 the former is chastised as free and a son1 that needs to be disciplined40 ,correction serves to the latter for a probation and reformation1 to the former for a scourge and a punishment4 ,,xxxii4 ,to obtain a clear view of the whole subject in a small compass1 it is necessary to state two distinctions respecting it4 ,the first is1 that wherever there is vindictive punishment1 there also is a manifestation of the curse and wrath of ,god1 which he always withholds from believers4 ,chastisement1 on the contrary1 is1 as the ,scripture teaches us1 both a blessing of ,god1 and a testimony of his love4 ,this difference is sufficiently marked in every part of the ,divine word4 ,for all the afflictions which the impious endure in the present life1 are represented to us as constituting a kind of antechamber of hell1 whence they already have a distant prospect of their eternal damnation2 and they are so far from being reformed1 or receiving any benefit from this1 that they are rather prepared by such preludes for that most tremendous vengeance which finally awaits them4 ,on the contrary1 the ,lord repeatedly chastises his servants1 yet does not deliver them over to death27#agfb7 wherefore they confess that the strokes of his rod were highly beneficial and instructive to them4 ,as we every where find that the saints bore these corrections with resignation of soul1 so they always earnestly deprecated punishments of the former kind4 ,jeremiah says1 8,o ,lord1 correct me1 but with judgment2 not in thine anger1 lest thou bring me to nothing4 ,pour out thy fury upon the heathen that know thee not1 and upon the families that call not upon thy name407#agfc7 ,and ,david3 8,o ,lord1 rebuke me not in thine anger1 neither chasten me in thy hot displeasure407#agfd7 ,nor is it any objection to this1 that the ,lord is frequently said to be angry with his saints1 when he chastises them for their sins4 ,as in ,isaiah3 8,o ,lord1 ,i will praise thee2 though thou wast angry with me1 thine anger is turned away1 and thou comfortedst me407#agfe7 ,habakkuk also3 8,in wrath remember mercy407#agff7 ,and ,micah3 8,i will bear the indignation of the ,lord1 because ,i have sinned against him407#agfg7 ,which reminds us1 not only that those who are justly punished1 receive no advantage from murmuring1 but that the faithful derive a mitigation of their sorrow from a consideration of the intention of ,god4 ,for on the same account he is said to profane his own inheritance1 which1 however1 we know1 he never will profane47#agfh7 ,that relates not to the design or disposition of ,god in punishing1 but to the vehement sense of sorrow experienced by those who suffer any of his severity4 ,he not only distresses his believing people with no small degree of rigour1 but sometimes wounds them in such a manner1 that they seem to themselves to be on the brink of infernal destruction4 ,thus he declares1 that they have deserved his wrath2 and this in order that they may be displeased with themselves in their distresses1 may be influenced by a greater concern to appease ,god1 and may hasten with solicitude to implore his pardon2 but in this very procedure he exhibits a brighter testimony of his clemency than of his wrath4 ,the covenant still remains which was made with us in our true ,solomon1 and the validity of which he1 who cannot deceive1 has declared shall never be diminished3 8,if his children forsake my law1 and walk not in my commandments2 if they break my statutes1 and keep not my commandments2 then will ,i visit their transgressions with the rod1 and their iniquities with stripes4 ,nevertheless1 my lovingkindness will ,i not utterly take from him407#agfi7 ,to assure us of this lovingkindness1 he says1 that the rod with which he will chastise the posterity of ,solomon1 and the stripes he will inflict on them1 will be 8the rod of men1 and the stripes of the children of men407#aggj7 ,while by these phrases he signifies moderation and lenity1 he also implies that those who feel his hand exerted against them cannot but be confounded with an extreme and deadly horror4 ,how much he observes this lenity in chastising his ,israel1 he shows by the prophet3 8,i have refined thee1 7says he17 but not with silver27#agga7 for thou wouldst have been wholly consumed40 ,though he teaches him that chastisements serve to purify him1 yet he adds that he so far moderates them1 that they may not exceed what he is able to bear4 ,and this is highly necessary2 for the more a man reveres ,god and devotes himself to the cultivation of piety1 he is so much the more tender to bear his wrath4 ,for though the reprobate groan under his scourges1 yet because they consider not the cause1 but rather turn their backs both on their sins and on the ,divine judgments1 from this carelessness they contract an insensibility2 or because they murmur and resist1 and rebel against their judge1 that furious impetuosity stupefies them with madness and rage4 ,but believers1 admonished by the ,divine corrections1 immediately descend to the consideration of their sins1 and1 stricken with fear and dread1 resort to a suppliant deprecation of punishment4 ,if ,god did not mitigate these sorrows1 with which wretched souls torment themselves1 they would be continually fainting1 even under slight tokens of his wrath4 ,,xxxiii4 ,the second distinction is1 that when the reprobate are lashed by the scourges of ,god in this world1 they already begin to suffer his vindictive punishments2 and though they will not escape with impunity for having disregarded such indications of the ,divine wrath1 yet they are not punished in order to their repentance1 but only that1 from their great misery1 they may prove ,god to be a judge who will inflict vengeance according to their crimes4 ,on the contrary1 the children of ,god are chastised1 not to make satisfaction to him for their sins1 but that they may thereby be benefited and brought to repentance4 ,wherefore we see1 that such chastisements relate to the future rather than the past4 ,to express this1 ,i would prefer ,chrysostom's language to my own4 8,for this reason 7says he7 ,god punishes us1 not to take vengeance for our sins1 but to correct us for the future40 ,thus also ,augustine3 8,that which you suffer1 and which causes you to mourn1 is a medicine to you1 not a punishment2 a chastisement1 and not damnation4 ,reject not the scourge1 if you desire not to be rejected from the inheritance4 ,all this misery of mankind1 under which the world groans1 know1 brethren1 that it is a medicinal sorrow1 not a penal sentence40 ,these passages ,i have therefore thought proper to quote1 that no one might consider the phraseology which ,i have adopted to be novel or unusual4 ,and to the same purpose are the indignant complaints in which the ,lord frequently expostulates on account of the ingratitude of the people1 and their obstinate contempt of all their punishments4 ,in ,isaiah3 8,why should ye be stricken any more8 ,from the sole of the foot even unto the head there is no soundness407#aggb7 ,but as the prophets abound in such passages1 it will be sufficient briefly to have suggested1 that ,god punishes his ,church with no other design than to subdue it to repentance4 ,therefore1 when he rejected ,saul from the kingdom1 he punished him in a vindictive manner27#aggc7 when he deprived ,david of his infant son1 he corrected him in order to his reformation47#aggd7 ,in this sense we must understand the observation of ,paul3 8,when we are judged1 we are chastened of the ,lord1 that we should not be condemned with the world407#agge7 ,that is1 when we1 the children of ,god1 are afflicted by the hand of our heavenly ,father1 this is not a punishment to confound us1 but only a chastisement to instruct us4 ,in which ,augustine evidently coincides with us2 for he teaches that the punishments with which men are equally chastised by ,god1 are to be considered in different points of view2 because to the saints1 after the remission of their sins1 they are conflicts and exercises1 but to the reprobate1 whose sins are not forgiven1 they are the penalties due to their iniquity4 ,he also mentions the punishments inflicted on ,david and other pious persons1 and says1 that those chastisements tended to promote their humility1 and thereby to exercise and prove their piety4 ,and the declaration of ,isaiah1 that ,jerusalem's 8iniquity is pardoned1 for she hath received of the ,lord's hand double for all her sins107#aggf7 proves not the pardon of transgressions to depend on the suffering of the punishment1 but is just as though he had said1 8,punishments enough have now been inflicted on you2 and as the severity and multitude of them have harassed you with a long continuance of grief and sorrow1 it is time for you to receive the message of complete mercy1 that your hearts may be expanded with joy1 and experience me to be your ,father40 ,for ,god there assumes the character of a ,father1 who repents even of his righteous severity1 when he has been constrained to chastise his son with any degree of rigour4 ,,xxxiv4 ,it is necessary that the faithful should be provided with these reflections in the anguish of afflictions4 8,the time is come that judgment must begin at the house of ,god1 upon which his name is called407#aggg7 ,what would the children of ,god do1 if they believed the severity which they feel to be the vengeance of ,god upon them8 ,for he who1 under the strokes of the ,divine hand1 considers ,god as an avenging ,judge1 cannot but conceive of ,him as incensed against him1 and hostile to him1 and will therefore detest his scourge itself as a curse and condemnation2 in a word1 he who thinks that ,god is still determined to punish him1 can never be persuaded to believe himself an object of the ,divine love4 ,the only one who receives any benefit from the ,divine chastisements1 is he who considers ,god as angry with his crimes1 but propitious and benevolent towards his person4 ,for otherwise the case must necessarily be similar to what the ,psalmist complains of having experienced3 8,thy fierce wrath goeth over me2 thy terrors have cut me off407#aggh7 ,and what ,moses also speaks of3 8,for we are consumed by thine anger1 and by thy wrath are we troubled4 ,thou hast set our iniquities before thee1 our secret sins in the light of thy countenance4 ,for all our days are passed away in thy wrath3 we spend our years as a tale that is told407#aggi7 ,on the contrary1 ,david1 speaking of his paternal chastisements1 in order to show that believers are rather assisted than oppressed by them1 sings3 8,blessed is the man whom thou chastenest1 ,o ,lord1 and teachest him out of thy law2 that thou mayest give him rest from the days of adversity1 until the pit be digged for the wicked407#aghj7 ,it is certainly a severe temptation1 when the ,lord spares unbelievers1 and conceals their crimes1 while he appears more rigorous towards his own children4 ,for their consolation1 therefore1 he adds the admonition of the law1 whence they may learn1 that it is for the promotion of their salvation when they are recalled into the way1 but that the impious are precipitated into their errors1 which end in the pit4 ,nor is it of any importance whether the punishment be eternal or temporal4 ,for wars1 famines1 plagues1 and diseases are curses from ,god1 as well as the judgment of eternal death itself1 when they are inflicted as the instruments of the ,lord's wrath and vengeance against the reprobate4 ,,xxxv4 ,every one1 ,i presume1 now perceives the design of the ,lord's correction of ,david1 that it was to be a proof of ,god's extreme displeasure against murder and adultery1 with which he declared himself to be so greatly offended in his beloved and faithful servant1 and to teach ,david never again to be guilty of such crimes2 but not as a punishment1 by which he was to render ,god a satisfaction for his offence4 ,and we ought to form the same judgment concerning the other correction1 in which the ,lord afflicted the people with a violent pestilence1 on account of the disobedience of ,david in numbering them4 ,for he freely forgave ,david the guilt of his sin2 but because it was necessary1 as a public example to all ages1 and also to the humiliation of ,david1 that such an offence should not remain unpunished1 he chastised him with extreme severity4 ,this end we should keep in view also in the universal curse of mankind4 ,for since we all1 even after having obtained pardon1 still suffer the miseries which were inflicted on our first parent as the punishment of sin1 we consider such afflictions as admonitions how grievously ,god is displeased with the transgression of his law2 that being thus dejected and humbled with a consciousness of our miserable condition1 we may aspire with greater ardour after true blessedness4 ,now1 he is very unwise1 who imagines that the calamities of the present life are inflicted upon us as satisfactions for the guilt of sin4 ,this appears to me to have been the meaning of ,chrysostom1 when he said1 8,if ,god therefore inflicts punishments on us1 that while we are persisting in sins he may call us to repentance1--after a discovery of repentance1 the punishment will be unnecessary40 ,wherefore he treats one person with greater severity1 and another with more tender indulgence1 as he knows to be suitable to every man's particular disposition4 ,therefore1 when he means to suggest that he is not excessively severe in the infliction of punishment1 he reproaches an obdurate and obstinate people1 that though they have been corrected1 they have not forsaken their sins47#agha7 ,in this sense he complains1 that 8,ephraim is a cake not turned107#aghb7 that is1 scorched on one side1 unbaked on the other2 because his corrections did not penetrate the hearts of the people1 so as to expel their vices and render them proper objects of pardon4 ,by expressing himself in this manner1 he certainly gives us to understand1 that as soon as they shall have repented1 he will be immediately appeased1 and that the rigour which he exercises in chastising offences is extorted from him by our obstinacy1 but would be prevented by a voluntary reformation4 ,yet since our obduracy and ignorance are such as universally to need castigation1 our most wise ,father is pleased to exercise all his children1 without exception1 with the strokes of his rod1 as long as they live4 ,it is astonishing why they fix their eyes thus on the example of ,david alone1 and are unaffected by so many instances in which they might behold a gratuitous remission of sins4 ,the publican is said to have gone down from the temple justified27#aghc7 no punishment follows4 ,peter obtained the pardon of his sins4 8,we read10 says ,ambrose1 8of his tears1 but not of his satisfaction407#aghd7 ,and a paralytic hears the following address3 8,be of good cheer2 thy sins be forgiven thee207#aghe7 no punishment is inflicted4 ,all the absolutions which are mentioned in the ,scripture1 are described as gratuitous4 ,a general rule ought rather to be deduced from these numerous examples1 than from that single case which is attended with peculiar circumstances4 ,,xxxvi4 ,when ,daniel exhorted ,nebuchadnezzar to 8break off his sins by righteousness1 and his iniquities by showing mercy to the poor107#aghf7 he meant not to intimate that righteousness and mercy propitiate ,god and atone for sins2 for ,god forbid that there should ever be any other redemption than the blood of ,christ4 ,but he used the term break off with reference to men1 rather than to ,god2 as though he had said1 8,thou hast exercised1 ,o king1 an unrighteous and violent despotism2 thou hast oppressed the weak2 thou hast plundered the poor2 thou hast treated thy people with harshness and iniquity2 instead of unjust exactions1 instead of violence and oppression1 now substitute mercy and righteousness40 ,in a similar sense ,solomon says1 that 8love covereth all sins20 not with reference to ,god1 but among men4 ,for the whole verse is as follows3 8,hatred stirreth up strifes2 but love covereth all sins407#aghg7 ,in which verse1 he1 according to his usual custom1 contrasts the evils arising from hatred with the fruits of love2 signifying1 that they who hate each other1 reciprocally harass1 criminate1 reproach1 revile1 and convert every thing into a fault2 but that they who love one another1 mutually conceal1 connive at1 and reciprocally forgive1 many things among themselves2 not that they approve each other's faults1 but bear with them1 and heal them by admonition1 rather than aggravate them by invectives4 ,nor can we doubt that ,peter intended the same in his citation of this passage17#aghh7 unless we mean to accuse him of corrupting1 and craftily perverting the ,scriptures4 ,when ,solomon says1 that 8by mercy and truth iniquity is purged107#aghi7 he intends not a compensation in the ,divine view1 so that ,god1 being appeased with such a satisfaction1 remits the punishment which he would otherwise have inflicted2 but1 in the familiar manner of ,scripture1 he signifies1 that they shall find him propitious to them who have forsaken their former vices and iniquities1 and are converted to him in piety and truth2 as though he had said1 that the wrath of ,god subsides1 and his judgment ceases1 when we cease from our sins4 ,he describes not the cause of pardon1 but the mode of true conversion4 ,just as the prophets frequently declare that it is in vain for hypocrites to offer to ,god ostentatious ceremonies instead of repentance1 since he is only pleased with integrity and the duties of charity2 and as the author of the ,epistle to the ,hebrews1 when he recommends us 8to do good and to communicate10 informs us that 8with such sacrifices ,god is well pleased407#agij7 ,and when ,christ ridicules the ,pharisees for having attended only to the cleansing of dishes1 and neglected all purity of heart1 and commands them to give alms that all might be clean17#agia7 he is not exhorting them to make a satisfaction1 but only teaching them what kind of purity obtains the ,divine approbation4 ,but of this expression we have treated in another work47#agib7 ,,xxxvii4 ,with respect to the passage of ,luke17#agic7 no one1 who has read with a sound judgment the parable the ,lord there proposes1 will enter into any controversy with us concerning it4 ,the ,pharisee thought within himself1 that the ,lord did not know the woman1 whom he had so easily admitted to his presence4 ,for he imagined that ,christ would not have admitted her1 if he had known what kind of a sinner she was4 ,and thence he inferred that ,christ1 who was capable of being so deceived1 was not a prophet4 ,to show that she was not a sinner1 her sins having already been forgiven1 the ,lord proposed this parable3 8,there was a certain creditor1 which had two debtors2 the one owed five hundred pence1 and the other fifty4 ,he frankly forgave them both4 ,which of them will love him most80 ,the ,pharisee answered1 8,he to whom he forgave most40 ,the ,lord rejoins1 ,hence know that 8this woman's sins1 which are many1 are forgiven2 for she loved much40 ,in these words1 you see1 he makes her love1 not the cause of the remission of her sins1 but the proof of it4 ,for they are taken from a comparison of that debtor to whom five hundred pence had been forgiven1 of whom it is said1 not that his debt was forgiven1 because he had loved much1 but that he loved much because his debt had been forgiven4 ,and this similitude may be applied to the case of the woman in the following manner3 8,you suppose this woman to be a sinner2 but you ought to know that she is not such1 since her sins are forgiven her4 ,and her love ought to convince you of the remission of her sins1 by the grateful return she makes for this blessing40 ,it is an argumentum a posteriori1 by which any thing is proved from its consequences4 ,by what means she obtained remission of sins1 the ,lord plainly declares3 8,thy faith10 says he1 8hath saved thee40 ,by faith therefore we obtain remission1 by love we give thanks and declare the goodness of the ,lord4 ,,xxxviii4 ,to those things which frequently occur in the works of the fathers concerning satisfaction1 ,i pay little regard4 ,i see1 indeed1 that some of them1 or1 to speak plainly1 almost all whose writings are extant1 have either erred on this point1 or expressed themselves too harshly4 ,but ,i shall not admit that they were so ignorant and inexperienced1 as to write those things in the sense in which they are understood by the modern advocates for satisfaction4 ,chrysostom somewhere expresses himself thus3 8,where mercy is requested1 examination ceases2 where mercy is implored1 judgment is not severe2 where mercy is sought1 there is no room for punishment2 where there is mercy1 there is no inquiry2 where mercy is1 an answer is freely given40 ,these expressions1 however they may be distorted1 can never be reconciled with the dogmas of the schools4 ,in the treatise ,on ,ecclesiastical ,doctrines1 which is ascribed to ,augustine1 we read the following passage3 8,the satisfaction of repentance is to cut off the causes of sins1 and not to indulge an entrance to their suggestions40 ,whence it appears1 that even in those times the doctrine of satisfaction1 as a compensation for sins committed1 was universally rejected1 since he refers all satisfaction to a cautious abstinence from sins in future4 ,i will not quote what is further asserted by ,chrysostom1 that the ,lord requires of us nothing more than to confess our sins before him with tears2 for passages of this kind frequently occur in his writings1 and in those of other fathers4 ,augustine somewhere calls works of mercy 8remedies for obtaining remission of sins20 but lest any one should stumble at that expression1 he explains himself more fully in another place4 8,the flesh of ,christ10 says he1 8is the true and sole sacrifice for sins1 not only for those which are all obliterated in baptism1 but also for those which afterwards creep in through infirmity2 on account of which the whole ,church at present exclaims1 ,forgive us our debts27#agid7 and they are forgiven through that single sacrifice40 ,,xxxix4 ,but they most commonly used the word 8satisfaction0 to signify1 not a compensation rendered to ,god1 but a public testification1 by which those who had been punished with excommunication1 when they wished to be readmitted to communion1 gave the ,church an assurance of their repentance4 ,for there were enjoined on those penitents certain fastings1 and other observances1 by which they might prove themselves truly and cordially weary of their former life1 or rather obliterate the memory of their past actions2 and thus they were said to make satisfaction1 not to ,god1 but to the ,church4 ,this is also expressed by ,augustine in these very words1 in his ,enchiridion ad ,laurentium4 ,from that ancient custom have originated the confessions and satisfactions which are used in the present age2 a viperous brood which retain not even the shadow of that original form4 ,i know that the fathers sometimes express themselves rather harshly2 nor do ,i deny1 what ,i have just asserted1 that perhaps they have erred4 ,but their writings1 which were only besprinkled with a few spots1 after they have been handled by such foul hands1 became thoroughly soiled4 ,and if we must contend with the authority of fathers1 what fathers do they obtrude upon us8 ,most of those passages1 of which ,lombard1 their champion1 has compiled his heterogeneous collection1 are extracted from the insipid reveries of some monks1 which are circulated under the names of ,ambrose1 ,jerome1 ,augustine1 and ,chrysostom4 ,thus1 on the present argument1 he borrows almost every thing from a ,treatise on ,repentance1 which is a ridiculous selection from various authors1 good and bad2 it bears the name of ,augustine indeed1 but no man even of moderate learning can deign to admit it as really his4 ,for not entering into a more particular examination of their absurdities1 ,i request the pardon of the reader1 whom ,i wish to spare that trouble4 ,it would be both easy and plausible for me to expose to the greatest contempt1 what they have heretofore celebrated as mysteries2 but ,i forbear1 as my object is to write what may tend to edification4 ,chapter ,v4 ,indulgences ,and ,purgatory4 ,the ,supplements ,to ,their ,doctrine ,of ,satisfactions4 ,this doctrine of satisfaction has given rise to indulgences4 ,for by indulgences they pretend1 that the deficiency of our abilities to make satisfaction is supplied1 and even proceed to the extravagance of defining them to be the dispensation of the merits of ,christ and of the martyrs1 which the ,pope distributes in his bulls4 ,now1 though such persons are fitter subjects for a madhouse than for arguments1 so that it would be of little use to engage in refuting errors so frivolous1 which have been shaken by many attacks1 and begin of themselves to grow obsolete1 and totter towards a fall1 yet1 as a brief refutation will be useful to some minds hitherto uninformed on the subject1 ,i shall not altogether omit it4 ,and indeed the establishment and long continuance of indulgences1 with the unlimited influence retained by them amidst such outrageous and furious licentiousness1 may serve to convince us in what a deep night of errors men were immersed for several ages4 ,they saw1 that they were themselves objects of the public and undissembled ridicule of the ,pope and the dispensers of his bulls2 that lucrative bargains were made concerning the salvation of their souls2 that the price of salvation was fixed at a trifling sum of money1 and nothing presented gratuitously2 that under this pretext1 contributions were extorted from them1 which were vilely consumed on brothels1 pimps1 and revellings2 that the greatest advocates of indulgences were the greatest despisers of them2 that this monster was daily making longer strides in licentious power and luxury1 and that there was no end1 that more trash was continually produced1 and more money continually extorted4 ,yet they received indulgences with the greatest veneration1 adored them and purchased them2 and those who had more discernment than others1 yet considered them as pious frauds1 by which they might be deceived with some advantage4 ,at length1 since the world has permitted itself to recover a little the exercise of reason1 indulgences become more and more discredited1 till they altogether disappear4 ,,ii4 ,but since many1 who see the pollution1 imposture1 robbery1 and rapacity1 with which the dispensers of indulgences have hitherto amused themselves and cajoled us1 do not perceive the fountain of all this impiety1--it will be necessary to show1 not only the nature of indulgences as commonly used1 but what they are in themselves when abstracted from every adventitious blemish4 ,the merits of ,christ and of the holy apostles and martyrs1 they style 8the treasury of the ,church40 ,the principal custody of this repository they pretend to have been delivered1 as ,i have already hinted1 to the bishop of ,rome1 who has the dispensation of such great benefits1 so that he can both bestow them himself1 and delegate the power of bestowing them to others4 ,hence from the ,pope are received sometimes plenary indulgences1 sometimes indulgences for a certain number of years2 from ,cardinals1 for a hundred days2 from ,bishops1 for forty days4 ,but to describe them correctly1 they are a profanation of the blood of ,christ and a delusion of ,satan1 by which they seduce ,christians from the grace of ,god and the life which is in ,christ1 and turn them aside from the right way of salvation4 ,for how could the blood of ,christ be more basely profaned1 than when it is denied to be sufficient for the remission of sins1 for reconciliation and satisfaction1 unless its deficiency be supplied from some other quarter8 8,to him10 says ,peter1 8give all the prophets witness1 that through his name1 whosoever believeth on him shall receive remission of sins407#agie7 ,indulgences dispense remission of sins through ,peter1 and ,paul1 and the martyrs4 8,the blood of ,jesus ,christ10 says ,john1 8cleanseth us from all sin407#agif7 ,indulgences make the blood of the martyrs the ablution of sins4 ,paul says1 that ,christ1 8who knew no sin1 was made sin for us20 that is1 a satisfaction for sin1 8that we might be made the righteousness of ,god in him407#agig7 ,indulgences place satisfaction for sins in the blood of the martyrs4 ,paul declared to the ,corinthians1 that ,christ alone was crucified and died for them47#agih7 ,indulgences pronounce that ,paul and others died for us4 ,in another place he says1 that ,christ 8hath purchased the ,church with his own blood407#agii7 ,indulgences assign another price of this purchase1 in the blood of the martyrs4 ,the apostle says1 that 8by one offering ,christ hath perfected for ever them that are sanctified407#ahjj7 ,indulgences1 on the contrary1 proclaim that sanctification1 which were otherwise insufficient1 receives its perfection from the martyrs4 ,john declares that all saints 8have washed their robes in the blood of the ,lamb407#ahja7 ,indulgences teach us to wash our robes in the blood of the saints4 ,,iii4 ,leo1 bishop of ,rome1 excellently opposes these sacrilegious pretensions in his epistle to the ,bishops of ,palestine4 8,although the death of many saints10 he says1 8has been precious in the sight of the ,lord1 yet the murder of no innocent person has been the propitiation of the world4 ,the righteous have received1 not bestowed1 crowns2 and from the fortitude of the faithful have arisen examples of patience1 not gifts of righteousness4 ,for their deaths have been all singular1 nor has any one by his death discharged the debt of another2 for it is the ,lord ,christ alone1 in whom all are crucified1 dead1 buried1 and raised from the dead40 ,this passage being worthy of remembrance1 he repeats it in another place4 ,surely nothing clearer can be desired1 in confutation of this impious doctrine of indulgences4 ,and ,augustine expresses himself with equal propriety to the same purpose4 ,he says1 8,although we die1 brethren for brethren1 yet the blood of no martyr is ever shed for the remission of sins4 ,christ has done this for us2 and in doing it has not given an example in which we should imitate him1 but conferred a favour for which we should thank him40 ,again1 in another place3 8,as the ,son of ,god alone became the ,son of man1 to make us with himself sons of ,god1 so he alone1 without any demerits1 sustained the punishment for us1 that we1 without any merits1 might through him obtain undeserved grace40 ,indeed1 whilst their whole doctrine is a compound of horrible sacrilege and blasphemies1 yet this is a blasphemy more monstrous than the rest4 ,let them acknowledge whether these be not their opinions1 that the martyrs have by their death performed for ,god1 and merited from him1 more than was necessary for themselves2 that they had so great a redundance of merits1 as to superabound to others2 that therefore1 lest so great a blessing should be superfluous1 their blood is commingled with the blood of ,christ1 and that of both these is formed the treasury of the ,church for the remission and expiation of sins2 and that in this sense we ought to understand the declaration of ,paul1 8,i fill up that which is behind of the afflictions of ,christ in my flesh1 for his body's sake1 which is the ,church407#ahjb7 ,what is this but leaving ,christ a mere name1 and in other respects making him an inferior saint of the common order1 scarcely distinguishable among the multitude8 ,he alone ought to have been preached1 he alone exhibited1 he alone mentioned1 he alone regarded1 in all discourses on the procurement of remission of sins1 expiation1 and sanctification4 ,but let us hear their grand argument3 ,that the blood of the martyrs may not be shed in vain1 let it be applied to the common benefit of the ,church4 ,indeed8 ,was it no advantage to glorify ,god by their death8 to subscribe to his truth with their blood8 to testify by their contempt of the present life1 that they sought a better one8 by their constancy1 to confirm the faith of the ,church1 and vanquish the obstinacy of their enemies8 ,but this is the fact3 they acknowledge no benefit1 if ,christ alone be the propitiator1 if he alone died for our sins1 if he alone was offered for our redemption4 ,peter and ,paul1 they say1 might nevertheless have obtained the crown of victory1 if they had expired in their beds4 ,but since they contended even to blood1 it would be incompatible with the justice of ,god to leave this barren or unfruitful4 ,as if ,god knew not how to augment the glory of his servants according to the extent of his gifts4 ,but the ,church in general receives an advantage sufficiently great1 when by their triumphs it is inflamed with the same zeal for similar exertions and conflicts4 ,,iv4 ,but how maliciously they pervert that passage of ,paul1 where he says1 8that he fills up in his own flesh that which is behind of the afflictions of ,christ607#ahjc7 ,for he refers that deficiency and supplement1 not to the work of redemption1 satisfaction1 or expiation1 but to those afflictions1 with which the members of ,christ1 even all the faithful1 must necessarily be exercised as long as they live in the present state4 ,he says1 therefore1 that this remains of the afflictions of ,christ1 that having once suffered in himself1 he daily suffers in his members4 ,christ honors us so far as to consider our afflictions as his4 ,when ,paul adds that he suffered 8for the ,church10 he means not for the redemption1 reconciliation1 or atonement of the ,church1 but for its edification and profit4 ,as in another place he says1 8,i endure all things for the elect's sakes1 that they may also obtain the salvation which is in ,christ ,jesus407#ahjd7 ,he writes to the ,corinthians1 that whatever tribulations he endured1 he was 8afflicted for their consolation and salvation407#ahje7 ,and he immediately proceeds to explain himself1 by adding1 that he was made a minister of the ,church1 not for its redemption1 but according to the dispensation which had been committed to him1 to preach the gospel of ,christ47#ahjf7 ,but if they require also another expositor1 let them attend to ,augustine3 8,the sufferings of ,christ10 says he1 8are in ,christ alone1 as in the head2 in ,christ and the ,church1 as in the whole body4 ,whence ,paul1 one of the members1 says1 ,i fill up in my flesh that which is behind of the afflictions of ,christ4 ,if you1 therefore1 whoever you are that read this1 are one of the members of ,christ1 all that you suffer from such as are not members of ,christ1 was behind in the afflictions of ,christ40 ,but the tendency of the sufferings of the apostles1 sustained on account of the ,church1 is stated by him in another place3 8,christ is my door to you2 because you are the sheep of ,christ1 purchased with his blood3 acknowledge your price1 which is not given by me1 but preached by me40 ,then he adds1 8,as he has laid down his life1 so we ought also to lay down our lives for the brethren1 for the establishment of peace and the confirmation of faith40 ,this is the language of ,augustine4 ,but let it not be imagined1 that ,paul thought there was any deficiency in the sufferings of ,christ1 with respect to all the plenitude of righteousness1 salvation1 and life2 or that any addition to them was intended by him1 who so clearly and magnificently proclaims1 that the 8abundance of grace by ,christ0 was poured forth with such liberality1 that it 8much more abounded0 beyond all the aboundings of sin47#ahjg7 ,it is not by the merit of their own life or death1 but by this grace alone1 that all the saints have been saved1 as ,peter expressly testifies27#ahjh7 so that he would be guilty of an injurious contempt of ,god and of his ,christ1 who should place the worthiness of any saint in any thing else but the mere mercy of ,god4 ,but why do ,i dwell any longer on this subject1 as though it were still involved in obscurity8 whereas the statement of such monstrous notions is of itself a complete refutation of them4 ,v4 ,now1 to pass from such abominations1 who taught the ,pope to enclose in lead and parchment the grace of ,jesus ,christ1 which the ,lord designed to be dispensed by the word of the gospel8 ,either the gospel of ,god must be false1 or their indulgences fallacious4 ,for that ,christ is offered to us in the gospel1 with all his plenitude of heavenly blessings1 with all his merits1 with all his righteousness1 wisdom1 and grace1 without any exception1 is testified by ,paul1 when he says1 8,god hath committed unto us the word of reconciliation4 ,now1 then1 we are ambassadors for ,christ1 as though ,god did beseech you by us2 we pray you in ,christ's stead1 be ye reconciled to ,god4 ,for he hath made him1 who knew no sin1 to be sin for us2 that we might be made the righteousness of ,god in him407#ahji7 ,and believers know the meaning of that 8fellowship of ,christ107#ahaj7 which1 according to the testimony of the same apostle1 is offered to our enjoyment in the gospel4 ,indulgences1 on the contrary1 produce a certain allowance of grace from the ,pope's repository1 fix it to lead and parchment1 and even to a particular place1 and separate it from the word of ,god4 ,now1 if any one inquire the origin of this abuse1 it seems to have arisen from an ancient custom1 that when more severe satisfactions were imposed on penitents than could possibly be borne by all1 they who felt themselves oppressed beyond measure1 petitioned the ,church for some relaxation of rigour4 ,the remission granted to such persons was called indulgence4 ,but when they transferred satisfactions to ,god1 and said that they were compensations1 by which men might redeem themselves from the judgment of ,god1 they also converted these indulgences into expiatory remedies1 to deliver us from deserved punishments4 ,but the blasphemies which we have mentioned have been fabricated with such consummate impudence1 that they have not even the least appearance of plausibility4 ,,vi4 ,nor let them now trouble us any more about their purgatory1 since it is utterly demolished by this argument4 ,for ,i cannot coincide with some1 who think it best to be silent on this point1 and to omit the mention of purgatory1 from which1 they say1 many sharp contentions arise1 but very little edification results4 ,indeed1 ,i should myself be of opinion that such trifles are unworthy of notice1 if they did not consider them as matters of importance4 ,but since purgatory has been erected with a multitude of blasphemies1 and is daily propped by new ones1 and since it excites many and grievous offences1 it really must not pass without notice4 ,it might be possible for a time to conceal that it was a fiction of curious and presumptuous temerity1 unsupported by the word of ,god2 that it was accredited by ,i know not what revelation invented by the subtlety of ,satan2 that for its confirmation some passages of ,scripture were absurdly perverted4 ,the ,lord1 however1 suffers not human presumption thus violently to break into the hidden recesses of his judgment27#ahaa7 and has severely prohibited the neglect of his word and the inquiry after truth among the dead2 and does not permit his word to be thus irreverently dishonoured4 ,nevertheless1 admitting that all these things might for a short time have been tolerated as matters of small importance1 yet when expiation of sins is sought any where but in the blood of ,christ1 when satisfaction is transferred to any other1 silence becomes dangerous in the extreme4 ,therefore we should exclaim with all our might1 that purgatory is a pernicious fiction of ,satan1 that it makes void the cross of ,christ1 that it intolerably insults the ,divine mercy1 and weakens and overturns our faith4 ,for what is their purgatory1 but a satisfaction for sins paid after death by the souls of the deceased8 ,thus the notion of satisfaction being overthrown1 purgatory itself is immediately subverted from its very foundations4 ,but if it has been fully evinced1 that the blood of ,christ is the only satisfaction1 expiation1 and purgation for the sins of the faithful1 what is the necessary inference1 but that purgatory is nothing but a horrible blasphemy against ,christ8 ,i pass by the sacrilegious pretences with which it is daily defended1 the offences which it produces in religion1 and the other innumerable evils which we perceive to have proceeded from such a source of impiety4 ,,vii4 ,it is worth while1 however1 to wrest out of their hands those passages of ,scripture1 which they have falsely and corruptly pressed into their service4 ,the assertion of the ,lord1 that the sin against the ,holy ,ghost 8shall not be forgiven1 neither in this world1 neither in the world to come107#ahab7 implies1 they say1 that there is a forgiveness of some sins in the world to come4 ,but who does not see1 that the ,lord there speaks of the guilt of sin8 ,and if this be the case1 what has it to do with their purgatory1 for there they suppose punishment to be inflicted for sins1 the guilt of which they do not deny to have been forgiven in the present life8 ,but to prevent all further cavils1 they shall have a plainer answer4 ,when the ,lord intended to cut off from such flagitious iniquity all hope of pardon1 he thought it not sufficient to say that it should never be forgiven2 but for the sake of further amplification he adopted a distinction1 comprehending both the judgment which the conscience of every individual feels in this life1 and that final judgment which will be publicly held at the resurrection2 as though he had said1 8,beware of malicious rebellion1 as of immediate perdition2 for he who shall have purposely endeavoured to extinguish the offered light of the ,spirit1 shall never obtain pardon1 neither in this life1 which is allotted to sinners for their conversion1 nor in the last day1 when the lambs shall be separated from the goats by the angels of ,god1 and the kingdom of heaven shall be purged from every offence40 ,they next adduce this parable from ,matthew3 8,agree with thine adversary2 lest at any time the adversary deliver thee to the judge1 and the judge deliver thee to the officer1 and thou be cast into prison4 ,thou shalt by no means come out thence1 till thou hast paid the uttermost farthing407#ahac7 ,if in this place the judge signify ,god1 the adversary the devil1 the officer an angel1 the prison purgatory1 ,i will readily submit to them4 ,but if it be evident to every one1 that ,christ there intended to show to how many dangers and calamities persons exposed themselves1 who prefer obstinately exerting the rigour of the law1 to acting upon the principles of equity and kindness1 in order the more earnestly to exhort his disciples to an equitable concord1 pray where will purgatory be found8 ,,viii4 ,they derive an argument from the language of ,paul1 where he has affirmed1 8that at the name of ,jesus every knee should bow1 of things in heaven1 and things in earth1 and things under the earth407#ahad7 ,for they assume it as granted1 that 8things 7or persons7 under the earth0 cannot be understood of those who are consigned to eternal damnation4 ,it follows1 therefore1 that they must be the souls suffering in purgatory4 ,their reasoning would not be very bad1 if1 by genuflection1 the apostle designed truly pious worship2 but since he simply teaches1 that dominion is committed to ,christ1 by which all creatures must be subjugated1 why may we not understand this phrase of the devils1 who will indeed stand at the tribunal of the ,lord1 and acknowledge him as their ,judge with fear and trembling8 ,as ,paul himself elsewhere explains the same prophecy3 8,we shall all stand10 says he1 8before the judgment seat of ,christ4 ,for it is written1 ,as ,i live1 saith the ,lord1 every knee shall bow to me10 c47#ahae7 ,but they reply1 we cannot give the same kind of interpretation to this passage in the ,revelation3 8,every creature which is in heaven1 and on the earth1 and under the earth1 and such as are in the sea1 and all that are in them1 heard ,i saying1 ,blessing1 and honour1 and glory1 and power1 be unto him that sitteth upon the throne1 and unto the ,lamb for ever and ever407#ahaf7 ,this ,i readily concede2 but what creatures do they suppose to be here enumerated8 for it is very certain1 that the expressions comprehend creatures both irrational and inanimate4 ,it is a mere declaration that all the parts of the world1 from the summit of the heavens to the centre of the earth1 celebrate1 in their respective ways1 the glory of the ,creator4 ,what they produce from the history of the ,maccabees1 ,i shall not honour with an answer1 that ,i may not be supposed to place that work in the catalogue of sacred books4 ,but ,augustine1 they say1 received it as canonical4 ,i inquire1 first1 ,with what degree of credit did he receive it8 ,he says1 8,the history of the ,maccabees is not esteemed by the ,jews as the law1 and the prophets1 and the ,psalms1 to which the ,lord gives a testimony1 as being witnesses concerning him1 saying1 #8,all things must be fulfilled1 which were written in the law of ,moses1 and in the prophets1 and in the ,psalms1 concerning me4'7#ahag7 ,but it has been received by the ,church1 and not altogether unprofitably1 if it be read or heard with sobriety10 c4 ,jerome1 without any scruple1 inculcates1 that its authority is of no force in the support of doctrines4 ,and from that old treatise on the ,exposition of the ,creed1 which is ascribed to ,cyprian1 it clearly appears that it was not admitted in the ancient ,church4 ,but why am ,i now contending to no purpose8 as though the author himself did not sufficiently show what deference is due to him1 when1 at the conclusion1 he begs pardon if he should have spoken any thing improperly4 ,certainly he who confesses that his writings need pardon1 proclaims them not to be the oracles of the ,holy ,spirit4 ,besides1 the piety of ,judas ,maccabeus is commended on no other ground1 but because he had a firm hope of the final resurrection1 when he sent to ,jerusalem an oblation for the dead4 ,nor does the historian represent this oblation as intended to be a price of redemption1 but that those in whose names it was offered might be partakers of eternal life with the rest of the faithful who had died in defence of their country and religion4 ,this action was accompanied1 indeed1 by superstition and preposterous zeal2 but they are more than infatuated who apply to us a sacrifice offered under the law2 since we know1 that all such ancient usages ceased at the advent of ,christ4 ,,ix4 ,but they find in ,paul an invincible argument1 which cannot be so easily answered4 8,if any man10 says he1 8build upon this foundation gold1 silver1 precious stones1 wood1 hay1 stubble1 every man's work shall be made manifest2 for the day shall declare it1 because it shall be revealed by fire2 and the fire shall try every man's work1 of what sort it is4 ,if any man's work shall be burned1 he shall suffer loss2 but he himself shall be saved2 yet so as by fire407#ahah7 ,what can this be1 they ask1 but purgatorial fire1 by which the pollution of sins is cleansed1 that we may enter pure into the kingdom of ,god8 ,but most of the fathers were of a different opinion1 understanding the word 8fire0 to mean tribulation1 or the cross1 by which the ,lord tries his children1 to purify them from all carnal pollution2 and this is much more probable than the notion of purgatory4 ,i cannot1 however1 coincide with them2 for ,i think ,i have discovered a far more certain and lucid interpretation of this passage4 ,but before ,i state it1 ,i could wish them to answer this question--whether they suppose it was necessary for the apostles and all the saints to pass through this purgatorial fire4 ,i know they will answer in the negative2 for it were too absurd1 that purification should be necessary to those whose redundant merits they vainly imagine to superabound to all the members of the ,church4 ,but the apostle affirms this2 for he says1 not that the work of some1 but that the work of all1 shall be proved4 ,nor is this my own argument1 but ,augustine's1 who thus opposes the interpretation now adopted by our adversaries4 ,and1 what would be still more absurd1 he says1 not that they shall pass through the fire on account of any works1 but that if they have edified the ,church with perfect fidelity1 they shall receive a reward1 when their work shall have been tried by fire4 ,in the first place1 we see that the apostle uses a metaphor1 when he calls doctrines of human invention 8wood1 hay1 stubble40 ,the reason of the metaphor also is evident2 that as wood1 immediately on being placed in contact with fire1 consumes and wastes away1 so neither will those doctrines be able to abide the test of examination4 ,now1 it is well known that such an examination proceeds from the ,spirit of ,god4 ,therefore1 to pursue the thread of the metaphor1 and to adapt the parts by a proper relation to each other1 he gives the ,holy ,spirit's examination the appellation of fire4 ,for as gold and silver afford a more certain proof of their goodness and purity in proportion to their proximity to the fire1 so ,divine truth receives the stronger confirmation of its authority1 in proportion to the strictness of spiritual examination by which it is investigated4 ,as wood1 hay1 and stubble1 brought into contact with fire1 are speedily consumed1 so the inventions of men1 unsupported by the word of ,god1 cannot bear the examination of the ,holy ,spirit1 but must immediately fall to the ground4 ,finally1 if false doctrines are compared to wood1 hay1 and stubble1 because1 like wood1 hay1 and stubble1 they are consumed by fire and entirely destroyed1 and if they are overcome only by the ,spirit of the ,lord1 it follows that the ,spirit is that fire by which they will be proved4 ,this trial ,paul calls the day1 or the day of the ,lord1 according to the common phraseology of ,scripture4 ,for that is called the day of the ,lord1 whenever he manifests his presence to men4 ,now1 we enjoy most of the light of his countenance when we are favoured with the radiance of his truth4 ,it has been evinced that ,paul means no other fire than the examination of the ,holy ,spirit4 ,but how are they saved by the fire1 who suffer the loss of their work8 ,this it will not be difficult to comprehend1 if we consider of what class of men he is speaking4 ,for he characterizes them as builders of the ,church1 who retain their legitimate foundation1 but raise the superstructure of unequal materials3 they are such as do not deviate from the principal and essential articles of the faith1 but err in inferior and less important ones1 mixing their own inventions with the word of ,god4 ,such1 ,i say1 must suffer the loss of their work1 by their inventions being destroyed2 but they are themselves saved1 yet so as by fire2 that is1 not because their ignorance and error can be approved by the ,lord1 but because they are purified from them by the grace and power of the ,holy ,spirit4 ,wherefore1 whoever have corrupted the pure gold of the ,divine word with this filth of purgatory1 must necessarily suffer the loss of their work4 ,x4 ,our opponents will reply1 that it has been a very ancient opinion in the ,church4 ,paul removes this objection when he comprehends even his own age in this sentence1 where he denounces1 that all must suffer the loss of their work1 who1 in the structure of the ,church1 should place any thing not corresponding to the foundation4 ,when our adversaries1 therefore1 object to me1 that to offer prayers for the dead has been the practice of more than thirteen hundred years1 ,i inquire of them1 on the contrary1 by what word of ,god1 by what revelation1 by what example1 it is sanctioned4 ,for they are not only destitute of any testimonies of ,scripture in favour of it1 but none of the examples of the saints there recorded exhibit any thing like it4 ,respecting mourning and funeral offices1 it contains many and sometimes long accounts2 but of prayers for persons deceased1 you cannot discover the smallest hint4 ,but the greater the importance of the subject1 so much the rather ought it to have been particularly mentioned4 ,even the fathers themselves1 who offered up prayers for the dead1 saw that they had neither a ,divine command1 nor a legitimate example1 to justify the practice4 ,why1 then1 did they presume to adopt it8 ,in this1 ,i say1 they discovered themselves to be but men2 and therefore ,i contend1 that what they did ought not to be enforced for the imitation of others4 ,for since believers ought not to undertake any thing without an assurance of conscience1 according to the direction of ,paul17#ahai7 this assurance is chiefly requisite in prayer4 ,yet it will be urged1 ,it is probable that they were impelled to it by some reason4 ,i reply1 ,perhaps they sought some consolation to alleviate their sorrow1 and it might appear inhuman not to give some testimony of their love towards the dead in the presence of ,god4 ,the propensity of the human mind to this affection1 all men know by experience4 ,the custom1 also1 when received1 was like a flame1 kindling ardour in the minds of multitudes4 ,we know that funeral rites have been performed to the dead among all nations1 and in every age1 and that lustrations have been annually made for their departed spirits4 ,for though ,satan has deluded foolish mortals with these fallacies1 yet he has borrowed the occasion of the deception from a true principle--that death is not an annihilation1 but a transition from this life into another4 ,nor can it be doubted1 but that even superstition itself convicts the heathen before the tribunal of ,god1 for neglecting all the concerns of a future life1 which they professed to believe4 ,now1 ,christians1 because they would not be inferior to the heathen1 were ashamed to perform no services for the dead1 as though they had wholly ceased to exist4 ,hence that inconsiderate officiousness2 because if they were negligent in attending to funerals1 feasts1 and oblations1 they were afraid they should expose themselves to great disgrace4 ,what first proceeded from a perverse emulation1 has been so repeatedly augmented by novel additions1 that the principal sanctity of ,popery consists in relieving the distresses of the dead4 ,but the ,scripture administers another consolation1 far better and more substantial1 when it declares that 8,blessed are the dead which die in the ,lord20 and adds as a reason1 8that they may rest from their labours407#ahbj7 ,but we ought not to indulge our own affection so far as to introduce a corrupt method of praying into the ,church4 ,certainly1 he that has but a moderate share of penetration1 will easily discover all that we find on this subject in the fathers to have been in compliance with general practice and vulgar ignorance4 ,i confess1 they were also involved in the error themselves1 from an inconsiderate credulity which frequently deprives the human mind of its judgment4 ,but in the mean time1 the mere reading of them demonstrates with what hesitation they recommend prayers for the dead4 ,augustine1 in his ,book of ,confessions1 relates that ,monica1 his mother1 had vehemently entreated to be remembered in the celebration of the mysteries at the altar4 ,this was the wish of an old woman1 which her son did not examine by the standard of ,scripture2 but from his natural affection for her1 wished it to gain the approbation of others4 ,but the treatise composed by him1 on ,care for the ,dead1 contains so many hesitations1 that it ought by its coolness to extinguish the heat of imprudent zeal4 ,if any one desires to be an intercessor for the dead1 this treatise1 with its frigid probabilities1 will certainly remove all the solicitude he may have previously experienced4 ,for this is its only support1 that since it has been customary to pray for the dead1 it is a duty not to be despised4 ,but though ,i concede1 that the ancient writers of the ,church esteemed it a pious act to pray for the dead1 yet we must always remember a rule which can never deceive--that it is not right for us in our prayers to introduce any thing of our own1 but that our desires must be submitted to the word of ,god2 because he chooses to prescribe what he designs we should ask4 ,now1 since there is not a syllable1 in all the law or the gospel1 which allows us to pray for the dead1 it is a profane abuse of the name of ,god1 to attempt more than he enjoins4 ,but that our adversaries may not glory1 as though the ancient ,church were associated with them in their error1 ,i assert that there is a considerable difference between them4 ,the ancients preserved the memory of the dead1 that they might not seem to have cast off all concern for them2 but they at the same time confessed their uncertainty concerning their state4 ,respecting purgatory they asserted nothing1 but considered it as quite uncertain4 ,the moderns expect their reveries concerning purgatory to be admitted as unquestionable articles of faith4 ,the fathers1 in the communion of the sacred supper1 merely recommended their deceased friends to the mercy of ,god4 ,the ,papists are incessantly urging a concern for the dead2 and by their importunate declamations cause it to be preferred to all the duties of charity4 ,besides1 it would not be difficult for us to produce some testimonies from the fathers which manifestly overthrow all those prayers for the dead which were then used4 ,such is this of ,augustine2 when he teaches that all men expect the resurrection of the body and eternal glory1 and that every individual enters on the fruition of that rest which follows after death1 if he is worthy of it when he dies4 ,therefore he declares that all the pious1 as well as the prophets1 apostles1 and martyrs1 enjoy a blessed repose immediately after death4 ,if such be their condition1 what advantage will our prayers confer on them8 ,i pass over those grosser superstitions with which they have fascinated the minds of the simple2 which nevertheless are innumerable1 and for the most part so monstrous1 that they cannot be varnished over by any honest pretext4 ,i omit1 also1 that most disgraceful traffic which they licentiously carried on while the world was in such a state of stupidity4 ,for ,i should never arrive at a conclusion1 and ,i have already furnished the pious reader with sufficient to establish his conscience4 ,chapter ,,vi4 ,the ,life ,of ,a ,christian4 ,scriptural ,arguments ,and ,exhortations ,to ,it4 ,we have said that the end of regeneration is1 that the life of believers may exhibit a symmetry and agreement between the righteousness of ,god and their obedience2 and that thus they may confirm the adoption by which they are accepted as his children4 ,but though the law of ,god contains in it that newness of life by which his image is restored in us1 yet since our tardiness needs much stimulation and assistance1 it will be useful to collect from various places of ,scripture a rule for the reformation of the life1 that they who cordially repent may not be bewildered in their pursuits4 ,now1 when ,i undertake the regulation of a ,christian's life1 ,i know that ,i am entering on an argument various and copious1 and the magnitude of which might fill a large volume1 if ,i designed a complete discussion of every part of it4 ,for we see to what great prolixity the fathers have extended the exhortations composed by them only on single virtues2 and that without any excessive loquacity2 for1 whatever virtue it is intended to recommend in an oration1 the copiousness of the matter naturally produces such a diffusiveness of style1 that unless you have spoken largely1 you seem not to have done justice to the subject4 ,but my design is not to extend the plan of life1 which ,i am now about to deliver1 so far as particularly to discourse on each distinct virtue1 and expatiate into exhortations4 ,these things may be sought in the writings of others1 especially in the homilies of the fathers4 ,it will be sufficient for me if ,i point out a method by which a pious man may be conducted to the right end in the regulation of his life1 and briefly assign a universal rule1 by which he may properly estimate his duties4 ,there will1 perhaps1 at some future period be a suitable opportunity for declamations2 or ,i shall leave to others an office for which ,i am not calculated4 ,i am naturally fond of brevity2 and1 perhaps1 were ,i desirous of speaking in a more copious manner1 ,i should not succeed4 ,and if a more prolix method of teaching were most acceptable1 yet ,i should scarcely be inclined to make the trial4 ,the plan of the present work1 however1 requires me to treat a simple doctrine with all possible brevity4 ,as the philosophers have certain principles of rectitude and honour1 whence they deduce particular duties and the whole circle of virtues1 so the ,scripture is not without its order in this respect1 but maintains an economy superlatively beautiful1 and far more certain1 than all the systems of the philosophers4 ,there is only this difference--that1 the philosophers being ambitious men1 they have sedulously affected an exquisite perspicuity of method1 in order to make an ostentatious display of their ingenious dexterity4 ,but the ,spirit1 whose teaching is void of affectation1 has not so exactly or perpetually observed a methodical plan2 which1 nevertheless1 by using it in some places1 he sufficiently indicates ought not to be neglected by us4 ,,ii4 ,this ,scripture plan1 of which we are now treating1 consists chiefly in these two things--the first1 that a love of righteousness1 to which we have otherwise no natural propensity1 be instilled and introduced into our hearts2 the second1 that a rule be prescribed to us1 to prevent our taking any devious steps in the race of righteousness4 ,now1 in the recommendation of righteousness1 it uses a great number of very excellent arguments1 many of which we have before noticed on different occasions1 and some we shall briefly touch on in this place4 ,with what better foundation can it begin1 than when it admonishes us that we ought to be holy1 because our ,god is holy87#ahba7 ,for when we were dispersed like scattered sheep1 and lost in the labyrinth of the world1 he gathered us together again1 that he might associate us to himself4 ,when we hear any mention of our union with ,god1 we should remember1 that holiness must be the bond of it2 not that we attain communion with him by the merit of holiness1 7since it is rather necessary for us1 in the first place1 to adhere to him1 in order that1 being endued with his holiness1 we may follow whither he calls27 but because it is a peculiar property of his glory not to have any intercourse with iniquity and uncleanness4 ,wherefore also it teaches1 that this is the end of our vocation1 which it is requisite for us always to keep in view1 if we desire to correspond to the design of ,god in calling us4 ,for to what purpose was it that we were delivered from the iniquity and pollution of the world1 in which we had been immerged1 if we permit ourselves to wallow in them as long as we live8 ,besides1 it also admonishes us that1 to be numbered among the people of ,god1 we must inhabit the holy city ,jerusalem27#ahbb7 which1 he having consecrated it to himself1 cannot without impiety be profaned by impure inhabitants4 ,whence these expressions3 8,he shall abide in the tabernacle of the ,lord1 that walketh uprightly and worketh righteousness10 c417#ahbc7 because it is very unbecoming the sanctuary which he inhabits1 to be rendered as filthy as a stable4 ,,iii4 ,and as a further incitement to us1 it shows1 that as ,god the ,father has reconciled us to himself in ,christ1 so he has exhibited to us in him a pattern1 to which it is his will that we should be conformed47#ahbd7 ,now1 let those who are of opinion that the philosophers have the only just and orderly systems of moral philosophy1 show me1 in any of their works1 a more excellent economy than that which ,i have stated4 ,when they intend to exhort us to the sublimest virtue1 they advance no argument but that we ought to live agreeably to nature2 but the ,scripture deduces its exhortation from the true source1 when it not only enjoins us to refer our life to ,god the author of it1 to whom it belongs1 but1 after having taught us1 that we are degenerated from the original state in which we were created1 adds1 that ,christ1 by whom we have been reconciled to ,god1 is proposed to us as an example1 whose character we should exhibit in our lives4 ,what can be required more efficacious than this one consideration8 indeed1 what can be required besides8 ,for if the ,lord has adopted us as his sons on this condition1--that we exhibit in our life an imitation of ,christ the bond of our adoption1--unless we addict and devote ourselves to righteousness1 we not only most perfidiously revolt from our ,creator1 but also abjure him as our ,saviour4 ,the ,scripture derives matter of exhortation from all the blessings of ,god which it recounts to us1 and from all the parts of our salvation4 ,it argues1 that since ,god has discovered himself as a ,father to us1 we must be convicted of the basest ingratitude1 unless we1 on our part1 manifest ourselves to be his children2 that since ,christ has purified us in the laver of his blood1 and has communicated this purification by baptism1 it does not become us to be defiled with fresh pollution2 that since he has united us to his body1 we should1 as his members1 solicitously beware lest we asperse ourselves with any blemish or disgrace2 that since he who is our ,head has ascended to heaven1 we ought to divest ourselves of all terrestrial affection1 and aspire thither with all our soul2 that since the ,holy ,spirit has dedicated us as temples to ,god1 we should use our utmost exertions1 that the glory of ,god may be displayed by us2 and ought not to allow ourselves to be profaned with the pollution of sin2 that since both our soul and our body are destined to heavenly incorruption and a neverfading crown1 we ought to exert our most strenuous efforts to preserve them pure and uncorrupt till the day of the ,lord4 ,these1 ,i say1 are the best foundations for the proper regulation of the life1 such as we cannot find in the philosophers2 who1 in the recommendation of virtue1 never rise above the natural dignity of man4 ,,iv4 ,this is a proper place to address those who have nothing but the name and the symbol of ,christ1 and yet would be denominated ,christians4 ,but with what face do they glory in his sacred name8 ,for none have any intercourse with ,christ but those who have received the true knowledge of him from the word of the gospel4 ,now1 the apostle denies that any have rightly learned ,christ1 who have not been taught that they must put off the old man1 which is corrupt according to the deceitful lusts1 and put on ,christ47#ahbe7 ,their knowledge of ,christ1 then1 is proved to be a false and injurious pretence1 with whatever eloquence and volubility they may talk concerning the gospel4 ,for it is a doctrine not of the tongue1 but of the life2 and is not apprehended merely with the understanding and memory1 like other sciences1 but is then only received1 when it possesses the whole soul1 and finds a seat and residence in the inmost affection of the heart4 ,let them1 therefore1 either cease to insult ,god by boasting themselves to be what they are not1 or show themselves disciples not unworthy of ,christ1 their ,master4 ,we have allotted the first place to the doctrine which contains our religion1 because it is the origin of our salvation2 but that it may not be unprofitable to us1 it must be transfused into our breast1 pervade our manners1 and thus transform us into itself4 ,if the philosophers are justly incensed against1 and banish with disgrace from their society1 those who1 while they profess an art which ought to be a rule of life1 convert it into a sophistical loquacity1--with how much better reason may we detest those sophists who are contented to have the gospel on their lips1 whilst its efficacy ought to penetrate the inmost affections of the heart1 to dwell in the soul1 and to affect the whole man with a hundred times more energy than the frigid exhortations of the philosophers6 ,v4 ,yet ,i would not insist upon it as absolutely necessary1 that the manners of a ,christian should breathe nothing but the perfect gospel2 which1 nevertheless1 ought both to be wished and to be aimed at4 ,but ,i do not so rigorously require evangelical perfection as not to acknowledge as a ,christian1 one who has not yet attained to it2 for then all would be excluded from the ,church2 since no man can be found who is not still at a great distance from it2 and many have hitherto made but a very small progress1 whom it would1 nevertheless1 be unjust to reject4 ,what then8 let us set before our eyes that mark1 to which alone our pursuit must be directed4 ,let that be prescribed as the goal towards which we must earnestly tend4 ,for it is not lawful for you to make such a compromise with ,god1 as to undertake a part of the duties prescribed to you in his word1 and to omit part of them1 at your own pleasure4 ,for1 in the first place1 he every where recommends integrity as a principal branch of his worship2 by which he intends a sincere simplicity of heart1 free from all guile and falsehood2 the opposite of which is a double heart2 as though it had been said1 that the beginning of a life of uprightness is spiritual1 when the internal affection of the mind is unfeignedly devoted to ,god in the cultivation of holiness and righteousness4 ,but since no man in this terrestrial and corporeal prison has strength sufficient to press forward in his course with a due degree of alacrity1 and the majority are oppressed with such great debility1 that they stagger and halt1 and even creep on the ground1 and so make very inconsiderable advances1--let us every one proceed according to our small ability1 and prosecute the journey we have begun4 ,no man will be so unhappy1 but that he may every day make some progress1 however small4 ,therefore1 let us not cease to strive1 that we may be incessantly advancing in the way of the ,lord2 nor let us despair on account of the smallness of our success2 for however our success may not correspond to our wishes1 yet our labour is not lost1 when this day surpasses the preceding one2 provided that1 with sincere simplicity1 we keep our end in view1 and press forward to the goal1 not practising selfadulation1 nor indulging our own evil propensities1 but perpetually exerting our endeavours after increasing degrees of amelioration1 till we shall have arrived at a perfection of goodness1 which1 indeed1 we seek and pursue as long as we live1 and shall then attain1 when1 divested of all corporeal infirmity1 we shall be admitted by ,god into complete communion with him4 ,chapter ,,vii4 ,summary ,of ,the ,christian ,life4 ,self,denial4 ,although the ,divine law contains a most excellent and wellarranged plan for the regulation of life1 yet it has pleased the heavenly ,teacher to conform men by a more accurate doctrine to the rule which he had prescribed in the law4 ,and the principle of that doctrine is this--that it is the duty of believers to 8present their bodies a living sacrifice1 holy1 acceptable unto ,god207#ahbf7 and that in this consists the legitimate worship of him4 ,hence is deduced an argument for exhorting them1 8,be not conformed to this world2 but be ye transformed by the renewing of your mind1 that ye may prove what is that will of ,god40 ,this is a very important consideration1 that we are consecrated and dedicated to ,god2 that we may not hereafter think1 speak1 meditate1 or do any thing but with a view to his glory4 ,for that which is sacred cannot1 without great injustice towards him1 be applied to unholy uses4 ,if we are not our own1 but the ,lord's1 it is manifest both what error we must avoid1 and to what end all the actions of our lives are to be directed4 ,we are not our own2 therefore neither our reason nor our will should predominate in our deliberations and actions4 ,we are not our own2 therefore let us not propose it as our end1 to seek what may be expedient for us according to the flesh4 ,we are not our own2 therefore let us1 as far as possible1 forget ourselves and all things that are ours4 ,on the contrary1 we are ,god's2 to him1 therefore1 let us live and die4 ,we are ,god's2 therefore let his wisdom and will preside in all our actions4 ,we are ,god's2 towards him1 therefore1 as our only legitimate end1 let every part of our lives be directed4 ,o1 how great a proficiency has that man made1 who1 having been taught that he is not his own1 has taken the sovereignty and government of himself from his own reason1 to surrender it to ,god6 ,for as compliance with their own inclinations leads men most effectually to ruin1 so to place no dependence on our own knowledge or will1 but merely to follow the guidance of the ,lord1 is the only way of safety4 ,let this1 then1 be the first step1 to depart from ourselves1 that we may apply all the vigour of our faculties to the service of the ,lord4 ,by service ,i mean1 not that only which consists in verbal obedience1 but that by which the human mind1 divested of its natural carnality1 resigns itself wholly to the direction of the ,divine ,spirit4 ,of this transformation1 which ,paul styles a renovation of the mind17#ahbg7 though it is the first entrance into life1 all the philosophers were ignorant4 ,for they set up ,reason as the sole directress of man2 they think that she is exclusively to be attended to2 in short1 to her alone they assign the government of the conduct4 ,but the ,christian philosophy commands her to give place and submit to the ,holy ,spirit2 so that now the man himself lives not1 but carries about ,christ living and reigning within him47#ahbh7 ,,ii4 ,hence also that other consequence1 that we should seek not our own things1 but those which are agreeable to the will of the ,lord1 and conducive to the promotion of his glory4 ,this also argues a great proficiency1 that almost forgetting ourselves1 and certainly neglecting all selfish regards1 we endeavour faithfully to devote our attention to ,god and his commandments4 ,for when the ,scripture enjoins us to discard all private and selfish considerations1 it not only erases from our minds the cupidity of wealth1 the lust of power1 and the favour of men1 but also eradicates ambition and all appetite after human glory1 with other more secret plagues4 ,indeed1 a ,christian man ought to be so disposed and prepared1 as to reflect that he has to do with ,god every moment of his life4 ,thus1 as he will measure all his actions by his will and determination1 so he will refer the whole bias of his mind religiously to him4 ,for he who has learned to regard ,god in every undertaking1 is also raised above every vain imagination4 ,this is that denial of ourselves1 which ,christ1 from the commencement of their course1 so diligently enjoins on his disciples2 which1 when it has once obtained the government of the heart1 leaves room neither for pride1 haughtiness1 or ostentation1 nor for avarice1 libidinousness1 luxury1 effeminacy1 or any other evils which are the offspring of selflove4 ,on the contrary1 wherever it does not reign1 there either the grossest vices are indulged without the least shame2 or1 if there exist any appearance of virtue1 it is vitiated by a depraved passion for glory4 ,show me1 if you can1 a single individual1 who1 unless he has renounced himself according to the command of the ,lord1 is voluntarily disposed to practise virtue among men4 ,for all who have not been influenced by this disposition1 have followed virtue merely from the love of praise4 ,and even those of the philosophers who have ever contended that virtue is desirable for its own sake1 have been inflated with so much arrogance1 that it is evident they desired virtue for no other reason than to furnish them occasion for the exercise of pride4 ,but ,god is so far from being delighted1 either with those who are ambitious of popular praise1 or with hearts so full of pride and presumption1 that he pronounces 8they have their reward0 in this world1 and represents harlots and publicans as nearer to the kingdom of heaven than such persons4 ,but we have not yet clearly stated the number and magnitude of the obstacles by which a man is impeded in the pursuit of that which is right1 as long as he has refrained from all selfdenial4 ,for it is an ancient and true observation1 that there is a world of vices concealed in the soul of man4 ,nor can you find any other remedy than to deny yourself and discard all selfish considerations1 and to devote your whole attention to the pursuit of those things which the ,lord requires of you1 and which ought to be pursued for this sole reason1 because they are pleasing to him4 ,,iii4 ,the same apostle1 in another place1 gives a more distinct1 though a brief1 representation of all the parts of a wellregulated life4 8,the grace of ,god that bringeth salvation hath appeared to all men1 teaching us1 that1 denying ungodliness and worldly lusts1 we should live soberly1 righteously1 and godly1 in this present world2 looking for that blessed hope1 and the glorious appearing of the great ,god and our ,saviour ,jesus ,christ1 who gave himself for us1 that he might redeem us from all iniquity1 and purify unto himself a peculiar people1 zealous of good works407#ahbi7 ,for after having proposed the grace of ,god to animate us1 in order to prepare the way for us truly to worship ,god1 he removes two obstacles1 which are our chief impediments2 first1 ungodliness1 to which we have naturally too strong a propensity1 and secondly1 worldly lusts1 which extend themselves further4 ,the term 8ungodliness0 not only denotes superstitions1 but comprehends also every thing that is repugnant to the serious fear of ,god4 ,and 8worldly lusts0 mean the carnal affections4 ,therefore he enjoins us1 with reference to both tables of the law1 to forsake our former propensities1 and to renounce all the dictates of our own reason and will4 ,he reduces all the actions of life to three classes--sobriety1 righteousness1 and godliness4 8,sobriety0 undoubtedly denotes chastity and temperance1 as well as a pure and frugal use of temporal blessings1 and patience under poverty4 8,righteousness0 includes all the duties of equity1 that every man may receive what is his due4 8,godliness0 separates us from the pollutions of the world1 and by true holiness unites us to ,god4 ,when these virtues are indissolubly connected1 they produce absolute perfection4 ,but since nothing is more difficult than to forsake all carnal considerations1 to subdue and renounce our appetites1 to devote ourselves to ,god and our brethren1 and to live the life of angels amidst the corruptions of the world1--in order to extricate our minds from every snare1 ,paul recalls our attention to the hope of a blessed immortality2 apprizing us that our efforts are not in vain2 because1 as ,christ once appeared as a ,redeemer1 so1 at his final advent1 he will manifest the benefits of the salvation he has obtained4 ,thus he dispels the fascinations which blind us1 and prevent our aspiring with becoming ardour to the glories of heaven1 and at the same time teaches us that we must live as strangers and pilgrims in the world1 that we may not lose the heavenly inheritance4 ,,iv4 ,in these words we perceive1 that selfdenial relates partly to men1 but partly1 and indeed principally1 to ,god4 ,for when the ,scripture enjoins us to conduct ourselves in such a manner towards men1 as in honour to prefer one another1 and faithfully to devote our whole attention to the promotion of their advantage17#ahcj7 it gives such commands as our heart can by no means receive1 without having been previously divested of its natural bias4 ,for we are all so blinded and fascinated with selflove1 that every one imagines he has a just right to exalt himself1 and to undervalue all others who stand in competition with him4 ,if ,god has conferred on us any valuable qualification1 relying thereon1 our hearts are immediately lifted up2 and we not only swell1 but almost burst with pride4 ,the vices in which we abound1 we sedulously conceal from others1 and flatter ourselves with the pretence that they are diminutive and trivial1 and even sometimes embrace them as virtues4 ,if the same talents which we admire in ourselves1 or even superior ones1 appear in others1 in order that we may not be obliged to acknowledge their superiority1 we depreciate and diminish them with the utmost malignity3 if they have any vices1 not content to notice them with severe and sharp animadversions1 we odiously amplify them4 ,hence that insolence1 that every one of us1 as if exempted from the common lot1 is desirous of preeminence above the rest of mankind2 and severely and haughtily contemns every man1 or at least despises him as an inferior4 ,the poor yield to the rich1 plebeians to nobles1 servants to masters1 the illiterate to the learned2 but there is no man who does not cherish within him some idea of his own excellence4 ,thus all men1 in flattering themselves1 carry1 as it were1 a kingdom in their own breast2 for arrogating to themselves the height of self gratulation1 they pass censure on the understandings and conduct of others2 but if any contention arises1 it produces an eruption of the poison4 ,for many discover some gentleness1 as long as they find every thing pleasant and amiable2 but how many are there who preserve the same constant course of good humour when they are disturbed and irritated8 ,nor is there any other remedy1 than the eradication from the inmost recesses of the heart of this most noxious pest of ambition and selflove2 as it is indeed eradicated by the doctrine of the ,scripture4 ,for if we attend to its instructions1 we must remember1 that the talents with which ,god has favoured us1 are not excellences originating from ourselves1 but free gifts of ,god2 of which if any are proud1 they betray their ingratitude4 8,who maketh thee to differ80 saith ,paul4 8,now1 if thou didst receive all things1 why dost thou glory1 as if thou hadst not received them807#ahca7 ,in the next place1 by assiduous observation and acknowledgment of our faults1 we must recall our minds to humility4 ,thus there will remain in us nothing to inflate us1 but great reason for dejection4 ,on the other hand1 we are enjoined1 whatever gifts of ,god we perceive in others1 to revere and esteem them1 so as to honour those in whom they reside4 ,for it would betray great wickedness in us to rob them of that honour which ,god has given them4 ,their faults we are taught to overlook1 not indeed to encourage them by adulation1 but never on account of them to insult those whom we ought to cherish with benevolence and honour4 ,the result of attention to these directions will be1 that with whomsoever we are concerned1 we shall conduct ourselves not only with moderation and good humour1 but with civility and friendship4 ,for we shall never arrive at true meekness by any other way1 than by having our hearts imbued with selfabasement and a respect for others4 ,v4 ,how extremely difficult it is for you to discharge your duty in seeking the advantage of your neighbour6 ,unless you quit all selfish considerations1 and1 as it were1 lay aside yourself1 you will effect nothing in this duty4 ,for how can you perform those which ,paul inculcates as works of charity1 unless you renounce yourself1 and devote yourself wholly to serve others8 8,charity10 says he1 8suffereth long1 and is kind2 charity envieth not2 charity vaunteth not itself1 is not puffed up1 doth not behave itself unseemly1 seeketh not her own1 is not easily provoked10 c47#ahcb7 ,if this be all that is required1 that we seek not our own1 yet we must do no small violence to nature1 which so strongly inclines us to the exclusive love of ourselves1 that it does not so easily permit us to neglect ourselves and our own concerns in order to be vigilant for the advantage of others1 and even voluntarily to recede from our right1 to resign it to another4 ,but the ,scripture leads us to this1 admonishes us1 that whatever favours we obtain from the ,lord1 we are intrusted with them on this condition1 that they should be applied to the common benefit of the ,church2 and that1 therefore1 the legitimate use of all his favours1 is a liberal and kind communication of them to others4 ,there cannot be imagined a more certain rule1 or a more powerful exhortation to the observance of it1 than when we are taught1 that all the blessings we enjoy are ,divine deposits1 committed to our trust on this condition1 that they should be dispensed for the benefit of our neighbours4 ,but the ,scripture goes still further1 when it compares them to the powers with which the members of the human body are endued4 ,for no member has its power for itself1 nor applies it to its private use2 but transfuses it among its fellowmembers1 receiving no advantage from it but what proceeds from the common convenience of the whole body4 ,so1 whatever ability a pious man possesses1 he ought to possess it for his brethren1 consulting his own private interest in no way inconsistent with a cordial attention to the common edification of the ,church4 ,let this1 then1 be our rule for benignity and beneficence1--that whatever ,god has conferred on us1 which enables us to assist our neighbour1 we are the stewards of it1 and must one day render an account of our stewardship2 and that the only right dispensation of what has been committed to us1 is that which is regulated by the law of love4 ,thus we shall not only always connect the study to promote the advantage of others with a concern for our own private interests1 but shall prefer the good of others to our own4 ,to teach us that the dispensation of the gifts we receive from heaven ought to be regulated by this law1 ,god anciently enjoined the same even in regard to the smallest bounties of his liberality4 ,for he commanded the people to offer to him the firstfruits of the corn1 as a solemn avowal that it was unlawful for them to enjoy any blessings not previously consecrated to him4 ,and if the gifts of ,god are not sanctified to us till after we have with our own hands dedicated them to their ,author1 that must evidently be a sinful abuse which is unconnected with such a dedication4 ,but in vain would you attempt to enrich the ,lord by a communication of your possessions4 ,therefore1 since your 8goodness extendeth not to him107#ahcc7 as the ,psalmist says1 you must exercise it 8towards the saints that are in the earth20 and alms are compared to sacred oblations1 to show that these exercises of charity under the gospel1 correspond to those offerings under the law4 ,,vi4 ,moreover1 that we may not be weary of doing good1 which otherwise would of necessity soon be the case1 we must add also the other character mentioned by the apostle1 that 8charity suffereth long1 and is not easily provoked40 ,the ,lord commands us to do 8good unto all men107#ahcd7 universally1 a great part of whom1 estimated according to their own merits1 are very undeserving2 but here the ,scripture assists us with an excellent rule1 when it inculcates1 that we must not regard the intrinsic merit of men1 but must consider the image of ,god in them1 to which we owe all possible honour and love2 but that this image is most carefully to be observed in them 8who are of the household of faith107#ahce7 inasmuch as it is renewed and restored by the ,spirit of ,christ4 ,whoever1 therefore1 is presented to you that needs your kind offices1 you have no reason to refuse him your assistance4 ,say that he is a stranger2 yet the ,lord has impressed on him a character which ought to be familiar to you2 for which reason he forbids you to despise your own flesh47#ahcf7 ,say that he is contemptible and worthless2 but the ,lord shows him to be one whom he has deigned to grace with his own image4 ,say that you are obliged to him for no services2 but ,god has made him1 as it were1 his substitute1 to whom you acknowledge yourself to be under obligations for numerous and important benefits4 ,say that he is unworthy of your making the smallest exertion on his account2 but the image of ,god1 by which he is recommended to you1 deserves your surrender of yourself and all that you possess4 ,if he not only has deserved no favour1 but1 on the contrary1 has provoked you with injuries and insults1--even this is no just reason why you should cease to embrace him with your affection1 and to perform to him the offices of love4 ,he has deserved1 you will say1 very different treatment from me4 ,but what has the ,lord deserved8 who1 when he commands you to forgive men all their offences against you1 certainly intends that they should be charged to himself4 ,this is the only way of attaining that which is not only difficult1 but utterly repugnant to the nature of man--to love them who hate us17#ahcg7 to requite injuries with kindnesses1 and to return blessings for curses47#ahch7 ,we should remember1 that we must not reflect on the wickedness of men1 but contemplate the ,divine image in them2 which1 concealing and obliterating their faults1 by its beauty and dignity allures us to embrace them in the arms of our love4 ,,vii4 ,this mortification1 therefore1 will not take place in us unless we fulfil all the duties of charity4 ,these are fulfilled1 not by him who merely performs all the external offices of charity1 even without the omission of one1 but by him who does this from a sincere principle of love4 ,for it may happen1 that a man may fully discharge his duty to all men1 with respect to external actions1 and1 at the same time1 be very far from discharging it in the right way4 ,for you may see some men who would be thought extremely liberal1 and yet never bestow any thing without upbraiding1 either by pride of countenance1 or by insolence of language4 ,and we are sunk to such a depth of calamity in this unhappy age1 that scarcely any alms are given1 at least by the majority of mankind1 but in a haughty and contemptuous manner--a corruption which ought not to have been tolerated even among heathen2 for of ,christians there is something further required1 than to display a cheerfulness of countenance1 and to render their benefactions amiable by civility of language4 ,in the first place1 they ought to imagine themselves in the situation of the person who needs their assistance1 and to commiserate his case1 just as though they themselves felt and suffered the same2 so that they may be impelled1 by a sense of mercy and humanity1 to afford assistance to him as readily as if it were to themselves4 ,he who comes to the assistance of his brethren under the influence of such a disposition1 not only will not contaminate his services with arrogance or reproach1 but will neither despise his brother who is the object of his beneficence1 as needing assistance1 nor domineer over him as under an obligation to him2 no more1 for instance1 than we insult a diseased member1 for whose restoration the rest of the body labours1 or suppose it to be under particular obligations to the other members1 because it has needed more assistance than it returned4 ,for the communication of services between the members of the body1 is esteemed to be in no sense gratuitous1 but rather a discharge of that which1 being due by the law of nature1 it would be monstrous to refuse4 ,and for this reason1 he will not suppose himself to have discharged all his duty1 who has performed one kind of service2 as it generally happens1 that a rich man1 after having bestowed some part of his property1 leaves other burdens to be borne by other persons1 and considers himself as exempted from all concern about them4 ,on the contrary1 every man will reflect with himself1 that however great he may be1 he is a debtor to his neighbour1 and that no bounds should be fixed to the exercise of beneficence towards them1 except when his ability fails1 which1 as far as it extends1 ought to be limited by the rule of charity4 ,,viii4 ,let us describe again1 more at large1 the principal branch of self denial1 which we have said relates to ,god2 and indeed many observations have already been made concerning it1 which it would be needless to repeat3 it will be sufficient to show how it habituates us to equanimity and patience4 ,first1 therefore1 in seeking the convenience or tranquillity of the present life1 the ,scripture calls us to this point2 that resigning ourselves and all that we have to the will of ,god1 we should surrender to him the affections of our heart1 to be conquered and reduced to subjection4 ,to desire wealth and honours1 to be ambitious of power1 to accumulate riches1 to amass all those vanities which appear conducive to magnificence and pomp1 our passion is furious1 and our cupidity unbounded4 ,on the contrary1 to poverty1 obscurity1 and meanness1 we feel a wonderful fear and abhorrence1 which stimulate us to avoid them by all possible means4 ,hence we may see1 how restless the minds of all those persons are1 who regulate their lives according to their own reason2 how many arts they try1 and with what exertions they fatigue themselves1 in order1 on the one hand1 to obtain the objects of ambition or avarice1 on the other1 to avoid poverty and meanness4 ,pious men1 therefore1 that they may not be involved in such snares1 must pursue the following course3 ,first1 let them neither desire1 nor hope1 nor entertain a thought of prosperity1 from any other cause than the ,divine blessing2 and on that let them securely and confidently depend4 ,for however the flesh may appear to itself to be abundantly sufficient1 when it either attempts by its own industry1 or strenuous exertions1 to attain honours and wealth1 or is assisted by the favour of man1--yet it is certain1 that all these things are nothing1 and that we shall obtain no advantage1 either by ingenuity or by labour1 but as far as the ,lord shall prosper both4 ,on the contrary1 his benediction alone finds a way1 even through all impediments1 so as to bring all our affairs to a joyful and prosperous conclusion4 ,and though we may1 for the most part1 be able without it to obtain for ourselves some degree of opulence and glory1 as we daily behold impious men accumulating great honours and enormous wealth1 yet1 since those who are under the curse of ,god enjoy not even the smallest particle of happiness1 we shall acquire nothing without the ,divine blessing1 which will not eventually prove a calamity to us4 ,and that is by no means to be desired1 the acquisition of which renders men more miserable4 ,,ix4 ,therefore1 if we believe that all the cause of desirable prosperity consists in the ,divine benediction alone1 without which miseries and calamities of every kind await us1 it follows also1 that we should not passionately strive for wealth and honours1 either relying on our own diligence or acuteness of understanding1 or depending on the favour of men1 or confiding in a vain imagination of chance2 but that we should always regard the ,lord1 to be conducted by his direction to whatsoever lot he has provided for us4 ,the consequence of this will be1 in the first place1 that we shall not rush forward to seize on wealth or honours by unlawful actions1 by deceitful and criminal arts1 by rapacity and injury of our neighbours2 but shall confine ourselves to the pursuit of those interests1 which will not seduce us from the path of innocence4 ,for who can expect the assistance of the ,divine benediction1 amidst fraud1 rapine1 and other iniquitous acts8 ,for as that follows him only whose thoughts are pure1 and whose actions are upright1 so it calls away all those by whom it is sought1 from irregular thoughts and corrupt practices4 ,in the next place1 we shall find a restraint laid upon us1 to keep us from being inflamed with an inordinate desire of growing rich1 and from ambitiously aspiring after honours4 ,for with what face can any man confide in the assistance of ,god1 towards obtaining things which he desires in opposition to the ,divine word8 ,far be it from ,god to follow with the aid of his blessing1 what he curses with his mouth4 ,lastly1 if our success be not equal to our wishes and hopes1 yet we shall be restrained from impatience1 and from execrating our condition1 whatever it may be2 because we shall know1 that this would be murmuring against ,god1 at whose pleasure are dispensed riches and poverty1 honour and contempt4 ,in short1 he who shall repose himself1 in the manner we have mentioned1 on the ,divine blessing1 will neither hunt after the objects violently coveted by men in general1 by evil methods1 from which he will expect no advantage2 nor will he impute any prosperous event to himself1 and to his own diligence1 industry1 or good fortune2 but will acknowledge ,god to be the author of it4 ,if1 while the affairs of others are flourishing1 he makes but a small progress1 or even moves in a retrograde direction1 yet he will bear his poverty with more equanimity and moderation1 than any profane man would feel with a mediocrity of success1 which would merely be inferior to his wishes2 possessing1 indeed1 a consolation in which he may enjoy more tranquil satisfaction1 than in the zenith of opulence or power2 because he considers1 that his affairs are ordered by the ,lord in such a manner as is conducive to his salvation4 ,this1 we see1 was the disposition of ,david1 who1 while he follows ,god1 surrenders himself to his government1 and declares1 that he is 8as a child that is weaned of his mother2 neither do ,i exercise myself10 says he1 8in great matters1 or in things too high for me407#ahci7 ,x4 ,nor is this the only instance in which pious persons should feel such tranquillity and patience2 the same state of mind ought to be extended to all the events to which the present life is exposed4 ,therefore no man has rightly renounced himself1 but he who has wholly resigned himself to the ,lord1 so as to leave all the parts of his life to be governed by his will4 ,he whose mind is thus composed1 whatever may befall him1 will neither think himself miserable1 nor invidiously complain against ,god on account of his lot4 ,the great necessity of this disposition will appear1 if we consider the numerous accidents to which we are subject4 ,diseases of various kinds frequently attack us3 at one time1 the pestilence is raging2 at another1 we are cruelly harassed with the calamities of war2 at another time1 frost or hail1 devouring the hopes of the year1 produces sterility1 which brings us to penury2 a wife1 parents1 children1 or other relatives1 are snatched away by death2 our dwelling is consumed by a fire2 these are the events1 on the occurrence of which1 men curse this life1 or their natal day1 execrate heaven and earth1 reproach ,god1 and1 as they are eloquent to blaspheme1 accuse him of injustice and cruelty4 ,but it behoves a believer1 even in these events1 to contemplate the clemency and truly paternal goodness of ,god4 ,wherefore1 if he sees his relatives removed1 and his house rendered a solitary place1 he must not cease to bless the ,lord1 but rather have recourse to this reflection3 ,yet the grace of the ,lord1 which inhabits my house1 will not leave it desolate4 ,or if he sees his crops bitten or destroyed by frost1 or beaten down by hail1 and famine threatening him1 yet he will not sink into despondency or displeasure against ,god1 but will abide in this confidence--,we are under the guardian care of ,god1 we are 8the sheep of his pasture207#ahdj7 he therefore will supply us with food even in seasons of the greatest barrenness4 ,if he shall be afflicted with disease1 even then he will not be so far discouraged by the bitterness of his pain1 as to break out into impatience1 and to complain against ,god2 but will rather strengthen his patience by a consideration of the justice and lenity of the ,divine correction4 ,finally1 whatever may happen1 knowing it to be ordained by the ,lord1 he will receive it with a placid and grateful heart1 that he may not be guilty of contumaciously resisting his authority1 to whose power he has once resigned himself and all that belongs to him4 ,far1 therefore1 from the heart of a ,christian man be that foolish and most wretched consolation of the heathen1 who1 to fortify their minds against adversity1 imputed it to ,fortune2 with whom they esteemed it foolish to be displeased1 because she was thoughtless and rash1 and blindly wounded without discrimination the worthy and the unworthy4 ,on the contrary1 the rule of piety is1 that ,god alone is the arbiter and governor of all events1 both prosperous and adverse1 and that he does not proceed with inconsiderate impetuosity1 but dispenses to us blessings and calamities with the most systematic justice4 ,chapter ,,viii4 ,bearing ,the ,cross1 ,which ,is ,a ,branch ,of ,self,denial4 ,but it becomes a pious mind to rise still higher1 even to that to which ,christ calls his disciples2 that every one should 8take up his cross407#ahda7 ,for all whom the ,lord has chosen and honoured with admission into the society of his saints1 ought to prepare themselves for a life1 hard1 laborious1 unquiet1 and replete with numerous and various calamities4 ,it is the will of their heavenly ,father to exercise them in this manner1 that he may have a certain proof of those that belong to him4 ,having begun with ,christ his first begotten ,son1 he pursues this method towards all his children4 ,for though ,christ was above all others the beloved ,son1 in whom the ,father was always well pleased17#ahdb7 yet we see how little indulgence and tenderness he experienced2 so that it may be truly said1 not only that he was perpetually burdened with a cross during his residence on earth1 but that his whole life was nothing but a kind of perpetual cross4 ,the apostle assigns the reason1 that it was necessary for him to 8learn obedience by the things which he suffered407#ahdc7 ,why1 then1 should we exempt ourselves from that condition1 to which it behoved ,christ our head to be subject2 especially since his submission was on our account1 that he might exhibit to us an example of patience in his own person8 ,wherefore the apostle teaches1 that it is the destination of all the children of ,god 8to be conformed to him407#ahdd7 ,it is also a source of signal consolation to us1 in unpleasant and severe circumstances1 which are esteemed adversities and calamities1 that we partake of the sufferings of ,christ2 that as he from a labyrinth of all evils entered into the glory of heaven1 so we are conducted forward through various tribulations to the same glory27#ahde7 for ,paul teaches us1 that when we 8know the fellowship of his sufferings10 we also apprehend 8the power of his resurrection20 that while we are conformed to his death1 we are thus prepared to partake of his glorious resurrection47#ahdf7 ,how much is this adapted to alleviate all the bitterness of the cross1 that the more we are afflicted by adversities1 our fellowship with ,christ is so much the more certainly confirmed6 ,by this communion the sufferings themselves not only become blessings to us1 but afford considerable assistance towards promoting our salvation4 ,,ii4 ,besides1 our ,lord was under no necessity of bearing the cross1 except to testify and prove his obedience to his ,father2 but there are many reasons which render it necessary for us to live under a continual cross4 ,first1 as we are naturally too prone to attribute every thing to our flesh1 unless we have1 as it were1 ocular demonstration of our imbecility1 we easily form an extravagant estimate of our strength1 presuming that whatever may happen1 it will remain undaunted and invincible amidst all difficulties4 ,this inflates us with a foolish1 vain1 carnal confidence2 relying on which1 we become contumacious and proud1 in opposition to ,god himself1 just as though our own powers were sufficient for us without his grace4 ,this arrogance he cannot better repress1 than by proving to us from experience1 not only our great imbecility1 but also our extreme frailty4 ,therefore he afflicts us with ignominy1 or poverty1 or loss of relatives1 or disease1 or other calamities2 to the bearing of which being in ourselves unequal1 we ere long sink under them4 ,thus being humbled1 we learn to invoke his strength1 which alone causes us to stand erect under a load of afflictions4 ,moreover1 the greatest saints1 though sensible that they stand by the grace of ,god1 not by their own strength1 are nevertheless more secure than they ought to be of their fortitude and constancy1 unless he leads them by the discipline of the cross into a deeper knowledge of themselves4 ,this presumption insinuated itself even into ,david3 8,in my prosperity ,i said1 ,i shall never be moved2 ,lord1 by thy favour thou hast made my mountain to stand strong4 ,thou didst hide thy face1 and ,i was troubled407#ahdg7 ,for he confesses that his senses were so stupefied and benumbed by prosperity1 that disregarding the grace of ,god1 on which he ought to have depended1 he relied on himself1 so as to promise himself a permanent standing4 ,if this happened to so great a prophet1 who of us should not be fearful and cautious8 ,though in prosperity1 therefore1 they have flattered themselves with the notion of superior constancy and patience1 yet when humbled by adversity1 they learn that this was mere hypocrisy4 ,admonished by such evidences of their maladies1 believers advance in humility1 and1 divested of corrupt confidence in the flesh1 betake themselves to the grace of ,god2 and when they have applied to it1 they experience the presence of the ,divine strength1 in which they find abundant protection4 ,,iii4 ,this is what ,paul teaches1 that 8tribulation worketh patience1 and patience experience407#ahdh7 ,for the promise of ,god to believers1 that he will assist them in tribulations1 they experience to be true1 when they patiently stand supported by his power1 which they certainly could not do by their own strength4 ,patience1 therefore1 affords a proof to the saints1 that ,god will really give the assistance he has promised in every time of need4 ,this also confirms their hope2 for it would be too much ingratitude not to rely on the truth of ,god for the future1 which they have hitherto experienced to be constant and certain4 ,we see now what a series of benefits we derive from the cross4 ,for1 subverting the opinion which we have falsely preconceived of our own strength1 and detecting our hypocrisy1 with which we are enamoured1 it expels pernicious and carnal confidence2 when we are thus humbled1 it teaches us to rely upon ,god alone1 which keeps us from sinking under afflictions4 ,and victory is followed by hope2 inasmuch as the ,lord1 by the performance of his promises1 establishes his truth for the future4 ,though these were the only reasons that could be given1 they are sufficient to show the necessity of the discipline of the cross4 ,for it is no small advantage to be divested of a blind selflove1 that we may be fully conscious of our imbecility2 to be affected with a sense of our imbecility1 that we may learn to be diffident of ourselves2 to be diffident of ourselves1 that we may transfer our confidence to ,god2 to depend with unreserved confidence on ,god1 that1 relying on his assistance1 we may persevere unconquered to the end2 to stand in his grace1 that we may know his veracity in his promises2 to experience the certainty of his promises1 that our hope may thereby be strengthened4 ,,iv4 ,the ,lord has also another end in afflicting his children2 to try their patience1 and teach them obedience4 ,not1 indeed1 that they can perform any other obedience to him than that which he has given them2 but he is pleased in this manner1 by clear evidences1 to exhibit and testify the graces which he has conferred on his saints1 that they may not be concealed in inactivity within them4 ,therefore1 in giving an open manifestation of the strength and constancy in suffering1 with which he has furnished his servants1 he is said to try their patience4 ,hence these expressions1 that 8,god did tempt ,abraham10 and prove his piety1 from the circumstance of his not refusing to sacrifice his own and only son47#ahdi7 ,wherefore ,peter states1 that our faith is tried by tribulations1 just as gold is tried by fire in a furnace47#ahej7 ,now1 who can say that it is not necessary for this most excellent gift of patience1 which a believer has received from his ,god1 to be brought forward into use1 that it may be ascertained and manifested8 ,for otherwise men will never esteem it as it deserves4 ,but if ,god himself acts justly1 when1 to prevent the virtues which he has conferred on believers from being concealed in obscurity and remaining useless and perishing1 he furnishes an occasion for exciting them1--there is the best of reasons for the afflictions of the saints1 without which they would have no patience4 ,by the cross they are also1 ,i say1 instructed to obedience2 because they are thus taught to live1 not according to their own inclination1 but according to the will of ,god4 ,if every thing succeeded with them according to their wishes1 they would not know what it is to follow ,god4 ,but ,seneca mentions that this was an ancient proverb1 when they would exhort any one to bear adversity with patience1 8,follow ,god40 ,this implied that man submitted to the yoke of ,god1 only when he resigned himself to his corrections4 ,now1 if it is most reasonable that we should prove ourselves in all things obedient to our heavenly ,father1 we certainly ought not to deny him the use of every method to accustom us to practise this obedience4 ,v4 ,yet we do not perceive how necessary this obedience is to us1 unless we at the same time reflect on the great wantonness of our flesh to shake off the ,divine yoke1 as soon as we have been treated with a little tenderness and indulgence4 ,the case is exactly the same as with refractory horses1 which1 after having been pampered for some days in idleness1 grow fierce and untamable1 and regard not the rider1 to whose management they previously submitted4 ,and we are perpetual examples of what ,god complains of in the people of ,israel2 when we are 8waxen fat10 and are 8covered with fatness107#ahea7 we kick against him who has cherished and supported us4 ,the beneficence of ,god ought to have allured us to the consideration and love of his goodness2 but since such is our ingratitude1 that we are rather constantly corrupted by his indulgence1 it is highly necessary for us to be restrained by some discipline from breaking out into such petulance4 ,therefore1 that we may not be made haughty by an excessive abundance of wealth1 that we may not become proud on being distinguished with honours1 that we may not be rendered insolent by being inflated with other advantages1 mental1 corporeal1 or external1 the ,lord himself1 as he foresees will be expedient1 by the remedy of the cross1 opposes1 restrains1 and subdues the haughtiness of our flesh2 and that by various methods1 adapted to promote the benefit of each individual4 ,for we are not all equally afflicted with the same diseases1 or all in need of an equally severe method of cure4 ,hence we see different persons exercised with different kinds of crosses4 ,but whilst the heavenly ,physician1 consulting the health of all his patients1 practises a milder treatment towards some1 and cures others with rougher remedies1 yet he leaves no one completely exempted1 because he knows we are all diseased1 without the exception of a single individual4 ,,vi4 ,moreover it is necessary that our most merciful ,father should not only prevent our infirmity for the future1 but also frequently correct our past offences1 to preserve us in a course of legitimate obedience to himself4 ,wherefore in every affliction we ought immediately to recollect the course of our past life4 ,in reviewing it1 we shall certainly find that we have committed what was deserving of such chastisement4 ,nevertheless the exhortation to patience must not be principally founded on a consciousness of sin4 ,for the ,scripture furnishes a far better consideration1 when it informs us1 that in adversity 8we are chastened of the ,lord1 that we should not be condemned with the world407#aheb7 ,therefore1 even in the bitterness of tribulations1 it becomes us to acknowledge the clemency and benignity of our ,father towards us2 since even then he ceases not to promote our salvation4 ,for he afflicts1 not to ruin or destroy us1 but rather to deliver us from the condemnation of the world4 ,this idea will lead us to what the ,scripture inculcates in another place3 8,my son1 despise not the chastening of the ,lord1 neither be weary of his correction2 for whom the ,lord loveth he correcteth1 even as a father the son in whom he delighteth407#ahec7 ,when we recognize the rod of a father1 is it not our duty rather to show ourselves obedient and docile children1 than contumaciously to imitate desperate men1 who have been hardened in their transgressions8 ,god loses us1 unless he recalls us after our defections from him2 so that the apostle correctly remarks1 8,if ye be without chastisement1 then are ye bastards1 and not sons407#ahed7 ,we are extremely perverse1 therefore1 if we cannot bear with him1 while he declares his benevolence towards us1 and his great concern for our salvation4 ,the ,scripture points out this difference between believers and unbelievers2 the latter1 as the slaves of an inveterate and incurable iniquity1 are only rendered more wicked and obstinate by correction2 the former1 like ingenuous children1 are led to a salutary repentance4 ,you have to choose now in which number you would prefer to stand4 ,but having treated of this subject elsewhere1 ,i shall conclude1 contenting myself with having thus briefly touched on it here4 ,,vii4 ,but it is a source of peculiar consolation when we suffer persecution 8for righteousness' sake407#ahee7 ,for we ought then to reflect how greatly we are honoured by ,god1 when he thus distinguishes us with the peculiar characteristic of his service4 ,i call it persecution for righteousness' sake1 not only when we suffer in defence of the gospel1 but also when we are molested in the vindication of any just cause4 ,whether1 therefore1 in asserting the truth of ,god1 in opposition to the falsehoods of ,satan1 or in undertaking the protection of good and innocent men against the injuries of the wicked1 it be necessary for us to incur the resentment and hatred of the world1 by which our lives1 our fortunes1 or our reputation1 may be endangered1--let it not be grievous or irksome to us thus far to employ ourselves in the service of ,god2 nor let us imagine ourselves to be miserable in those respects in which he has with his own mouth pronounced us blessed4 ,it is true1 that poverty1 considered in itself1 is misery2 and the same may be said of exile1 contempt1 imprisonment1 ignominy2 finally1 death is of all calamities the last and worst4 ,but with the favour of our ,god1 they are all conducive to our happiness4 ,let us therefore be content with the testimony of ,christ1 rather than with the false opinion of the flesh4 ,thus we shall rejoice1 like the apostles1 whenever he shall 8count us worthy to suffer shame for his name407#ahef7 ,for if1 being innocent and conscious of our own integrity1 we are stripped of our property by the villany of the wicked1 we are reduced to poverty indeed among men1 but we thereby obtain an increase of true riches with ,god in heaven2 if we are banished from our country1 we are more intimately received into the family of ,god2 if we meet with vexation and contempt1 we are so much the more firmly rooted in ,christ2 if we are stigmatized with reproach and ignominy1 we are so much the more exalted in the kingdom of ,god2 if we are massacred1 it opens an entrance for us into a life of blessedness4 ,we ought to be ashamed of setting a lower estimation on things on which the ,lord has attached such a great value1 than on the shadowy and evanescent pleasures of the present life4 ,,viii4 ,since the ,scripture1 therefore1 by these and similar instructions1 affords abundant consolation under all the ignominy and calamity which we sustain in the defence of righteousness1 we are chargeable with extreme ingratitude if we do not receive them from the hand of the ,lord with cheerful resignation2 especially since this is the species of affliction1 or the cross1 most peculiar to believers1 by which ,christ will be glorified in us1 according to the declaration of ,peter47#aheg7 ,and contumelious treatment being to ingenuous minds more intolerable than a hundred deaths1 ,paul expressly apprizes us1 that not only persecutions1 but reproaches await us1 8because we trust in the living ,god407#aheh7 ,as in another place he directs us by his example to go through 8evil report and good report407#ahei7 ,nor are we required to exercise such a cheerfulness as to banish all sense of bitterness and sorrow2 the saints could discover no patience under the cross1 unless they were tormented with sorrow and harassed with grief4 ,if there were no hardship in poverty1 no agony in diseases1 no distress in ignominy1 no horror in death1--what fortitude or moderation would be displayed in regarding them with absolute indifference8 ,but since each of these1 by its own essential bitterness1 naturally preys on all our hearts1 herein the fortitude of a believer is manifested1 if1 when he experiences such bitterness1 how grievously soever he may be distressed by it1 yet by valiantly resisting1 he at length overcomes it2 his patience displays itself1 if1 when he is sharply provoked1 he is nevertheless restrained by the fear of ,god from any eruptions of intemperance3 his cheerfulness is conspicuous1 if1 when he is wounded by sadness and sorrow1 he is satisfied with the spiritual consolation of ,god4 ,,ix4 ,this conflict1 which believers sustain against the natural emotions of sorrow1 while they cultivate patience and moderation1 ,paul has beautifully described in the following words3 8,we are troubled on every side1 yet not distressed2 we are perplexed1 but not in despair2 persecuted1 but not forsaken2 cast down1 but not destroyed407#ahfj7 ,you see that patiently to bear the cross does not consist in an absolute stupefaction and privation of all sense of sorrow1 according to the foolish description given by the ancient ,stoics of a magnanimous man1 as one who1 divested of the feelings of human nature1 is alike unaffected by adverse and prosperous events1 by sorrowful and joyful ones4 ,and what advantage have they derived from this sublime wisdom8 ,they have depicted an image of patience1 such as never has been found1 such as never can exist among men2 but in their ardour for a patience too perfect and precise1 they have banished its influence from human life4 ,at present also among ,christians there are modern ,stoics1 who esteem it sinful not only to groan and weep1 but even to discover sadness and solicitude4 ,these paradoxes generally proceed from idle men1 who1 employing themselves more in speculation than in action1 can produce nothing but such paradoxical notions4 ,but we have nothing to do with that ironhearted philosophy1 which our ,master and ,lord has condemned not only in words1 but even by his own example4 ,for he mourned and wept both for his own calamities and for those of others4 ,nor did he teach his disciples a different conduct4 8,the world10 says he1 8shall rejoice1 but ye shall weep and lament407#ahfa7 ,and that no man might pervert it into a crime1 he has formally pronounced a blessing on them that mourn27#ahfb7 and no wonder4 ,for if all tears be reprobated1 what judgment shall we form concerning the ,lord himself1 from whose body distilled tears of blood87#ahfc7 ,if every terror be stigmatized with the charge of unbelief1 what character shall we attribute to that horror and consternation with which we read that he was so violently depressed8 ,if all sorrow be displeasing1 how can we be pleased with his confessing that his 8soul0 was 8sorrowful even unto death80 ,x4 ,i have thought proper to mention these things1 in order to preserve pious minds from despair2 that they may not hastily renounce the study of patience1 because they cannot divest themselves of the natural affection of sorrow4 ,this must necessarily be the case with those who degrade patience into insensibility1 and a man of fortitude and constancy into a senseless block4 ,for the ,scripture applauds the saints for their patience1 when they are afflicted with severe calamities1 but not broken and overcome by them2 when they are bitterly distressed1 but are filled at the same time with spiritual joy2 when they are oppressed with anxiety1 but are revived and exhilarated with ,divine consolation4 ,at the same time there is that opposition in their hearts1 that the feelings of nature avoid and dread those things which they experience to be inimical to it2 but the affection of piety struggles even through these difficulties to obey the ,divine will4 ,this opposition the ,lord expressed1 when he thus addressed ,peter3 8,when thou wast young1 thou girdedst thyself1 and walkedst whither thou wouldest2 but when thou shalt be old1 another shall gird thee1 and carry thee whither thou wouldest not407#ahfd7 ,it is not probable that ,peter1 when he was called to glorify ,god by his death1 was drawn to it with reluctance and resistance2 in this case his martyrdom would be entitled to little applause4 ,but however he might submit with the greatest alacrity of heart to the ,divine appointment1 yet1 not having divested himself of human nature1 he was distracted by two contrary inclinations4 ,for when he contemplated the bloody death he was about to undergo1 stricken with a dread of it1 he would gladly have escaped4 ,on the contrary1 when he considered that he was called to it by the ,divine will1 suppressing all fear1 he unreluctantly and even cheerfully submitted to it4 ,it must be our study1 therefore1 if we would be the disciples of ,christ1 that our minds may be imbued with so great a reverence for ,god1 and such an unreserved obedience to him1 as may overcome all contrary affections1 and make them submit to his appointments4 ,thus1 whatever kind of affliction we endure1 even in the greatest distresses of the mind1 we shall constantly retain our patience4 ,for adversity itself will have its stings1 with which we shall be wounded4 ,thus1 when afflicted with disease1 we shall groan and be disquieted1 and pray for the restoration of health2 thus1 when oppressed with poverty1 we shall feel the stings of solicitude and sorrow2 thus we shall be affected with the grief of ignominy1 contempt1 and injury2 thus we shall shed the tears due to nature at the funerals of our friends2 but we shall always recur to this conclusion1 ,this affliction is appointed by the ,lord1 therefore let us submit to his will4 ,even in the agonies of grief1 amid groans and tears1 there is a necessity for the intervention of this reflection1 in order to incline the heart cheerfully to bear those things by which it is so affected4 ,,xi4 ,but as we have deduced the principal reason for bearing the cross from a consideration of the ,divine will1 we must briefly point out the difference between philosophical and ,christian patience4 ,for very few of the philosophers have risen to such an eminence of reason1 as to perceive that we are exercised with afflictions by the ,divine hand1 and to conclude that ,god ought to be obeyed in these occurrences2 and even those who have gone to this length1 adduce no other reason1 than because it is necessary4 ,what is this but saying1 that we must submit to ,god1 because it were in vain to contend against him8 ,for if we obey ,god only from necessity1 if it were possible to escape from him1 our obedience would cease4 ,but the ,scripture enjoins us to consider the ,divine will in a very different point of view2 first1 as consistent with justice and equity2 secondly1 as directed to the accomplishment of our salvation4 ,christian exhortations to patience1 then1 are such as these3 ,whether we are afflicted with poverty1 or exile1 or imprisonment1 or reproach1 or disease1 or loss of relatives1 or any other similar calamity1 we must reflect that none of these things happen without the appointment and providence of ,god2 and1 moreover1 that he does nothing but with the most systematic justice4 ,do not our innumerable and daily transgressions deserve more severe and grievous chastisements than those which his clemency inflicts on us8 ,is it not highly reasonable that our flesh should be subdued1 and as it were accustomed to the yoke1 lest it should break out1 according to its propensities1 into lawless excesses8 ,are not the righteousness and truth of ,god worthy of our labours on their account8 ,but if the equity of ,god evidently appears in our afflictions1 we cannot without iniquity either murmur or resist4 ,we no longer hear that frigid maxim of the philosophers1 ,we must submit to necessity2 but a lesson lively and full of efficacy1 ,we must obey1 because it is unlawful to resist3 we must patiently suffer1 because impatience is a rebellious opposition to the justice of ,god4 ,because nothing is really amiable to us but what we know to be conducive to our benefit and salvation1 our most merciful ,father affords us consolation also in this respect1 by declaring1 that even in afflicting us with the cross1 he promotes our salvation4 ,but if it be evident that tribulations are salutary for us1 why should we not endure them with grateful and placid hearts8 ,in patiently bearing them1 therefore1 we do not submit to necessity1 but acquiesce in our own benefit4 ,the effect of these considerations is1 that in proportion as our minds are oppressed under the cross with the natural sense of affliction1 so greatly are they dilated with spiritual joy4 ,this is attended also by thanksgiving1 which cannot be without joy4 ,but if praise and thanksgiving to the ,lord can only proceed from a cheerful and joyful heart1--and there is nothing which ought to repress these emotions within us1--this shows how necessary it is that the bitterness of the cross should be tempered with spiritual joy4 ,chapter ,,ix4 ,meditation ,on ,the ,future ,life4 ,with whatever kind of tribulation we may be afflicted1 we should always keep this end in view--to habituate ourselves to a contempt of the present life1 that we may thereby be excited to meditation on that which is to come4 ,for the ,lord1 well knowing our strong natural inclination to a brutish love of the world1 adopts a most excellent method to reclaim us and rouse us from our insensibility1 that we may not be too tenaciously attached to that foolish affection4 ,there is not one of us who is not desirous of appearing1 through the whole course of his life1 to aspire and strive after celestial immortality4 ,for we are ashamed of excelling in no respect the brutal herds1 whose condition would not be at all inferior to ours1 unless there remained to us a hope of eternity after death4 ,but if you examine the designs1 pursuits1 and actions of every individual1 you will find nothing in them but what is terrestrial4 ,hence that stupidity1 that the mental eyes1 dazzled with the vain splendour of riches1 power1 and honours1 cannot see to any considerable distance4 ,the heart also1 occupied and oppressed with avarice1 ambition1 and other inordinate desires1 cannot rise to any eminence4 ,in a word1 the whole soul1 fascinated by carnal allurements1 seeks its felicity on earth4 ,to oppose this evil1 the ,lord1 by continual lessons of miseries1 teaches his children the vanity of the present life4 ,that they may not promise themselves profound and secure peace in it1 therefore he permits them to be frequently disquieted and infested with wars or tumults1 with robberies or other injuries4 ,that they may not aspire with too much avidity after transient and uncertain riches1 or depend on those which they possess1--sometimes by exile1 sometimes by the sterility of the land1 sometimes by a conflagration1 sometimes by other means1 he reduces them to indigence1 or at least confines them within the limits of mediocrity4 ,that they may not be too complacently delighted with conjugal blessings1 he either causes them to be distressed with the wickedness of their wives1 or humbles them with a wicked offspring1 or afflicts them with want or loss of children4 ,but if in all these things he is more indulgent to them1 yet that they may not be inflated with vain glory1 or improper confidence1 he shows them by diseases and dangers the unstable and transitory nature of all mortal blessings4 ,we therefore truly derive advantage from the discipline of the cross1 only when we learn that this life1 considered in itself1 is unquiet1 turbulent1 miserable in numberless instances1 and in no respect altogether happy2 and that all its reputed blessings are uncertain1 transient1 vain1 and adulterated with a mixture of many evils2 and in consequence of this at once conclude1 that nothing can be sought or expected on earth but conflict1 and that when we think of a crown we must raise our eyes towards heaven4 ,for it must be admitted1 that the mind is never seriously excited to desire and meditate on the future life1 without having previously imbibed a contempt of the present4 ,,ii4 ,there is no medium between these two extremes2 either the earth must become vile in our estimation1 or it must retain our immoderate love4 ,wherefore1 if we have any concern about eternity1 we must use our most diligent efforts to extricate ourselves from these fetters4 ,now1 since the present life has numerous blandishments to attract us1 and much pleasure1 beauty1 and sweetness to delight us1--it is very necessary to our highest interests1 that we should be frequently called off1 that we may not be fascinated with such allurements4 ,for what would be the consequence1 if we were perpetually happy in the enjoyment of the blessings of this life2 since we cannot1 even by the incessant stimulus of calamity after calamity1 be sufficiently aroused to a consideration of its misery8 ,that human life is like a vapour or a shadow1 is not only known to the learned1 but even the vulgar have no proverb more common2 and perceiving it to be a thing the knowledge of which would be eminently useful1 they have represented it in many remarkable sentences4 ,but there is scarcely any thing which we more carelessly consider1 or sooner forget2 for we undertake every thing as though we were erecting for ourselves an immortality on earth4 ,if a funeral pass by1 or we walk among the tombs1 because the image of death is then presented to our eyes1 we philosophize1 ,i confess1 in an admirable manner concerning the vanity of the present life2 although even that is not always the case1 for frequently we are quite unaffected with all these things4 ,but when this effect is produced1 our philosophy is momentary1 vanishing as soon as we withdraw1 and leaving not even the smallest vestige behind it2 in short1 it passes away1 and is forgotten just like the plaudits of a theatre at any entertaining exhibition4 ,and forgetting not only death1 but mortality itself1 as though no rumour concerning it had ever reached us1 we relapse into a supine security of immortality on earth4 ,if any one1 in the mean time1 reminds us of the unwelcome proverb1 that man is a creature of a day1 we acknowledge the truth of it indeed1 but with such inattention that the idea of perpetually living here still remains fixed in our minds4 ,who1 then1 can deny1 that it is highly useful to us all1 ,i do not say to be admonished by words1 but by every possible evidence to be convinced1 of the miserable condition of the present life2 since even after we are convinced of it1 we scarcely cease to be besotted with a perverse and foolish admiration of it1 as though it contained the greatest attainable blessings8 ,but if it be necessary for ,god to instruct us1 it is1 on the other hand1 our duty to listen to him when he calls1 and rebukes our sluggishness2 in order that1 despising the world1 we may apply ourselves with our whole heart to meditate on the life which is to come4 ,,iii4 ,but believers should accustom themselves to such a contempt of the present life1 as may not generate either hatred of life1 or ingratitude towards ,god4 ,for this life1 though it is replete with innumerable miseries1 is yet deservedly reckoned among the ,divine blessings which must not be despised4 ,wherefore1 if we discover nothing of the ,divine beneficence in it1 we are already guilty of no small ingratitude towards ,god himself4 ,but to believers especially it should be a testimony of the ,divine benevolence1 since the whole of it is destined to the advancement of their salvation4 ,for before he openly discovers to us the inheritance of eternal glory1 he intends to reveal himself as our ,father in inferior instances2 and those are the benefits which he daily confers on us4 ,since this life1 then1 is subservient to a knowledge of the ,divine goodness1 shall we fastidiously scorn it1 as though it contained no particle of goodness in it8 ,we must therefore have this sense and affection1 to class it among the bounties of the ,divine benignity which are not to be rejected4 ,for if ,scripture testimonies were wanting1 which are very numerous and clear1 even nature itself exhorts us to give thanks to the ,lord for having introduced us to the light of life1 for granting us the use of it1 and giving us all the helps necessary to its preservation4 ,and it is a far superior reason for gratitude1 if we consider that here we are in some measure prepared for the glory of the heavenly kingdom4 ,for the ,lord has ordained1 that they who are to be hereafter crowned in heaven1 must first engage in conflicts on earth1 that they may not triumph without having surmounted the difficulties of warfare and obtained the victory4 ,another reason is1 that here we begin in various blessings to taste the sweetness of the ,divine benignity1 that our hope and desire may be excited after the full revelation of it4 ,when we have come to this conclusion1 that our life in this world is a gift of the ,divine clemency1 which1 as we owe to him1 we ought to remember with gratitude1 it will then be time for us to descend to a consideration of its most miserable condition1 that we may be delivered from excessive love of it1 to which1 as has been observed1 we are naturally inclined4 ,,iv4 ,now1 whatever is abstracted from the corrupt love of this life should be added to the desire of a better4 ,i grant1 indeed1 the correctness of their opinion1 who considered it as the greatest blessing not to be born1 and as the next1 to die immediately4 ,for1 being heathens1 destitute of the knowledge of ,god and of true religion1 what could they see in it but unhappiness and misery8 ,nor was there any thing irrational in the conduct of those who mourned and wept at the births of their relations1 and solemnly rejoiced at their funerals4 ,but they practised this without any advantage2 for1 destitute of the true doctrine of faith1 they did not perceive how that can conduce to the benefit of the pious1 which in itself is neither blessed nor desirable2 and so their views terminated in despair4 ,it should be the object of believers1 therefore1 in judging of this mortal life1 that understanding it to be of itself nothing but misery1 they may apply themselves wholly1 with increasing cheerfulness and readiness1 to meditate on the future and eternal life4 ,when we come to this comparison1 then indeed the former may be not only securely neglected1 but1 in competition with the latter1 altogether despised and abhorred4 ,for if heaven is our country1 what is the earth but a place of exile8 ,if the departure out of the world is an entrance into life1 what is the world but a sepulchre8 ,what is a continuance in it but an absorption in death8 ,if deliverance from the body is an introduction into complete liberty1 what is the body but a prison8 ,if to enjoy the presence of ,god is the summit of felicity1 is it not misery to be destitute of it8 ,but till we escape out of the world1 8we are absent from the ,lord407#ahfe7 ,therefore1 if the terrestrial life be compared with the celestial1 it should undoubtedly be despised and accounted of no value4 ,it certainly is never to be hated1 except in as much as it keeps us obnoxious to sin2 although even that hatred is not properly to be applied to life itself4 ,it becomes us1 however1 to be so affected with weariness or hatred of it1 as to desire its end1 but to be also prepared to remain in it during the ,divine pleasure2 that is to say1 our weariness should be remote from all murmuring and impatience4 ,for it is a post at which the ,lord has placed us1 to be retained by us till he call us away4 ,paul1 indeed1 bewails his lot1 that he is kept in bondage by the fetters of the body longer than he would wish1 and sighs with an ardent desire of deliverance27#ahff7 nevertheless1 obedient to the ,divine authority1 he professes himself prepared for both2 for he acknowledges himself under an obligation to ,god to glorify his name either by life or by death27#ahfg7 but that it belongs to the ,lord to determine what will conduce most to his glory4 ,therefore1 if it becomes us 8to live and to die to the ,lord107#ahfh7 let us leave the limits of our life and death to his decision2 yet in such a manner1 as ardently to desire and continually to meditate on the latter1 but to despise the former in comparison with future immortality1 and on account of the servitude of sin1 to wish to forsake it whenever it shall please the ,lord4 ,v4 ,but it is monstrous1 that instead of this desire of death1 multitudes who boast themselves to be ,christians1 are filled with such a dread of it1 that they tremble whenever it is mentioned1 as if it were the greatest calamity that could befall them4 ,it is no wonder1 indeed1 if our natural feelings should be alarmed at hearing of our dissolution4 ,but it is intolerable that there should not be in a ,christian breast sufficient light of piety to overcome and suppress all that fear with superior consolation4 ,for if we consider1 that this unstable1 depraved1 corruptible1 frail1 withering1 and rotten tabernacle of our body is dissolved1 in order that it may hereafter be restored to a durable1 perfect1 incorruptible1 and heavenly glory1--will not faith constrain us ardently to desire what nature dreads8 ,if we consider1 that by death we are recalled from exile to inhabit our own country1 and that a heavenly one1 shall we derive thence no consolation8 ,but it will be said1 ,there is nothing that does not desire to be permanent4 ,i admit it2 and contend that we ought therefore to direct our views to a future immortality1 where we may obtain a fixed condition1 which is nowhere to be found on earth4 ,for ,paul excellently teaches believers to go with alacrity to death1 8not for that they would be unclothed1 but clothed upon407#ahfi7 ,shall brute animals1 and even inanimate creatures1 down to stocks and stones1 conscious of their present vanity1 be looking forward to the resurrection at the last day1 that they may be delivered from vanity1 together with the children of ,god2 and shall we1 endued with the light of understanding1 and1 what is superior to the natural understanding1 illuminated with the ,spirit of ,god1 when the question respects our own existence1 not raise our minds above the corruption of this world8 ,but it is not necessary to my present design1 nor suitable in this place1 to argue against such extreme perverseness4 ,and ,i have already declared in the beginning1 that ,i would not undertake a diffuse discussion of commonplace topics4 ,i would persuade such timid minds to read ,cyprian's treatise on ,mortality1 did they not deserve rather to be referred to the philosophers1 that they may begin to blush1 when they see the contempt of death discovered by them4 ,but this we may positively conclude1 that no man has made any good proficiency in the school of ,christ1 but he who joyfully expects both the day of death and that of the final resurrection4 ,for ,paul describes all believers by this character17#ahgj7 and the ,scripture often recalls our attention to it1 when it intends to furnish us with a reason for true joy4 8,look up10 saith the ,lord1 8and lift up your heads2 for your redemption draweth nigh407#ahga7 ,is it reasonable1 that what he designed so powerfully to excite us to exultation and alacrity1 should produce nothing but sorrow and consternation8 ,if this be the case1 why do we still glory in him as our ,master8 ,let us therefore acquire a sounder judgment2 and notwithstanding the opposition of the blind and stupid cupidity of our flesh1 let us not hesitate ardently to desire the advent of the ,lord1 as of all events the most auspicious4 ,for he shall come to us as a ,redeemer1 to deliver us from this bottomless gulf of all evils and miseries1 and introduce us into that blessed inheritance of his life and glory4 ,,vi4 ,it is certainly true1 that the whole family of believers1 as long as they dwell on the earth1 must be 8accounted as sheep for the slaughter107#ahgb7 that they may be conformed to ,christ their ,head4 ,their state1 therefore1 would be extremely deplorable1 if they did not elevate their thoughts towards heaven1 rise above all sublunary things1 and look beyond present appearances47#ahgc7 ,on the contrary1 when they have once raised their heads above this world1 although they see the impious flourishing in riches and honours1 and enjoying the most profound tranquillity2 though they see them boasting of their splendour and luxury1 and behold them abounding in every delight2 though they may also be harassed by their wickedness1 insulted by their pride1 defrauded by their avarice1 and may receive from them any other lawless provocations1--yet they will find no difficulty in supporting themselves even under such calamities as these4 ,for they will keep in view that day when the ,lord will receive his faithful servants into his peaceful kingdom2 will wipe every tear from their eyes17#ahgd7 invest them with robes of joy1 adorn them with crowns of glory1 entertain them with his ineffable delights1 exalt them to fellowship with his majesty1 and1 in a word1 honour them with a participation of his happiness4 ,but the impious1 who have been great in this world1 he will precipitate down to the lowest ignominy2 he will change their delights into torments1 and their laughter and mirth into weeping and gnashing of teeth2 he will disturb their tranquillity with dreadful agonies of conscience1 and will punish their delicacy with inextinguishable fire1 and even put them in subjection to the pious1 whose patience they have abused4 ,for1 according to ,paul1 8it is a righteous thing with ,god to recompense tribulation to them that trouble0 the saints1 8and to0 them 8who are troubled1 rest1 when the ,lord ,jesus shall be revealed from heaven407#ahge7 ,this is our only consolation2 and deprived of this1 we must of necessity either sink into despondency of mind1 or solace ourselves to our own destruction with the vain pleasures of the world4 ,for even the ,psalmist confesses that he staggered17#ahgf7 when he was too much engaged in contemplating the present prosperity of the impious2 and that he could no otherwise establish himself1 till he entered the sanctuary of ,god1 and directed his views to the last end of the godly and of the wicked4 ,to conclude in one word1 the cross of ,christ triumphs1 in the hearts of believers1 over the devil and the flesh1 over sin and impious men1 only when their eyes are directed to the power of the resurrection4 ,chapter ,x4 ,the ,right ,use ,of ,the ,present ,life ,and ,its ,supports4 ,by such principles1 the ,scripture also fully instructs us in the right use of terrestrial blessings--a thing that ought not to be neglected in a plan for the regulation of life4 ,for if we must live1 we must also use the necessary supports of life2 nor can we avoid even those things which appear to subserve our pleasures rather than our necessities4 ,it behooves us1 therefore1 to observe moderation1 that we may use them with a pure conscience1 whether for necessity or for pleasure4 ,this the ,lord prescribes in his word1 when he teaches us1 that to his servants the present life is like a pilgrimage1 in which they are travelling towards the celestial kingdom4 ,if we are only to pass through the earth1 we ought undoubtedly to make such a use of its blessings as will rather assist than retard us in our journey4 ,it is not without reason1 therefore1 that ,paul advises us to use this world as though we used it not1 and to buy with the same disposition with which we sell47#ahgg7 ,but as this is a difficult subject1 and there is danger of falling into one of two opposite errors1 let us endeavour to proceed on safe ground1 that we may avoid both extremes4 ,for there have been some1 in other respects good and holy men1 who1 seeing that intemperance and luxury1 unless restrained with more than ordinary severity1 would perpetually indulge the most extravagant excesses1 and desiring to correct such a pernicious evil1 have adopted the only method which occurred to them1 by permitting men to use corporeal blessings no further than their necessity should absolutely require4 ,this advice was well intended1 but they were far too austere4 ,for they committed the very dangerous error of imposing on the conscience stricter rules than those which are prescribed to it by the word of the ,lord4 ,by restriction within the demands of necessity1 they meant an abstinence from every thing from which it is possible to abstain2 so that1 according to them1 it would scarcely be lawful to eat or drink any thing but bread and water4 ,others have discovered still greater austerity1 like ,crates the ,theban1 who is said to have thrown his wealth into the sea1 from an apprehension that1 unless it were destroyed1 he should himself be destroyed by it4 ,on the contrary1 many in the present day1 who seek a pretext to excuse intemperance in the use of external things1 and at the same time desire to indulge the licentiousness of the flesh1 assume as granted1 what ,i by no means concede to them1 that this liberty is not to be restricted by any limitation2 but that it ought to be left to the conscience of every individual to use as much as he thinks lawful for himself4 ,i grant1 indeed1 that it is neither right nor possible to bind the conscience with the fixed and precise rules of law in this case2 but since the ,scripture delivers general rules for the lawful use of earthly things1 our practice ought certainly to be regulated by them4 ,,ii4 ,it must be laid down as a principle1 that the use of the gifts of ,god is not erroneous1 when it is directed to the same end for which the ,creator himself has created and appointed them for us2 since he has created them for our benefit1 not for our injury4 ,wherefore1 no one will observe a more proper rule1 than he who shall diligently regard this end4 ,now1 if we consider for what end he has created the various kinds of aliment1 we shall find that he intended to provide not only for our necessity1 but likewise for our pleasure and delight4 ,so in clothing1 he has had in view not mere necessity1 but propriety and decency4 ,in herbs1 trees1 and fruits1 beside their various uses1 his design has been to gratify us by graceful forms and pleasant odours4 ,for if this were not true1 the ,psalmist would not recount among the ,divine blessings1 8wine that maketh glad the heart of man1 and oil to make his face to shine207#ahgh7 nor would the ,scriptures universally declare1 in commendation of his goodness1 that he has given all these things to men4 ,and even the natural properties of things sufficiently indicate for what end1 and to what extent1 it is lawful to use them4 ,but shall the ,lord have endued flowers with such beauty1 to present itself to our eyes1 with such sweetness of smell1 to impress our sense of smelling2 and shall it be unlawful for our eyes to be affected with the beautiful sight1 or our olfactory nerves with the agreeable odour8 ,what6 has he not made such a distinction of colours as to render some more agreeable than others8 ,has he not given to gold and silver1 to ivory and marble1 a beauty which makes them more precious than other metals or stones8 ,in a word1 has he not made many things worthy of our estimation1 independently of any necessary use8 ,,iii4 ,let us discard1 therefore1 that inhuman philosophy which1 allowing no use of the creatures but what is absolutely necessary1 not only malignantly deprives us of the lawful enjoyment of the ,divine beneficence1 but which cannot be embraced till it has despoiled man of all his senses1 and reduced him to a senseless block4 ,but1 on the other hand1 we must1 with equal diligence1 oppose the licentiousness of the flesh2 which1 unless it be rigidly restrained1 transgresses every bound4 ,and1 as ,i have observed1 it has its advocates1 who1 under the pretext of liberty1 allow it every thing4 ,in the first place1 it will be one check to it1 if it be concluded1 that all things are made for us1 in order that we may know and acknowledge their ,author1 and celebrate his goodness towards us by giving him thanks4 ,what will become of thanksgiving1 if you overcharge yourself with dainties or wine1 so as to be stupefied or rendered unfit for the duties of piety and the business of your station8 ,where is any acknowledgment of ,god1 if your body1 in consequence of excessive abundance1 being inflamed with the vilest passions1 infects the mind with its impurity1 so that you cannot discern what is right or virtuous8 ,where is gratitude towards ,god for clothing1 if1 on account of our sumptuous apparel1 we admire ourselves and despise others8 if with the elegance and beauty of it1 we prepare ourselves for unchastity8 ,where is our acknowledgment of ,god1 if our minds be fixed on the splendour of our garments8 ,for many so entirely devote all their senses to the pursuit of pleasure1 that the mind is1 as it were1 buried in it2 many are so delighted with marble1 gold1 and pictures1 that they become like statues1 are1 as it were1 metamorphosed into metal1 and resemble painted images4 ,the flavour of meats1 or the sweetness of odours1 so stupefies some1 that they have no relish for any thing spiritual4 ,the same may be observed in other cases4 ,wherefore it is evident1 that this principle lays some restraint on the license of abusing the ,divine bounties1 and confirms the rule given us by ,paul1 that we 8make not provision for the flesh1 to fulfil the lusts thereof207#ahgi7 which1 if they are allowed too much latitude1 will transgress all the bounds of temperance and moderation4 ,,iv4 ,but there is no way more certain or concise1 than what we derive from a contempt of the present life1 and meditation on a heavenly immortality4 ,for thence follow two rules4 ,the first is1 8that they that have wives be as though they had none2 and they that buy1 as though they possessed not2 and they that use this world1 as not abusing it207#ahhj7 according to the direction of ,paul3 the second1 that we should learn to bear penury with tranquillity and patience1 as well as to enjoy abundance with moderation4 ,he who commands us to use this world as though we used it not1 prohibits not only all intemperance in eating and drinking1 and excessive delicacy1 ambition1 pride1 haughtiness1 and fastidiousness in our furniture1 our habitations1 and our apparel1 but every care and affection1 which would either seduce or disturb us from thoughts of the heavenly life1 and attention to the improvement of our souls4 ,now1 it was anciently and truly observed by ,cato1 ,that there is a great concern about adorning the body1 and a great carelessness about virtue2 and it is an old proverb1 ,that they who are much engaged in the care of the body1 are generally negligent of the soul4 ,therefore1 though the liberty of believers in external things cannot be reduced to certain rules1 yet it is evidently subject to this law1 ,that they should indulge themselves as little as possible2 that1 on the contrary1 they should perpetually and resolutely exert themselves to retrench all superfluities and to restrain luxury2 and that they should diligently beware lest they pervert into impediments things which were given for their assistance4 ,v4 ,the other rule will be1 ,that persons whose property is small should learn to be patient under their privations1 that they may not be tormented with an immoderate desire of riches4 ,they who observe this moderation1 have attained no small proficiency in the school of the ,lord1 as he who has made no proficiency in this point can scarcely give any proof of his being a disciple of ,christ4 ,for besides that an inordinate desire of earthly things is accompanied by most other vices1 he who is impatient under penury1 in abundance generally betrays the opposite passion4 ,by this ,i mean1 that he who is ashamed of a mean garment1 will be proud of a splendid one2 he who1 not content with a slender meal1 is disquieted with the desire of a more sumptuous one1 would also intemperately abuse those dainties1 should they fall to his lot2 he who bears a private and mean condition with discontent and disquietude1 would not abstain from pride and arrogance1 should he rise to eminence and honours4 ,let all1 therefore1 who are sincere in the practice of piety1 earnestly endeavour to learn1 after the apostolic example1 8both to be full and to be hungry1 both to abound and to suffer need407#ahha7 ,the ,scripture has also a third rule1 by which it regulates the use of earthly things2 of which something was said1 when we treated of the precepts of charity4 ,for it states1 that while all these things are given to us by the ,divine goodness1 and appointed for our benefit1 they are1 as it were1 deposits intrusted to our care1 of which we must one day give an account4 ,we ought1 therefore1 to manage them in such a manner that this alarm may be incessantly sounding in our ears1 8,give an account of thy stewardship407#ahhb7 ,let it also be remembered by whom this account is demanded2 that it is by him who has so highly recommended abstinence1 sobriety1 frugality1 and modesty2 who abhors profusion1 pride1 ostentation1 and vanity2 who approves of no other management of his blessings1 than such as is connected with charity2 who has with his own mouth already condemned all those pleasures which seduce the heart from chastity and purity1 or tend to impair the understanding4 ,,vi4 ,lastly1 it is to be remarked1 that the ,lord commands every one of us1 in all the actions of life1 to regard his vocation4 ,for he knows with what great inquietude the human mind is inflamed1 with what desultory levity it is hurried hither and thither1 and how insatiable is its ambition to grasp different things at once4 ,therefore1 to prevent universal confusion being produced by our folly and temerity1 he has appointed to all their particular duties in different spheres of life4 ,and that no one might rashly transgress the limits prescribed1 he has styled such spheres of life vocations1 or callings4 ,every individual's line of life1 therefore1 is1 as it were1 a post assigned him by the ,lord1 that he may not wander about in uncertainty all his days4 ,and so necessary is this distinction1 that in his sight all our actions are estimated according to it1 and often very differently from the sentence of human reason and philosophy4 ,there is no exploit esteemed more honourable1 even among philosophers1 than to deliver our country from tyranny2 but the voice of the celestial ,judge openly condemns the private man who lays violent hands on a tyrant4 ,it is not my design1 however1 to stay to enumerate examples4 ,it is sufficient if we know that the principle and foundation of right conduct in every case is the vocation of the ,lord1 and that he who disregards it will never keep the right way in the duties of his station4 ,he may sometimes1 perhaps1 achieve something apparently laudable2 but however it may appear in the eyes of men1 it will be rejected at the throne of ,god2 besides which1 there will be no consistency between the various parts of his life4 ,our life1 therefore1 will then be best regulated1 when it is directed to this mark2 since no one will be impelled by his own temerity to attempt more than is compatible with his calling1 because he will know that it is unlawful to transgress the bounds assigned him4 ,he that is in obscurity will lead a private life without discontent1 so as not to desert the station in which ,god has placed him4 ,it will also be no small alleviation of his cares1 labours1 troubles1 and other burdens1 when a man knows that in all these things he has ,god for his guide4 ,the magistrate will execute his office with greater pleasure1 the father of a family will confine himself to his duty with more satisfaction1 and all1 in their respective spheres of life1 will bear and surmount the inconveniences1 cares1 disappointments1 and anxieties which befall them1 when they shall be persuaded that every individual has his burden laid upon him by ,god4 ,hence also will arise peculiar consolation1 since there will be no employment so mean and sordid 7provided we follow our vocation7 as not to appear truly respectable1 and be deemed highly important in the sight of ,god4 ,chapter ,,xi4 ,justification ,by ,faith4 ,the ,name ,and ,thing ,defined4 ,i think ,i have already explained1 with sufficient care1 how that men1 being subject to the curse of the law1 have no means left of attaining salvation but through faith alone2 and also what faith itself is1 what ,divine blessings it confers on man1 and what effects it produces in him4 ,the substance of what ,i have advanced is1 that ,christ1 being given to us by the goodness of ,god1 is apprehended and possessed by us by faith1 by a participation of whom we receive especially two benefits4 ,in the first place1 being by his innocence reconciled to ,god1 we have in heaven a propitious father instead of a judge2 in the next place1 being sanctified by his ,spirit1 we devote ourselves to innocence and purity of life4 ,of regeneration1 which is the second benefit1 ,i have said what ,i thought was sufficient4 ,the method of justification has been but slightly touched1 because it was necessary1 first to understand that the faith1 by which alone we attain gratuitous justification through the ,divine mercy1 is not unattended with good works1 and what is the nature of the good works of the saints1 in which part of this question consists4 ,the subject of justification1 therefore1 must now be fully discussed1 and discussed with the recollection that it is the principal hinge by which religion is supported1 in order that we may apply to it with the greater attention and care4 ,for unless we first of all apprehend in what situation we stand with respect to ,god1 and what his judgment is concerning us1 we have no foundation either for a certainty of salvation1 or for the exercise of piety towards ,god4 ,but the necessity of knowing this subject will be more evident from the knowledge itself4 ,,ii4 ,but that we may not stumble at the threshold1 7which would be the case were we to enter on a disputation concerning a subject not understood by us17 let us first explain the meaning of these expressions4 ,to be justified in the sight of ,god1 ,to be justified by faith or by works4 ,he is said to be justified in the sight of ,god who in the ,divine judgment is reputed righteous1 and accepted on account of his righteousness2 for as iniquity is abominable to ,god1 so no sinner can find favour in his sight1 as a sinner1 or so long as he is considered as such4 ,wherever sin is1 therefore1 it is accompanied with the wrath and vengeance of ,god4 ,he is justified who is considered not as a sinner1 but as a righteous person1 and on that account stands in safety before the tribunal of ,god1 where all sinners are confounded and ruined4 ,as1 if an innocent man be brought under an accusation before the tribunal of a just judge1 when judgment is passed according to his innocence1 he is said to be justified or acquitted before the judge1 so he is justified before ,god1 who1 not being numbered among sinners1 has ,god for a witness and asserter of his righteousness4 ,thus he must be said1 therefore1 to be justified by works1 whose life discovers such purity and holiness1 as to deserve the character of righteousness before the throne of ,god2 or who1 by the integrity of his works1 can answer and satisfy the divine judgment4 ,on the other hand1 he will be justified by faith1 who1 being excluded from the righteousness of works1 apprehends by faith the righteousness of ,christ1 invested in which1 he appears1 in the sight of ,god1 not as a sinner1 but as a righteous man4 ,thus we simply explain justification to be an acceptance1 by which ,god receives us into his favour1 and esteems us as righteous persons2 and we say that it consists in the remission of sins and the imputation of the righteousness of ,christ4 ,,iii4 ,for the confirmation of this point there are many plain testimonies of ,scripture4 ,in the first place1 that this is the proper and most usual signification of the word1 cannot be denied4 ,but since it would be too tedious to collect all the passages and compare them together1 let it suffice to have suggested it to the reader2 for he will easily observe it of himself4 ,i will only produce a few places1 where this justification1 which we speak of1 is expressly handled4 ,first1 where ,luke relates that 8the people that heard ,christ justified ,god20 and where ,christ pronounces that 8wisdom is justified of all her children407#ahhc7 ,to justify ,god1 in the former passage1 does not signify to confer righteousness1 which always remains perfect in him1 although the whole world endeavour to rob him of it2 nor1 in the latter passage1 does the justifying of wisdom denote making the doctrine of salvation righteous1 which is so of itself2 but both passages imply an ascription to ,god and to his doctrine of the praise which they deserve4 ,again1 when ,christ reprehends the ,pharisees for 8justifying themselves107#ahhd7 he does not mean that they attained righteousness by doing what was right1 but that they ostentatiously endeavoured to gain the character of righteousness1 of which they were destitute4 ,this is better understood by persons who are skilled in the ,hebrew language2 which gives the appellation of sinners1 not only to those who are conscious to themselves of sin1 but to persons who fall under a sentence of condemnation4 ,for ,bathsheba1 when she says1 8,i and my son ,solomon shall be counted offenders10 or sinners17#ahhe7 confesses no crime1 but complains1 that she and her son will be exposed to the disgrace of being numbered among condemned criminals4 ,and it appears from the context1 that this word1 even in the translation1 cannot be understood in any other than a relative sense1 and that it does not denote the real character4 ,but with respect to the present subject1 where ,paul says1 8,the ,scripture foresaw that ,god would justify the heathen through faith107#ahhf7 what can we understand1 but that ,god imputes righteousness through faith8 ,again1 when he says that ,god 8justifieth the ungodly which believeth in ,jesus107#ahhg7 what can be the meaning1 but that he delivers him by the blessing of faith from the condemnation deserved by his ungodliness8 ,he speaks still more plainly in the conclusion1 when he thus exclaims3 8,who shall lay any thing to the charge of ,god's elect8 ,it is ,god that justifieth4 ,who is he that condemneth8 ,it is ,christ that died1 yea rather1 that is risen again1 who also maketh intercession for us407#ahhh7 ,for it is just as if he had said1 ,who shall accuse them whom ,god absolves8 ,who shall condemn those for whom ,christ intercedes8 ,justification1 therefore1 is no other than an acquittal from guilt of him who was accused1 as though his innocence had been proved4 ,since ,god1 therefore1 justifies us through the mediation of ,christ1 he acquits us1 not by an admission of our personal innocence1 but by an imputation of righteousness2 so that we1 who are unrighteous in ourselves1 are considered as righteous in ,christ4 ,this is the doctrine preached by ,paul in the thirteenth chapter of the ,acts3 8,through this man is preached unto you the forgiveness of sins2 and by him all that believe are justified from all things1 from which ye could not be justified by the law of ,moses407#ahhi7 ,we see that after remission of sins1 this justification is mentioned1 as if by way of explanation3 we see clearly that it means an acquittal2 that it is separated from the works of the law2 that it is a mere favour of ,christ2 that it is apprehended by faith3 we see1 finally1 the interposition of a satisfaction1 when he says that we are justified from sins by ,christ4 ,thus1 when it is said1 that the publican 8went down to his house justified107#ahij7 we cannot say that he obtained righteousness by any merit of works4 ,the meaning therefore is1 that after he had obtained the pardon of his sins1 he was considered as righteous in the sight of ,god4 ,he was righteous1 therefore1 not through any approbation of his works1 but through ,god's gracious absolution4 ,wherefore ,ambrose beautifully styles confession of sins1 a legitimate justification4 ,,iv4 ,but leaving all contention about the term1 if we attend to the thing itself1 as it is described to us1 every doubt will be removed4 ,for ,paul certainly describes justification as an acceptance1 when he says to the ,ephesians1 8,god hath predestinated us to the adoption of children by ,jesus ,christ to himself1 according to the good pleasure of his will1 to the praise of the glory of his grace1 wherein he hath made us accepted407#ahia7 ,the meaning of this passage is the same as when in another place we are said to be 8justified freely by his grace407#ahib7 ,but in the fourth chapter to the ,romans1 he first mentions an imputation of righteousness1 and immediately represents it as consisting in remission of sins4 8,david10 says he1 8describeth the blessedness of the man unto whom ,god imputeth righteousness without works1 saying1 ,blessed are they whose iniquities are forgiven10 c47#ahic7 ,he there1 indeed1 argues not concerning a branch1 but the whole of justification4 ,he also adduces the definition of it given by ,david1 when he pronounces them to be blessed who receive the free forgiveness of their sins2 whence it appears1 that this righteousness of which he speaks is simply opposed to guilt4 ,but the most decisive passage of all on this point1 is where he teaches us that the grand object of the ministry of the gospel is1 that we may 8be reconciled to ,god10 because he is pleased to receive us into his favour through ,christ1 8not imputing0 our 8trespasses unto0 us47#ahid7 ,let the reader carefully examine the whole context2 for when1 by way of explanation1 he just after adds1 in order to describe the method of reconciliation1 that ,christ1 8who knew no sin10 was 8made sin for us107#ahie7 he undoubtedly means by the term 8reconciliation10 no other than justification4 ,nor would there be any truth in what he affirms in another place1 that we are 8made righteous by the obedience of ,christ107#ahif7 unless we are reputed righteous before ,god1 in him1 and out of ourselves4 ,v4 ,but since ,osiander has introduced ,i know not what monstrous notion of essential righteousness1 by which1 though he had no intention to destroy justification by grace1 yet he has involved it in such obscurity as darkens pious minds1 and deprives them of a serious sense of the grace of ,christ1--it will be worth while1 before ,i pass to any thing else1 to refute this idle notion4 ,in the first place1 this speculation is the mere fruit of insatiable curiosity4 ,he accumulates1 indeed1 many testimonies of ,scripture1 to prove that ,christ is one with us1 and we one with him1 of which there is no proof necessary2 but for want of observing the bond of this union1 he bewilders himself4 ,for us1 however1 who hold that we are united to ,christ by the secret energy of his ,spirit1 it will be easy to obviate all his sophisms4 ,he had conceived a notion similar to what was held by the ,manichans1 so that he wished to transfuse the ,divine essence into men4 ,hence another discovery of his1 that ,adam was formed in the image of ,god1 because1 even antecedently to the fall1 ,christ had been appointed the exemplar of the human nature4 ,but for the sake of brevity1 ,i shall only insist on the subject now before us4 ,he says that we are one with ,christ4 ,this we admit2 but we at the same time deny that ,christ's essence is blended with ours4 ,in the next place1 we assert that this principle--that ,christ is our righteousness because he is the eternal ,god1 the fountain of righteousness1 and the essential righteousness of ,god--is grossly perverted to support his fallacies4 ,the reader will excuse me1 if ,i now just hint at these things1 which the order of the treatise requires to be deferred to another place4 ,but though he alleges1 in vindication of himself1 that by the term essential righteousness he only intends to oppose the opinion that we are reputed righteous for the sake of ,christ1 yet he manifestly shows1 that1 not content with that righteousness which has been procured for us by the obedience and sacrificial death of ,christ1 he imagines that we are substantially righteous in ,god1 by the infusion of his essence as well as his character4 ,for this is the reason why he so vehemently contends1 that not only ,christ1 but the ,father and the ,holy ,spirit also dwell in us2 which1 though ,i allow it to be a truth1 yet ,i maintain that he has grossly perverted4 ,for he ought to have fully considered the nature of this inhabitation2 namely1 that the ,father and the ,spirit are in ,christ2 and that as 8all the fulness of the ,godhead dwelleth in him107#ahig7 so in him we possess the whole ,deity4 ,whatever1 therefore1 he advances concerning the ,father and the ,spirit separately1 has no other tendency but to seduce the simple from ,christ4 ,in the next place1 he introduces a mixture of substances1 by which ,god1 transfusing himself into us1 makes us1 as it were1 a part of himself4 ,for he considers it as of no importance1 that the power of the ,holy ,spirit unites us to ,christ1 so that he becomes our head and we become his members1 unless his essence be blended with ours4 ,but when speaking of the ,father and the ,spirit1 he more openly betrays his opinion2 which is1 that we are not justified by the sole grace of the ,mediator1 and that righteousness is not simply or really offered to us in his person2 but that we are made partakers of the ,divine righteousness when ,god is essentially united with us4 ,,vi4 ,if he had only said1 that ,christ in justifying us becomes ours by an essential union1 and that he is our head not only as man1 but that the essence of his ,divine nature also is infused into us1--he might have entertained himself with his fancies with less mischief1 nor perhaps would so great a contention have been excited about this reverie4 ,but as this principle is like a cuttlefish1 which1 by the emission of black and turbid blood1 conceals its many tails1 there is a necessity for a vigorous opposition to it1 unless we mean to submit to be openly robbed of that righteousness which alone affords us any confidence concerning our salvation4 ,for throughout this discussion1 the terms righteousness and justify are extended by him to two things4 ,first1 he understands that 8to be justified0 denotes not only to be reconciled to ,god by a free pardon1 but also to be made righteous2 and that righteousness is not a gratuitous imputation1 but a sanctity and integrity inspired by the ,divine essence which resides in us4 ,secondly1 he resolutely denies that ,christ is our righteousness1 as having1 in the character of a priest1 expiated our sins and appeased the ,father on our behalf1 but as being the eternal ,god and everlasting life4 ,to prove the first assertion1 that ,god justifies not only by pardoning1 but also by regenerating1 he inquires whether ,god leaves those whom he justifies in their natural state1 without any reformation of their manners4 ,the answer is very easy2 as ,christ cannot be divided1 so these two blessings1 which we receive together in him1 are also inseparable4 ,whomsoever1 therefore1 ,god receives into his favour1 he likewise gives them the ,spirit of adoption1 by whose power he renews them in his own image4 ,but if the brightness of the sun be inseparable from his heat1 shall we therefore say that the earth is warmed by his light1 and illuminated by his heat8 ,nothing can be more apposite to the present subject than this similitude4 ,the beams of the sun quicken and fertilize the earth1 his rays brighten and illuminate it4 ,here is a mutual and indivisible connection4 ,yet reason itself prohibits us to transfer to one what is peculiar to the other4 ,in this confusion of two blessings which ,osiander obtrudes on us1 there is a similar absurdity4 ,for as ,god actually renews to the practice of righteousness those whom he gratuitously accepts as righteous1 ,osiander confounds that gift of regeneration with this gracious acceptance1 and contends that they are one and the same4 ,but the ,scripture1 though it connects them together1 yet enumerates them distinctly1 that the manifold grace of ,god may be the more evident to us4 ,for that passage of ,paul is not superfluous1 that 8,christ is made unto us righteousness and sanctification407#ahih7 ,and whenever he argues1 from the salvation procured for us1 from the paternal love of ,god1 and from the grace of ,christ1 that we are called to holiness and purity1 he plainly indicates that it is one thing to be justified1 and another thing to be made new creatures4 ,when ,osiander appeals to the ,scripture1 he corrupts as many passages as he cites4 ,the assertion of ,paul1 that 8to him that worketh not1 but believeth on him that justifieth the ungodly1 his faith is counted for righteousness107#ahii7 is explained by ,osiander to denote making a man righteous4 ,with the same temerity he corrupts the whole of that fourth chapter to the ,romans1 and hesitates not to impose the same false gloss on the passage just cited1 8,who shall lay any thing to the charge of ,god's elect8 ,it is ,god that justifieth20 where it is evident that the apostle is treating simply of accusation and absolution1 and that his meaning wholly rests on the antithesis4 ,his folly1 therefore1 betrays itself both in his arguments and in his citations of ,scripture proofs4 ,with no more propriety does he treat of the word righteousness1 when he says1 8that faith was reckoned to ,abraham for righteousness10 because that after having embraced ,christ1 7who is the righteousness of ,god1 and ,god himself17 he was eminent for the greatest virtues4 ,whence it appears1 that of two good parts1 he erroneously makes one corrupt whole2 for the righteousness there mentioned does not belong to the whole course of ,abraham's life2 but rather the ,spirit testifies that1 notwithstanding the singular eminence of ,abraham's virtues1 and his laudable and persevering advancement in them1 yet he did not please ,god any otherwise than in receiving by faith the grace offered in the promise4 ,whence it follows1 that in justification there is no regard paid to works1 as ,paul conclusively argues in that passage4 ,,vii4 ,his objection1 that the power of justifying belongs not to faith of itself1 but only as it receives ,christ1 ,i readily admit4 ,for if faith were to justify of itself1 or by an intrinsic efficacy1 as it is expressed1 being always weak and imperfect1 it never could effect this but in part2 and thus it would be a defective justification1 which would only confer on us a partial salvation4 ,now1 we entertain no such notion as the objection supposes2 on the contrary1 we affirm that1 strictly speaking1 8it is ,god that justifies20 and then we transfer this to ,christ1 because he is given to us for righteousness4 ,faith we compare to a vessel2 for unless we come empty with the mouth of our soul open to implore the grace of ,christ1 we cannot receive ,christ4 ,whence it may be inferred1 that we do not detract from ,christ the power of justifying1 when we teach that faith receives him before it receives his righteousness4 ,nevertheless1 ,i cannot admit the intricate comparisons of this sophist1 when he says that faith is ,christ2 as though an earthen vessel were a treasure1 because gold is concealed in it4 ,for faith1 although intrinsically it is of no dignity or value1 justifies us by an application of ,christ1 just as a vessel full of money constitutes a man rich4 ,therefore ,i maintain that faith1 which is only the instrument by which righteousness is received1 cannot without absurdity be confounded with ,christ1 who is the material cause1 and at once the author and dispenser of so great a benefit4 ,we have now removed the difficulty as to the sense in which the word faith ought to be understood1 when it is applied to justification4 ,,viii4 ,respecting the reception of ,christ1 he goes still greater lengths2 asserting that the internal word is received by the ministry of the external word1 by which he would divert us from the priesthood of ,christ and the person of the ,mediator1 to his eternal divinity4 ,we do not divide ,christ1 but we maintain that the same person1 who1 by reconciling us to the ,father in his own flesh1 has given us righteousness1 is the eternal ,word of ,god2 and we confess that he could not otherwise have discharged the office of ,mediator1 and procured righteousness for us1 if he were not the eternal ,god4 ,but the opinion of ,osiander is1 that since ,christ is both ,god and man1 he is made righteousness to us1 in respect of his ,divine1 not his human nature4 ,now1 if this properly belong to the ,divinity1 it will not be peculiar to ,christ1 but common also to the ,father and the ,spirit2 since the righteousness of one is the same as that of the others4 ,besides1 what has been naturally eternal1 cannot with propriety be said to be 8made unto us40 ,but though we grant that ,god is made righteousness unto us1 how will it agree with the clause which is inserted1 that 8of ,god10 he 8is made unto us righteousness80 ,this is certainly peculiar to the character of the ,mediator1 who1 though he contains in himself the ,divine nature1 yet is designated by this appropriate title1 by which he is distinguished from the ,father and the ,spirit4 ,but he ridiculously triumphs in that single expression of ,jeremiah1 where he promises that 8the ,lord10 ,jehovah1 will be 8our righteousness407#aijj7 ,he can deduce nothing from this1 but that ,christ1 who is our righteousness1 is ,god manifested in the flesh4 ,we have elsewhere recited from ,paul's sermon1 that 8,god hath purchased the ,church with his own blood407#aija7 ,if any should infer from this1 that the blood by which our sins were expiated1 was ,divine1 and part of the ,divine nature1 who could bear so monstrous an error8 ,but ,osiander thinks he has gained every thing by this very puerile cavil2 he swells1 exults1 and fills many pages with his swelling words1 though the passage is simply and readily explained1 by saying that ,jehovah1 when he should become the seed of ,david1 would be the righteousness of the pious2 and in the same sense ,isaiah informs us1 8by his knowledge shall my righteous servant justify many407#aijb7 ,let us remark1 that the speaker here is the ,father2 that he attributes to his ,son the office of justifying2 that he adds as a reason1 that he is righteous2 and that he places the mode or means of effecting this1 in the doctrine by which ,christ is made known4 ,for it is more suitable to understand the word in a passive sense4 ,hence ,i conclude1 first1 that ,christ was made righteousness when he assumed the form of a servant2 secondly1 that he justifies us by his own obedience to the ,father2 and1 therefore1 that he does this for us1 not according to his ,divine nature1 but by reason of the dispensation committed to him4 ,for though ,god alone is the fountain of righteousness1 and we are righteous only by a participation of him1 yet1 because we have been alienated from his righteousness through the unhappy breach occasioned by the fall1 we are under the necessity of descending to this inferior remedy1 to be justified by ,christ1 by the efficacy of his death and resurrection4 ,,ix4 ,if ,osiander object1 that the excellence of this work surpasses the nature of man1 and therefore can be ascribed only to the ,divine nature1--the former part of the objection ,i admit1 but in the latter ,i maintain that he is grossly mistaken4 ,for although ,christ could neither purify our souls with his blood1 nor appease the ,father by his sacrifice1 nor absolve us from guilt1 nor1 in short1 perform the functions of a priest1 if he were not truly ,god1 because human power would have been unequal to so great a burden1 yet it is certain that he performed all these things in his human nature4 ,for if it be inquired1 ,how are we justified8 ,paul replies1 8,by the obedience0 of ,christ47#aijc7 ,but has he obeyed in any other way than by assuming the form of a servant8 ,hence we infer1 that righteousness is presented to us in his flesh4 ,in the other passage also1 which ,i much wonder that ,osiander is not ashamed to quote so frequently1 ,paul places the source of righteousness wholly in the humanity of ,christ4 8,he hath made him to be sin for us1 who knew no sin1 that we might be made the righteousness of ,god in him407#aijd7 ,osiander lays great stress on 8the righteousness of ,god10 and triumphs as though he had evinced it to be his notion of essential righteousness2 whereas the words convey a very different idea1--that we are righteous through the expiation effected by ,christ4 ,that 8the righteousness of ,god0 means that which ,god approves1 ought to have been known to the youngest novices2 just as in ,john 8the praise of ,god0 is opposed to 8the praise of men407#aije7 ,i know that 8the righteousness of ,god0 sometimes denotes that of which he is the author1 and which he bestows upon us2 but1 without any observation of mine1 the judicious reader will perceive that the meaning of this passage is only1 that we stand before the tribunal of ,god supported by the atoning death of ,christ4 ,nor is the term of such great importance1 provided that ,osiander coincides with us in this1 that we are justified in ,christ1 inasmuch as he was made an expiatory sacrifice for us2 which is altogether incompatible with his ,divine nature4 ,for this reason1 when ,christ designs to seal the righteousness and salvation which he has presented to us1 he exhibits a certain pledge of it in his flesh4 ,he calls himself1 indeed1 8living bread20 but adds1 by way of explanation1 8my flesh is meat indeed1 and my blood is drink indeed40 ,this method of instruction is discovered in the sacraments2 which1 although they direct our faith to the whole of the person of ,christ1 not to a part of him only1 yet at the same time teach that the matter of justification and salvation resides in his human nature2 not that he either justifies or vivifies1 of himself as a mere man1 but because it has pleased ,god to manifest in the ,mediator that which was incomprehensible and hidden in himself4 ,wherefore ,i am accustomed to say1 that ,christ is1 as it were1 a fountain opened to us1 whence we may draw what were otherwise concealed and useless in that secret and deep fountain which flows to us in the person of the ,mediator4 ,in this manner1 and in this sense1 provided he will submit to the clear and forcible arguments which ,i have adduced1 ,i do not deny that ,christ justifies us1 as he is ,god and man1 and that this work is common also to the ,father and the ,spirit2 and1 finally1 that the righteousness of which ,christ makes us partakers1 is the eternal righteousness of the eternal ,god4 ,x4 ,moreover1 that his cavils may not deceive the inexperienced1 ,i confess that we are destitute of this incomparable blessing1 till ,christ becomes ours4 ,i attribute1 therefore1 the highest importance to the connection between the head and members2 to the inhabitation of ,christ in our hearts2 in a word1 to the mystical union by which we enjoy him1 so that being made ours1 he makes us partakers of the blessings with which he is furnished4 ,we do not1 then1 contemplate him at a distance out of ourselves1 that his righteousness may be imputed to us2 but because we have put him on1 and are ingrafted into his body1 and because he has deigned to unite us to himself1 therefore we glory in a participation of his righteousness4 ,thus we refute the cavil of ,osiander1 that faith is considered by us as righteousness2 as though we despoiled ,christ of his right1 when we affirm1 that by faith we come to him empty1 that he alone may fill us with his grace4 ,but ,osiander1 despising this spiritual connection1 insists on a gross mixture of ,christ with believers2 and therefore invidiously gives the appellation of ,zuinglians to all who do not subscribe to his fanatical error concerning essential righteousness2 because they are not of opinion that ,christ is substantially eaten in the sacred supper4 ,as for myself1 indeed1 ,i consider it the highest honour to be thus reproached by a man so proud and so absorbed in his own delusions2 although he attacks not me alone1 but other writers well known in the world1 whom he ought to have treated with modest respect4 ,but this does not at all affect me1 who am supporting no private interest2 wherefore ,i the more unreservedly advocate this cause1 conscious that ,i am free from every sinister motive4 ,his great importunity in insisting on essential righteousness1 and an essential inhabitation of ,christ in us1 goes to this length--first1 that ,god transfuses himself into us by a gross mixture of himself with us1 as he pretends that there is a carnal eating in the sacred supper2 secondly1 that ,god inspires his righteousness into us1 by which we are really righteous with him1 since1 according to this man1 such righteousness is as really ,god himself1 as the goodness1 or holiness1 or perfection of ,god4 ,i shall not take much trouble to refute the testimonies adduced by him1 which he violently perverts from the celestial to the present state4 ,by ,christ1 says ,peter1 8are given unto us exceeding great and precious promises2 that by these ye might be partakers of the ,divine nature407#aijf7 ,as though we were now such as the gospel promises we shall be at the second advent of ,christ2 nay1 ,john apprizes us1 that then 8we shall be like ,god2 for we shall see him as he is407#aijg7 ,i have thought proper to give the reader only a small specimen1 and endeavoured to pass over these impertinences1 not that it is difficult to refute them1 but because ,i am unwilling to be tedious in labouring to no purpose4 ,,xi4 ,there is yet more latent poison in the second particular1 in which he maintains1 that we are righteous together with ,god4 ,i think ,i have already sufficiently demonstrated1 that although this dogma were not so pestiferous1 yet because it is weak and unsatisfactory1 and evaporates through its own inanity1 it ought justly to be rejected by all judicious and pious readers4 ,but this is an impiety not to be tolerated--under the pretext of a twofold righteousness to weaken the assurance of salvation1 and to elevate us above the clouds1 that we may not embrace by faith the grace of expiation1 and call upon ,god with tranquillity of mind4 ,osiander ridicules those who say that justification is a forensic term1 because it is necessary for us to be actually righteous3 nor is there any thing that he more dislikes than the doctrine that we are justified by gratuitous imputation4 ,now1 if ,god do not justify by absolving and pardoning us1 what is the meaning of this declaration of ,paul8 8,god was in ,christ1 reconciling the world unto himself1 not imputing their trespasses unto them4 ,for he hath made him to be sin for us1 who knew no sin2 that we might be made the righteousness of ,god in him407#aijh7 ,first ,i find1 that they are accounted righteous who are reconciled to ,god3 the manner is specified1 that ,god justifies by pardoning2 just as1 in another passage1 justification is opposed to accusation2 which antithesis clearly demonstrates1 that the form of expression is borrowed from the practice of courts4 ,nor is there any one1 but tolerably versed in the ,hebrew language1 provided at the same time that he be in his sound senses1 who can be ignorant that this is the original of the phrase1 and that this is its import and meaning4 ,now1 let ,osiander answer me whether1 where ,paul says that 8,david describeth righteousness without works1 saying1 ,blessed are they whose iniquities are forgiven107#aiji7 whether1 ,i say1 this be a complete definition or a partial one4 ,certainly ,paul does not adduce the testimony of the ,psalmist1 as teaching that pardon of sins is a part of righteousness1 or concurs to the justification of a man2 but he includes the whole of righteousness in a free remission1 pronouncing1 8,blessed are they whose iniquities are forgiven1 and whose sins are covered4 ,blessed is the man to whom the ,lord will not impute sin40 ,he thence estimates and judges of the felicity of such a man1 because in this way he becomes righteous1 not actually1 but by imputation4 ,osiander objects1 that it would be dishonourable to ,god1 and contrary to his nature1 if he justified those who still remain actually impious4 ,but it should be remembered that1 as ,i have already observed1 the grace of justification is inseparable from regeneration1 although they are distinct things4 ,but since it is sufficiently known from experience1 that some relics of sin always remain in the righteous1 the manner of their justification must of necessity be very different from that of their renovation to newness of life4 ,for the latter ,god commences in his elect1 and as long as they live carries it on gradually1 and sometimes slowly1 so that they are always obnoxious at his tribunal to the sentence of death4 ,he justifies them1 however1 not in a partial manner1 but so completely1 that they may boldly appear in heaven1 as being invested with the purity of ,christ4 ,for no portion of righteousness could satisfy our consciences1 till we have ascertained that ,god is pleased with us1 as being unexceptionably righteous before him4 ,whence it follows1 that the doctrine of justification is perverted and totally overturned1 when doubts are injected into the mind1 when the confidence of salvation is shaken1 when bold and fearless worship is interrupted1 and when quiet and tranquillity with spiritual joy are not established4 ,whence ,paul argues from the incompatibility of things contrary to each other1 that the inheritance is not of the law1 because then faith would be rendered vain27#aiaj7 which1 if it be fixed upon works1 must inevitably fall2 since not even the most holy of all saints will find them afford any ground of confidence4 ,this difference between justification and regeneration 7which ,osiander confounds together1 and denominates a twofold righteousness7 is beautifully expressed by ,paul2 for1 speaking of his real righteousness1 or of the integrity which he possessed1 to which ,osiander gives the appellation of essential righteousness1 he sorrowfully exclaims1 8,o wretched man that ,i am6 who shall deliver me from the body of this death807#aiaa7 ,but resorting to the righteousness which is founded in the ,divine mercy alone1 he nobly triumphs over life1 and death1 and reproaches1 and famine1 and the sword1 and all adverse things and persons4 8,who shall lay any thing to the charge of ,god's elect8 ,it is ,god that justifieth4 ,for ,i am persuaded1 that nothing shall be able to separate us from the love of ,god1 which is in ,christ ,jesus our ,lord407#aiab7 ,he plainly declares himself to be possessed of that righteousness1 which alone is fully sufficient for salvation in the sight of ,god2 so that the miserable servitude1 in a consciousness of which he was just before bewailing his condition1 neither diminishes1 nor in the smallest degree interrupts1 the confidence with which he triumphs4 ,this diversity is sufficiently known1 and is even familiar to all the saints1 who groan under the burden of their iniquities1 and yet with victorious confidence rise superior to every fear4 ,but the objection of ,osiander1 that it is incongruous to the nature of ,god1 recoils upon himself2 for1 although he invests the saints with a twofold righteousness1 as with a garment covered with skins1 he is1 notwithstanding1 constrained to acknowledge that no man can please ,god without the remission of his sins4 ,if this be true1 he should at least grant that they who are not actually righteous1 are accounted righteous in proportion1 as it is expressed1 to the degree of imputation4 ,but how far shall a sinner extend this gracious acceptance1 which is substituted in the place of righteousness8 ,shall he estimate it by the weight8 ,truly he will be in great uncertainty to which side to incline the balance2 because he will not be able to assume to himself as much righteousness as may be necessary to his confidence4 ,it is well that he1 who would wish to prescribe laws to ,god1 is not the arbiter of this cause4 ,but this address of ,david to ,god will remain3 8,that thou mightest be justified when thou speakest1 and be clear when thou judgest407#aiac7 ,and what extreme arrogance it is to condemn the supreme ,judge when he freely absolves1 and not to be satisfied with this answer1 8,i will show mercy on whom ,i will show mercy607#aiad7 ,and yet the intercession of ,moses1 which ,god checked with this reply1 was not that he would spare none1 but that1 though they were guilty1 he would remove their guilt and absolve them all at once4 ,we affirm1 therefore1 that those who were undone are justified before ,god by the obliteration of their sins2 because1 sin being the object of his hatred1 he can love none but those whom he justifies4 ,but this is a wonderful method of justification1 that sinners1 being invested with the righteousness of ,christ1 dread not the judgment which they have deserved2 and that1 while they justly condemn themselves1 they are accounted righteous out of themselves4 ,,xii4 ,but the readers must be cautioned to pay a strict attention to the mystery which ,osiander boasts that he will not conceal from them4 ,for1 after having contended with great prolixity1 that we do not obtain favour with ,god solely through the imputation of the righteousness of ,christ1 because it would be impossible for him to esteem those as righteous who are not so1 7,i use his own words17 he at length concludes1 that ,christ is given to us for righteousness1 not in respect of his human1 but of his ,divine nature2 and that1 though this righteousness can only be found in the person of the ,mediator1 yet it is the righteousness1 not of man1 but of ,god4 ,he does not combine two righteousnesses1 but evidently deprives the humanity of ,christ of all concern in the matter of justification4 ,it is worth while1 however1 to hear what arguments he adduces4 ,it is said in the passage referred to1 that 8,christ is made unto us wisdom107#aiae7 which is applicable only to the eternal ,word4 ,neither1 therefore1 is ,christ1 considered as man our righteousness4 ,i reply1 that the only begotten ,son of ,god was indeed his eternal wisdom2 but this title is here ascribed to him by ,paul in a different sense1 because 8in him are hid all the treasures of wisdom and knowledge407#aiaf7 ,what1 therefore1 he had with the ,father1 he has manifested to us2 and so what ,paul says1 refers not to the essence of the ,son of ,god1 but to our benefit1 and is rightly applied to the humanity of ,christ2 because1 although he was a light shining in darkness before his assumption of the flesh1 yet he was a hidden light till he appeared in the nature of man 8as the ,sun of righteousness207#aiag7 wherefore he calls himself 8the light of the world407#aiah7 ,osiander betrays his folly likewise in objecting1 that justification exceeds the power of angels and men2 since it depends not upon the dignity of any creature1 but upon the appointment of ,god4 ,if angels were desirous to offer a satisfaction to ,god1 it would be unavailing2 because they have not been appointed to it4 ,this was peculiar to the man ,christ1 who was 8made under the law1 to redeem us from the curse of the law407#aiai7 ,he likewise very unjustly accuses those who deny that ,christ is our righteousness according to his ,divine nature1 of retaining only one part of ,christ1 and 7what is worse7 making two ,gods2 because1 though they acknowledge that ,god dwells in us1 yet they flatly deny that we are righteous through the righteousness of ,god4 ,for if we call ,christ the author of life in consequence of his having suffered death1 8that he might destroy him that had the power of death107#aibj7 it is not to be inferred that we deny this honour to his complete person1 as ,god manifested in the flesh3 we only state with precision the means by which the righteousness of ,god is conveyed to us1 so that we may enjoy it4 ,in this1 ,osiander has fallen into a very pernicious error4 ,we do not deny1 that what is openly exhibited to us in ,christ flows from the secret grace and power of ,god2 nor do we refuse to admit1 that the righteousness conferred on us by ,christ is the righteousness of ,god as proceeding from him2 but we constantly maintain that we have righteousness and life in the death and resurrection of ,christ4 ,i pass over that shameful accumulation of passages1 with which1 without any discrimination1 and even without common sense1 he has burdened the reader1 in order to evince1 that wherever mention is made of righteousness1 it ought to be understood of this essential righteousness2 as where ,david implores the righteousness of ,god to assist him2 which as he does above a hundred times1 ,osiander hesitates not to pervert such a great number of passages4 ,nor is there any thing more solid in his other objection1 that the term 8righteousness0 is properly and rightly applied to that by which we are excited to rectitude of conduct1 and that ,god alone 8worketh in us both to will and to do407#aiba7 ,now1 we do not deny1 that ,god renews us by his ,spirit to holiness and righteousness of life2 but it should first be inquired1 whether he does this immediately by himself1 or through the medium of his ,son1 with whom he has deposited all the plenitude of his ,spirit1 that with his abundance he might relieve the necessities of his members4 ,besides1 though righteousness flows to us from the secret fountain of the ,divinity1 yet it does not follow that ,christ1 who in the flesh sanctified himself for our sakes17#aibb7 is our righteousness with respect to his ,divine nature4 ,equally frivolous is his assertion1 that ,christ himself was righteous with the righteousness of ,god2 because1 if he had not been influenced by the will of the ,father1 not even he could have performed the part assigned him4 ,for though it has been elsewhere observed1 that all the merit of ,christ himself flows from the mere favour of ,god1 yet this affords no countenance to the fanciful notion with which ,osiander fascinates his own eyes and those of the injudicious4 ,for who would admit the inference1 that because ,god is the original source of our righteousness1 we are therefore essentially righteous1 and have the essence of the ,divine righteousness residing in us8 ,in redeeming the ,church 7,isaiah says7 ,god 8put on righteousness as a breastplate207#aibc7 but was it to spoil ,christ of the armour which he had given him1 and to prevent his being a perfect ,redeemer8 ,the prophet only meant that ,god borrowed nothing extrinsic to himself1 and had no assistance in the work of our redemption4 ,paul has briefly intimated the same in other words1 saying that he has given us salvation in order 8to declare his righteousness407#aibd7 ,nor does this at all contradict what he states in another place1 8that by the obedience of one we are made righteous407#aibe7 ,to conclude3 whoever fabricates a twofold righteousness1 that wretched souls may not rely wholly and exclusively on the ,divine mercy1 makes ,christ an object of contempt1 and crowns him with platted thorns4 ,,xiii4 ,but as many persons imagine righteousness to be composed of faith and works1 let us also prove1 before we proceed1 that the righteousness of faith is so exceedingly different from that of works1 that if one be established1 the other must necessarily be subverted4 ,the apostle says1 8,i count all things but dung1 that ,i may win ,christ1 and be found in him1 not having mine own righteousness1 which is of the law1 but that which is through the faith of ,christ1 the righteousness which is of ,god by faith407#aibf7 ,here we see a comparison of two opposites1 and an implication that his own righteousness must be forsaken by him who wishes to obtain the righteousness of ,christ4 ,wherefore1 in another place1 he states this to have been the cause of the ruin of the ,jews1 that1 8going about to establish their own righteousness1 they have not submitted themselves unto the righteousness of ,god407#aibg7 ,if1 by establishing our own righteousness1 we reject the righteousness of ,god1 then1 in order to obtain the latter1 the former must doubtless be entirely renounced4 ,he conveys the same sentiment when he asserts1 that 8boasting is excluded4 ,by what law8 of works8 ,nay2 but by the law of faith407#aibh7 ,whence it follows1 that as long as there remains the least particle of righteousness in our works1 we retain some cause for boasting4 ,but if faith excludes all boasting1 the righteousness of works can by no means be associated with the righteousness of faith4 ,to this purpose he speaks so clearly in the fourth chapter to the ,romans1 as to leave no room for cavil or evasion4 8,if ,abraham 7says he7 were justified by works1 he hath whereof to glory40 ,he adds1 8but0 he hath 8not0 whereof to glory 8before ,god407#aibi7 ,it follows1 therefore1 that he was not justified by works4 ,then he advances another argument from two opposites4 8,to him that worketh is the reward not reckoned of grace1 but of debt407#aicj7 ,but righteousness is attributed to faith through grace4 ,therefore it is not from the merit of works4 ,adieu1 therefore1 to the fanciful notion of those who imagine a righteousness compounded of faith and works4 ,,xiv4 ,the sophists1 who amuse and delight themselves with perversion of the ,scripture and vain cavils1 think they have found a most excellent subterfuge1 when they explain works1 in these passages1 to mean those which men yet unregenerate perform without the grace of ,christ1 merely through the unassisted efforts of their own freewill2 and deny that they relate to spiritual works4 ,thus1 according to them1 a man is justified both by faith and by works1 only the works are not properly his own1 but the gifts of ,christ and the fruits of regeneration4 ,for they say that ,paul spoke in this manner1 only that the ,jews1 who relied on their own strength1 might be convinced of their folly in arrogating righteousness to themselves1 whereas it is conferred on us solely by the ,spirit of ,christ1 not by any exertion properly our own4 ,but they do not observe1 that in the contrast of legal and evangelical righteousness1 which ,paul introduces in another place1 all works are excluded1 by what title soever they may be distinguished4 ,for he teaches that this is the righteousness of the law1 that he who has fulfilled the command of the law shall obtain salvation27#aica7 but that the righteousness of faith consists in believing that ,christ has died and is risen again47#aicb7 ,besides1 we shall see1 as we proceed1 in its proper place1 that sanctification and righteousness are separate blessings of ,christ4 ,whence it follows1 that even spiritual works are not taken into the account1 when the power of justifying is attributed to faith4 ,and the assertion of ,paul1 in the place just cited1 that ,abraham has not whereof to glory before ,god1 since he was not justified by works1 ought not to be restricted to any literal appearance or external display of virtue1 or to any efforts of freewill2 but though the life of the patriarch was spiritual1 and almost angelic1 yet his works did not possess sufficient merit to justify him before ,god4 ,,xv4 ,the errors of the schoolmen1 who mingle their preparations1 are rather more gross2 but they instil into the simple and incautious a doctrine equally corrupt1 while under the pretext of the ,spirit and of grace1 they conceal the mercy of ,god1 which alone can calm the terrors of the conscience4 ,we confess1 indeed1 with ,paul1 that 8the doers of the law are justified before ,god207#aicc7 but since we are all far from being observers of the law1 we conclude1 that those works which should be principally available to justification1 afford us no assistance1 because we are destitute of them4 ,with respect to the common ,papists1 or schoolmen1 they are in this matter doubly deceived2 both in denominating faith a certainty of conscience in expecting from ,god a reward of merit1 and in explaining the grace of ,god to be1 not an imputation of gratuitous righteousness1 but the ,spirit assisting to the pursuit of holiness4 ,they read in the apostle1 8,he that cometh to ,god must believe that he is1 and that he is a rewarder of them that diligently seek him407#aicd7 ,but they do not consider the manner of seeking him4 ,and that they mistake the sense of the word 8grace10 is evident from their writings4 ,for ,lombard represents justification by ,christ as given us in two ways4 ,he says1 8,the death of ,christ justifies us1 first1 because it excites charity in our hearts1 by which we are made actually righteous2 secondly1 because it destroys sin1 by which the devil held us in captivity1 so that now it cannot condemn us40 ,we see how he considers the grace of ,god in justification to consist in our being directed to good works by the grace of the ,holy ,spirit4 ,he wished1 indeed1 to follow the opinion of ,augustine2 but he follows him at a great distance1 and even deviates considerably from a close imitation of him2 for whatever he finds clearly stated by him1 he obscures1 and whatever he finds pure in him1 he corrupts4 ,the schools have always been running into worse and worse errors1 till at length they have precipitated themselves into a kind of ,pelagianism4 ,nor1 indeed1 is the opinion of ,augustine1 or at least his manner of expression1 to be altogether admitted4 ,for though he excellently despoils man of all the praise of righteousness1 and ascribes the whole to the grace of ,god1 yet he refers grace to sanctification1 in which we are regenerated by the ,spirit to newness of life4 ,,xvi4 ,the ,scripture1 when speaking of the righteousness of faith1 leads us to something very different4 ,it teaches us1 that being diverted from the contemplation of our own works1 we should regard nothing but the mercy of ,god and the perfection of ,christ4 ,for it states this to be the order of justification2 that from the beginning ,god deigns to embrace sinful man with his pure and gratuitous goodness1 contemplating nothing in him to excite mercy1 but his misery2 7for ,god beholds him utterly destitute of all good works27 deriving from himself the motive for blessing him1 that he may affect the sinner himself with a sense of his supreme goodness1 who1 losing all confidence in his own works1 rests the whole of his salvation on the ,divine mercy4 ,this is the sentiment of faith1 by which the sinner comes to the enjoyment of his salvation1 when he knows from the doctrine of the gospel that he is reconciled to ,god2 that having obtained remission of sins1 he is justified by the intervention of the righteousness of ,christ2 and though regenerated by the ,spirit of ,god1 he thinks on everlasting righteousness reserved for him1 not in the good works to which he devotes himself1 but solely in the righteousness of ,christ4 ,when all these things shall have been particularly examined1 they will afford a perspicuous explication of our opinion4 ,they will1 however1 be better digested in a different order from that in which they have been proposed4 ,but it is of little importance1 provided they are so connected with each other1 that we may have the whole subject rightly stated and well confirmed4 ,,xvii4 ,here it is proper to recall to remembrance the relation we have before stated between faith and the gospel2 since the reason why faith is said to justify1 is1 that it receives and embraces the righteousness offered in the gospel4 ,but its being offered by the gospel absolutely excludes all consideration of works4 ,this ,paul very clearly demonstrates on various occasions2 and particularly in two passages4 ,in his ,epistle to the ,romans1 contrasting the law and the gospel1 he says1 8,moses describeth the righteousness which is of the law1 that the man which doeth those things shall live by them4 ,but the righteousness which is of faith speaketh on this wise3 ,that if thou shalt confess with thy mouth the ,lord ,jesus1 and shalt believe in thine heart that ,god hath raised him from the dead1 thou shalt be saved407#aice7 ,do you perceive how he thus discriminates between the law and the gospel1 that the former attributes righteousness to works1 but the latter bestows it freely1 without the assistance of works8 ,it is a remarkable passage1 and may serve to extricate us from a multitude of difficulties1 if we understand that the righteousness which is given us by the gospel is free from all legal conditions4 ,this is the reason why he more than once strongly opposes the promise to the law4 8,if the inheritance be of the law1 it is no more of promise207#aicf7 and more in the same chapter to the same purpose4 ,it is certain that the law also has its promises4 ,wherefore1 unless we will confess the comparison to be improper1 there must be something distinct and different in the promises of the gospel4 ,now1 what can that be1 but that they are gratuitous and solely dependent on the ,divine mercy1 whilst the promises of the law depend on the condition of works8 ,nor let any one object1 that it is only the righteousness which men would obtrude on ,god from their own natural powers and freewill that is rejected2 since ,paul teaches it as a universal truth1 that the precepts of the law are unprofitable1 because1 not only among the vulgar1 but even among the very best of men1 there is not one who can fulfil them47#aicg7 ,love is certainly the principal branch of the law3 when the ,spirit of ,god forms us to it1 why does it not constitute any part of our righteousness1 but because even in the saints it is imperfect1 and therefore of itself deserves no reward8 ,,xviii4 ,the other passage is as follows3 8,that no man is justified by the law in the sight of ,god1 it is evident2 for1 ,the just shall live by faith4 ,and the law is not of faith2 but1 ,the man that doeth them shall live in them407#aich7 ,how could this argument be supported1 unless it were certain that works do not come into the account of faith1 but are to be entirely separated from it8 ,the law1 he says1 differs from faith4 ,why8 ,because works are required to the righteousness of the law4 ,it follows1 therefore1 that works are not required to the righteousness of faith4 ,from this statement it appears1 that they who are justified by faith1 are justified without the merit of works1 and beyond the merit of works2 for faith receives that righteousness which the gospel bestows2 and the gospel differs from the law in this respect1 that it does not confine righteousness to works1 but rests it entirely on the mercy of ,god4 ,he argues in a similar manner to the ,romans1 that 8,abraham had not whereof to glory2 for he believed ,god1 and it was counted unto him for righteousness207#aici7 and by way of confirmation he subjoins1 that then there is room for the righteousness of faith when there are no works which merit any reward4 ,he tells us1 that where there are works1 they receive a reward 8of debt10 but that what is given to faith is 8of grace20 for this is the clear import of the language which he there uses4 ,when he adds1 a little after1 8,therefore it is of faith0 that we obtain the inheritance1 in order 8that it might be by grace107#aidj7 he infers that the inheritance is gratuitous1 because it is received by faith3 and why is this1 but because faith1 without any assistance of works1 depends wholly on the ,divine mercy8 ,and in the same sense undoubtedly he elsewhere teaches us1 that 8the righteousness of ,god without the law is manifested1 being witnessed by the law and the prophets207#aida7 because1 by excluding the law1 he denies that righteousness is assisted by works1 or that we obtain it by working1 but asserts that we come empty in order to receive it4 ,,xix4 ,the reader will now discover1 with what justice the sophists of the present day cavil at our doctrine1 when we say that a man is justified by faith only4 ,that a man is justified by faith1 they do not deny1 because the ,scripture so often declares it2 but since it is nowhere expressly said to be by faith only1 they cannot bear this addition to be made4 ,but what reply will they give to these words of ,paul1 where he contends that 8righteousness is not of faith unless it be gratuitous807#aidb7 ,how can any thing gratuitous consist with works8 ,and by what cavils will they elude what he asserts in another place1 that in the gospel 8is the righteousness of ,god revealed807#aidc7 ,if righteousness is revealed in the gospel1 it is certainly not a mutilated and partial1 but a complete and perfect one4 ,the law1 therefore1 has no concern in it4 ,and respecting this exclusive particle1 only1 they rest on an evasion which is not only false1 but glaringly ridiculous4 ,for does not he most completely attribute every thing to faith alone1 who denies every thing to works8 ,what is the meaning of these expressions of ,paul8 8,righteousness is manifested without the law10 8justified freely by his grace10 8justified without the deeds of the law407#aidd7 ,here they have an ingenious subterfuge1 which1 though it is not of their own invention1 but borrowed from ,origen and some of the ancients1 is nevertheless very absurd4 ,they pretend that the works excluded are the ceremonial works of the law1 not the moral works4 ,they have made such a proficiency by their perpetual disputations1 that they have forgotten the first elements of logic4 ,do they suppose the apostle to have been insane1 when he adduced these passages in proof of his doctrine8 8,the man that doeth them shall live in them20 and 8,cursed is every one that continueth not in all things which are written in the book of the law to do them407#aide7 ,if they be in their sober senses1 they will not assert that life was promised to the observers of ceremonies1 and the curse denounced merely on the transgressors of them4 ,if these places are to be understood of the moral law1 it is beyond a doubt1 that moral works likewise are excluded from the power to justify4 ,to the same purpose are these arguments which he uses3 8,for by the law is the knowledge of sin20 consequently not righteousness4 8,because the law worketh wrath107#aidf7 therefore not righteousness4 ,since the law cannot assure our consciences1 neither can it confer righteousness4 ,since faith is counted for righteousness1 consequently righteousness is not a reward of works1 but is gratuitously bestowed4 ,since we are justified by faith1 boasting is precluded4 8,if there had been a law given which could have given life1 verily righteousness should have been by the law4 ,but the ,scripture hath concluded all under sin1 that the promise by faith of ,jesus ,christ might be given to them that believe407#aidg7 ,let them idly pretend1 if they dare1 that these are applicable to ceremonies1 not to morals2 but even children would explode such consummate impudence4 ,we may therefore be assured1 that when the power of justifying is denied to the law1 the whole law is included4 ,,xx4 ,if any one should wonder why the apostle does not content himself with simply mentioning works1 but says works of the law1 the reason is obvious4 ,for though works are so greatly esteemed1 they derive their value from the ,divine approbation rather than from any intrinsic excellence4 ,for who can dare to boast to ,god of any righteousness of works1 but what he has approved8 ,who can dare to claim any reward as due to them1 but what he has promised8 ,it is owing1 therefore1 to the ,divine favour1 that they are accounted worthy both of the title and of the reward of righteousness2 and so they are valuable1 only when they are intended as acts of obedience to ,god4 ,wherefore the apostle1 in another place1 in order to prove that ,abraham could not be justified by works1 alleges1 that 8the law was four hundred and thirty years after the covenant was confirmed407#aidh7 ,ignorant persons would ridicule such an argument1 because there might have been righteous works before the promulgation of the law2 but knowing that works have no such intrinsic worth1 independently of the testimony and esteem of ,god1 he has taken it for granted that1 antecedently to the law1 they had no power to justify4 ,we know why he expressly mentions 8the works of the law10 when he means to deny justification by works2 it is because they alone can furnish any occasion of controversy4 ,however1 he likewise excludes all works1 without any limitation1 as when he says1 8,david describeth the blessedness of the man1 unto whom ,god imputeth righteousness without works407#aidi7 ,they cannot1 therefore1 by any subtleties prevent us from retaining this general exclusive particle4 ,it is in vain1 also1 that they catch at another frivolous subtlety1 alleging that we are justified only by that 8faith which worketh by love207#aiej7 with a view to represent righteousness as depending on love4 ,we acknowledge1 indeed1 with ,paul1 that no other faith justifies1 except that 8which worketh by love20 but it does not derive its power to justify from the efficacy of that love4 ,it justifies in no other way than as it introduces us into a participation of the righteousness of ,christ4 ,otherwise there would be no force in the argument so strenuously urged by the apostle4 8,to him that worketh10 says he1 8is the reward not reckoned of grace1 but of debt4 ,but to him that worketh not1 but believeth on him that justifieth the ungodly1 his faith is counted for righteousness407#aiea7 ,was it possible for him to speak more plainly than by thus asserting1 that there is no righteousness of faith1 except where there are no works entitled to any reward2 and that faith is imputed for righteousness1 only when righteousness is conferred through unmerited grace8 ,,xxi4 ,now1 let us examine the truth of what has been asserted in the definition1 that the righteousness of faith is a reconciliation with ,god1 which consists solely in remission of sins47#aieb7 ,we must always return to this axiom--,that the ,divine wrath remains on all men1 as long as they continue to be sinners4 ,this ,isaiah has beautifully expressed in the following words3 8,the ,lord's hand is not shortened1 that it cannot save2 neither is his ear heavy1 that it cannot hear2 but your iniquities have separated between you and your ,god1 and your sins have hid his face from you1 that he will not hear407#aiec7 ,we are informed1 that sin makes a division between man and ,god1 and turns the ,divine countenance away from the sinner4 ,nor can it be otherwise2 because it is incompatible with his righteousness to have any communion with sin4 ,hence the apostle teaches1 that man is an enemy to ,god1 till he be reconciled to him through ,christ47#aied7 ,whom1 therefore1 the ,lord receives into fellowship1 him he is said to justify2 because he cannot receive any one into favour or into fellowship with himself1 without making him from a sinner to be a righteous person4 ,this1 we add1 is accomplished by the remission of sins4 ,for if they1 whom the ,lord has reconciled to himself1 be judged according to their works1 they will still be found actually sinners2 who1 notwithstanding1 must be absolved and free from sin4 ,it appears1 then1 that those whom ,god receives1 are made righteous no otherwise than as they are purified by being cleansed from all their defilements by the remission of their sins2 so that such a righteousness may1 in one word1 be denominated a remission of sins4 ,,xxii4 ,both these points are fully established by the language of ,paul1 which ,i have already recited4 8,god was in ,christ1 reconciling the world unto himself1 not imputing their trespasses unto them2 and hath committed unto us the word of reconciliation407#aiee7 ,then he adds the substance of his ministry3 8,he hath made him to be sin for us1 who knew no sin2 that we might be made the righteousness of ,god in him407#aief7 ,the terms 8righteousness0 and 8reconciliation0 are here used by him indiscriminately1 to teach us that they are mutually comprehended in each other4 ,and he states the manner of obtaining this righteousness to consist in our transgressions not being imputed to us4 ,wherefore we can no longer doubt how ,god justifies1 when we hear that he reconciles us to himself by not imputing our sins to us4 ,thus1 in the ,epistle to the ,romans1 the apostle proves1 that 8,god imputeth righteousness without works10 from the testimony of ,david1 who declares1 8,blessed are they whose iniquities are forgiven1 and whose sins are covered4 ,blessed is the man to whom the ,lord will not impute sin407#aieg7 ,by 8blessedness10 in this passage1 he undoubtedly means righteousness2 for since he asserts it to consist in remission of sins1 there is no reason for our adopting any other definition of it4 ,wherefore ,zachariah1 the father of ,john the ,baptist1 places 8the knowledge of salvation0 in 8the remission of sins407#aieh7 ,and ,paul1 observing the same rule in the sermon which he preached to the people of ,antioch on the subject of salvation1 is stated by ,luke to have concluded in the following manner3 8,through this man is preached unto you the forgiveness of sins2 and by him all that believe are justified from all things1 from which ye could not be justified by the law of ,moses407#aiei7 ,the apostle thus connects 8forgiveness of sins0 with 8justification10 to show that they are identically the same2 whence he justly argues1 that this righteousness which we obtain through the favour of ,god is gratuitously bestowed upon us4 ,nor should it be thought a strange expression1 that believers are justified before ,god1 not by their works1 but by his gracious acceptance of them2 since it occurs so frequently in the ,scripture1 and sometimes also in the fathers4 ,augustine says1 8,the righteousness of the saints1 in this world1 consists rather in the remission of their sins than in the perfection of their virtues40 ,with which corresponds the remarkable observation of ,bernard3 8,not to sin at all1 is the righteousness of ,god2 but the righteousness of man is the ,divine grace and mercy40 ,he had before asserted1 8that ,christ is righteousness to us in absolution1 and therefore that they alone are righteous who have obtained pardon through his mercy40 ,,xxiii4 ,hence1 also1 it is evident1 that we obtain justification before ,god1 solely by the intervention of the righteousness of ,christ4 ,which is equivalent to saying1 that a man is righteous1 not in himself1 but because the righteousness of ,christ is communicated to him by imputation2 and this is a point which deserves an attentive consideration4 ,for it supersedes that idle notion1 that a man is justified by faith1 because faith receives the ,spirit of ,god by whom he is made righteous2 which is too repugnant to the foregoing doctrine1 ever to be reconcilable to it4 ,for he must certainly be destitute of all righteousness of his own1 who is taught to seek a righteousness out of himself4 ,this is most clearly asserted by the apostle1 when he says1 8,he hath made him to be sin for us1 who knew no sin2 that we might be made the righteousness of ,god in him407#aifj7 ,we see that our righteousness is not in ourselves1 but in ,christ2 and that all our title to it rests solely on our being partakers of ,christ2 for in possessing him1 we possess all his riches with him4 ,nor does any objection arise from what he states in another place1 that 8,god1 sending his own ,son in the likeness of sinful flesh1 and for sin1 condemned sin in the flesh2 that the righteousness of the law might be fulfilled in us207#aifa7 where he intends no other fulfilment than what we obtain by imputation4 ,for the ,lord ,christ so communicates his righteousness to us1 that1 with reference to the ,divine judgment1 he transfuses its virtue into us in a most wonderful manner4 ,that the apostle intended no other1 abundantly appears from another declaration1 which he had made just before3 8,as by one man's disobedience many were made sinners1 so by the obedience of one shall many be made righteous407#aifb7 ,what is placing our righteousness in the obedience of ,christ1 but asserting1 that we are accounted righteous only because his obedience is accepted for us as if it were our own8 ,wherefore ,ambrose appears to me to have very beautifully exemplified this righteousness in the benediction of ,jacob2 that as he1 who had on his own account no claim to the privileges of primogeniture1 being concealed in his brother's habit1 and invested with his garment1 which diffused a most excellent odour1 insinuated himself into the favour of his father1 that he might receive the benediction to his own advantage1 under the character of another2 so we shelter ourselves under the precious purity of ,christ our elder brother1 that we may obtain the testimony of righteousness in the sight of ,god4 ,the words of ,ambrose are1 8,that ,isaac smelled the odour of the garments1 perhaps indicates1 that we are justified not by works1 but by faith2 since the infirmity of the flesh is an impediment to works1 but the brightness of faith1 which merits the pardon of sin1 conceals the error of our actions40 ,and such is indeed the real fact2 for that we may appear before the face of ,god to salvation1 it is necessary for us to be perfumed with his fragrance1 and to have all our deformities concealed and absorbed in his perfection4 ,chapter ,,xii4 ,a ,consideration ,of ,the ,divine ,tribunal1 ,necessary ,to ,a ,serious ,conviction ,of ,gratuitous ,justification4 ,though it appears1 from the plainest testimonies1 that all these things are strictly true1 yet we shall not clearly discover how necessary they are1 till we shall have taken a view of what ought to be the foundation of all this argument4 ,in the first place1 therefore1 we should reflect that we are not treating of the righteousness of a human court1 but of that of the heavenly tribunal2 in order that we may not apply any diminutive standard of our own1 to estimate the integrity of conduct required to satisfy the ,divine justice4 ,but it is wonderful1 with what temerity and presumption this is commonly decided2 and it is even observable1 that no men give us more confident or pompous declamations concerning the righteousness of works1 than those who are notoriously guilty of open sins or addicted to secret vices4 ,this arises from their never thinking of the righteousness of ,god1 the smallest sense of which would prevent them from treating it with such contempt4 ,and certainly it is exceedingly undervalued1 if it be not acknowledged to be so perfect that nothing can be acceptable to it but what is absolutely complete and immaculate1 such as it never was1 nor ever will be1 possible to find in fallen man4 ,it is easy for any one in the cloisters of the schools1 to indulge himself in idle speculations on the merit of works to justify men2 but when he comes into the presence of ,god1 he must bid farewell to these amusements1 for there the business is transacted with seriousness1 and no ludicrous logomachy practised4 ,to this point1 then1 must our attention be directed1 if we wish to make any useful inquiry concerning true righteousness2 how we can answer the celestial ,judge1 when he shall call us to an account4 ,let us place that ,judge before our eyes1 not according to the spontaneous imaginations of our minds1 but according to the descriptions given of him in the ,scripture2 which represents him as one whose refulgence eclipses the stars1 whose power melts the mountains1 whose anger shakes the earth1 whose wisdom takes the subtle in their own craftiness1 whose purity makes all things appear polluted1 whose righteousness even the angels are unable to bear1 who acquits not the guilty1 whose vengeance1 when it is once kindled1 penetrates even to the abyss of hell47#aifc7 ,let him seat himself1 ,i say1 on the tribunal1 to examine the actions of men3 who will present himself fearless before his throne8 8,who shall dwell with the devouring fire80 saith the prophet4 8,who shall dwell with everlasting burnings8 ,he that walketh righteously and speaketh uprightly10 c47#aifd7 ,now let him come forward1 whoever he is4 ,but this answer causes not one to appear4 ,for1 on the contrary1 we hear this fearful speech1 8,if thou1 ,lord1 shouldst mark iniquities1 ,o ,lord1 who shall stand807#aife7 ,in truth1 all must speedily perish1 as it is written in another place1 8,shall mortal man be more just than ,god8 ,shall a man be more pure than his ,maker8 ,behold1 he put no trust in his servants2 and his angels he charged with folly2 how much less in them that dwell in houses of clay1 whose foundation is in the dust1 which are crushed before the moth8 ,they are destroyed from morning to evening407#aiff7 ,again3 8,behold1 he putteth no trust in his saints2 yea1 the heavens are not clean in his sight2 how much more abominable and filthy is man1 which drinketh iniquity like water807#aifg7 ,i confess that in the ,book of ,job mention is made of a righteousness which is superior to the observance of the law4 ,and it will be of use to remember this distinction2 because1 though any one could satisfy the law1 he could not even then stand the scrutiny of that righteousness which exceeds all comprehension4 ,therefore1 though ,job is conscious of his own integrity1 yet he is mute with astonishment1 when he sees that ,god could not be pleased even with the sanctity of angels1 if he were to enter into a strict examination of their works4 ,i shall1 therefore1 now pass over that righteousness to which ,i have alluded1 because it is incomprehensible1 and content myself with asserting1 that we must be worse than stupid1 if1 on an examination of our lives by the rule of the written law1 we are not tormented with awful dread in consequence of so many maledictions1 which ,god has designed to arouse us1 and among the rest this general one3 8,cursed be he that confirmeth not all the words of this law to do them407#aifh7 ,in short1 this whole controversy will be uninteresting and useless1 unless every one present himself as a criminal before the celestial ,judge1 and voluntarily prostrate and humble himself in deep solicitude concerning his absolution4 ,,ii4 ,to this point our eyes ought to have been raised1 that we might learn rather to tremble through fear1 than to indulge in vain exultation4 ,it is easy1 indeed1 while the comparison is made only between men1 for every man to imagine himself to be possessed of something which others ought not to contemn2 but when we ascend to the contemplation of ,god1 that confidence is immediately lost4 ,and the case of our soul with respect to ,god is similar to that of our body with respect to the visible heavens2 for the eye1 as long as it is employed in beholding adjacent objects1 receives proofs of its own perspicacity2 but if it be directed towards the sun1 dazzled and confounded with his overpowering brightness1 it feels no less debility in beholding him1 than strength in the view of inferior objects4 ,let us not1 then1 deceive ourselves with a vain confidence1 although we consider ourselves equal or superior to other men4 ,that is nothing to ,god1 to whose decision this cause must be submitted4 ,but if our insolence cannot be restrained by these admonitions1 he will reply to us in the language which he addressed to the ,pharisees3 8,ye are they which justify yourselves before men2 but that which is highly esteemed among men1 is abomination in the sight of ,god407#aifi7 ,go now1 and among men proudly glory in your righteousness1 while the ,god of heaven abominates it4 ,but what is the language of the servants of ,god1 who are truly taught by his ,spirit8 ,one says1 8,enter not into judgment with thy servant2 for in thy sight shall no man living be justified407#aigj7 ,and another1 though in a sense somewhat different1 8,how should man be just with ,god8 ,if he will contend with him1 he cannot answer him one of a thousand407#aiga7 ,here we are plainly informed respecting the righteousness of ,god1 that it is such as no human works can satisfy2 and such as renders it impossible for us1 if accused of a thousand crimes1 to exculpate ourselves from one of them4 ,the same idea of this righteousness had very properly been entertained by ,paul1 that 8chosen vessel07#aigb7 of ,god1 when he professed1 8,i am conscious to myself of nothing2 yet am ,i not hereby justified407#aigc7 ,,iii4 ,nor is it only in the sacred ,scriptures that such examples are found4 ,all pious writers discover similar sentiments4 ,thus ,augustine says1 8,the only hope of all the pious1 who groan under this burden of corruptible flesh1 and amidst the infirmities of this life1 is1 that we have a ,mediator1 ,jesus ,christ the righteous2 and he is the propitiation for our sins40 ,what is the meaning of this observation8 ,if this is their only hope1 where is any confidence in works8 ,for when he asserts this to be the only one1 he precludes every other4 ,bernard also says1 8,and in fact where can be found safe and solid rest and security for the weak1 but in the wounds of the ,saviour8 ,there ,i dwell with the greater security1 in proportion to his power to save4 ,the world rages1 the body oppresses1 the devil lies in wait to destroy4 ,i do not fall1 because my foundation is on a firm rock4 ,i have committed heinous sin4 ,my conscience is disturbed1 but shall not fall into despair1 because ,i shall recall to remembrance the wounds of the ,lord40 ,from these considerations he afterwards concludes1 8,my merit1 therefore1 is the compassion of the ,lord3 ,i am clearly not destitute of merit1 as long as he is not destitute of compassions4 ,but if the mercies of the ,lord be a multitude of mercies1 my merits are likewise equally numerous4 ,shall ,i sing of my own righteousness8 ,o ,lord1 ,i will remember thy righteousness alone4 ,for it is mine also1 since he is made of ,god righteousness unto me40 ,again1 in another place3 8,this is the whole merit of man--to fix all his hope on him who saves the whole man40 ,likewise in another place1 retaining peace to himself1 and ascribing the glory to ,god1 he says1 8,to thee let the glory remain undiminished4 ,it is happy for me1 if ,i have peace4 ,the glory ,i entirely renounce2 lest1 if ,i usurp what is not mine1 ,i lose also that which is offered me40 ,in another place he is still more explicit3 8,why should the ,church be solicitous about merits1 while it has a stronger and more secure reason for glorying in the designs of ,god8 ,you need not inquire on account of what merits we hope for blessings1 especially when you read in the prophet1 #8,thus saith the ,lord ,god2 ,i do not this for your sakes1 but for mine holy name's sake4'7#aigd7 ,it suffices with respect to merit1 to know that merits are not sufficient2 but as it suffices for merit not to presume on merits1 so to be destitute of merits is sufficient cause of condemnation40 ,we must excuse his custom of freely using the word merits for good works4 ,but his ultimate design was to terrify hypocrites1 who indulge themselves in a licentious course of sin against the grace of ,god2 as he presently declares3 8,happy is the ,church which wants neither merits without presumption1 nor presumption without merits4 ,it has some ground of presumption1 but not merits4 ,it has merits1 but in order to deserve1 not to presume4 ,is not the absence of presumption itself a merit8 ,therefore the ,church presumes the more securely1 because it does not presume1 having ample cause for glorying in the multitude of the ,divine mercies40 ,,iv4 ,this is the real truth4 ,the troubled conscience finds this to be the only asylum of safety1 where it can enjoy any tranquillity1 when it has to do with the ,divine justice4 ,for if the stars1 which appeared most brilliant during the night1 lose their splendour on the rising of the sun1 what can we suppose will be the case with the most excellent innocence of man1 when compared with the purity of ,god8 ,for that will be an examination inconceivably severe1 which shall penetrate into all the most secret thoughts of the heart1 and1 as ,paul says1 8bring to light the hidden things of darkness1 and make manifest the counsels of the hearts207#aige7 which shall constrain the reluctant conscience to confess all those things which have now passed away even from our own remembrance4 ,we shall be urged by an accusing devil1 who has been privy to all the crimes which he has impelled us to perpetrate4 ,there the external appearance of good works1 which now is the sole object of esteem1 will be of no avail2 sincerity of heart is all that will be required4 ,wherefore hypocrisy1 not only that by which a man1 conscious of his guilt before ,god1 affects ostentation before men1 but that also by which every man imposes on himself before ,god1 for we are all prone to selfcomplacency and adulation2 hypocrisy in all its forms will then be overwhelmed with confusion1 however it may now be intoxicated with presumption and pride4 ,persons who never look forward to such a spectacle1 may1 indeed1 delightfully and complacently compose for themselves a temporary righteousness1 of which they will immediately be stripped at the ,divine judgment2 just as immense riches1 accumulated by us in a dream1 vanish as soon as we awake4 ,but they who inquire seriously1 and as in the presence of ,god1 respecting the true standard of righteousness1 will certainly find that all the actions of men1 if estimated according to their intrinsic worth1 are utterly defiled and polluted2 that what is commonly considered as righteousness1 is1 in the ,divine view1 nothing but iniquity2 that what is accounted integrity1 is mere pollution2 and that what is reputed glory1 is real ignominy4 ,v4 ,from this contemplation of the ,divine perfection1 let us not be unwilling to descend to take a view of ourselves1 without adulation or blind selflove4 ,for it is not to be wondered at1 if we are so extremely blind in this respect1 since not one of us is sufficiently cautious of that pestilent selfindulgence1 which the ,scripture declares to be naturally inherent in us all4 8,every way of man10 says ,solomon1 8is right in his own eyes407#aigf7 ,again3 8,all the ways of a man are clean in his own eyes407#aigg7 ,but what follows from this8 ,is he absolved from guilt by this delusion8 ,not at all2 but1 as is immediately added1 8the ,lord weigheth the spirits20 that is1 while men are congratulating themselves on account of the external mask of righteousness which they wear1 the ,lord is at the same time weighing in his own balance the latent impurity of their hearts4 ,since we are so far from deriving any advantage1 therefore1 from such blandishments1 let us not voluntarily delude ourselves to our own perdition4 ,that we may examine ourselves properly1 it is necessary for us to summon our conscience to the tribunal of ,god4 ,for we have the greatest need of his light in order to detect the recesses of our depravity1 which otherwise are too deeply concealed4 ,for then only shall we clearly perceive the force of this language3 8,how can man be justified with ,god--man1 who is0 corruption and 8a worm1 abominable and filthy1 and who drinketh iniquity like water807#aigh7 8,who can bring a clean thing out of an unclean8 ,not one407#aigi7 ,then also we shall experience what ,job said concerning himself3 8,if ,i justify myself1 mine own mouth shall condemn me2 if ,i say ,i am perfect1 it shall also prove me perverse407#aihj7 ,for the complaint1 which the prophet formerly made respecting ,israel1 8,all we like sheep have gone astray2 we have turned every one to his own way207#aiha7 is applicable not only to one period of time1 but to all ages4 ,for he there comprehends all to whom the grace of redemption was to extend2 and the rigour of this examination ought to proceed till it shall have filled us with complete consternation1 and thus prepared us to receive the grace of ,christ4 ,for he is deceived who supposes himself capable of this enjoyment1 without having first been truly humbled4 ,it is a wellknown observation1 that 8,god resisteth the proud1 and giveth grace to the humble407#aihb7 ,,vi4 ,but what means have we of humbling ourselves1 except by submitting1 all poor and destitute1 to the ,divine mercy8 ,for ,i do not call it humility1 if we suppose that we have any thing left4 ,and hitherto they have taught a pernicious hypocrisy1 who have connected these two maxims--that we should entertain humble thoughts of ourselves before ,god1 and that we should attach some dignity to our own righteousness4 ,for if we address to ,god a confession which is contrary to our real sentiments1 we are guilty of telling him an impudent falsehood2 but we cannot think of ourselves as we ought to think1 without utterly despising every thing that may be supposed an excellence in us4 ,when we hear1 therefore1 from the ,psalmist1 that 8,god will save the afflicted people1 but will bring down high looks107#aihc7 let us consider1 first1 that there is no way of salvation till we have laid aside all pride1 and attained sincere humility2 secondly1 that this humility is not a species of modesty1 consisting in conceding to ,god a small portion of what we might justly claim1 as they are called humble among men1 who neither haughtily exalt themselves nor behave with insolence to others1 while they nevertheless entertain some consciousness of excellence3 this humility is the unfeigned submission of a mind overwhelmed with a weighty sense of its own misery and poverty2 for such is the uniform description of it in the word of ,god4 ,when the ,lord speaks thus in ,zephaniah1 8,i will take away out of the midst of thee them that rejoice in thy pride2 ,i will also leave in the midst of thee an afflicted and poor people1 and they shall trust in the name of the ,lord207#aihd7 does he not clearly show who are truly humble8 even such as are afflicted with a knowledge of their own poverty4 ,on the contrary1 he describes the proud as persons 8rejoicing10 because this is the usual consequence of prosperity4 ,but to the humble1 whom he intends to save1 he leaves nothing but that 8they trust in the name of the ,lord40 ,thus also in ,isaiah1 8,to this man will ,i look1 even to him that is poor and of a contrite spirit1 and trembleth at my word407#aihe7 ,again3 8,thus saith the high and lofty ,one that inhabiteth eternity1 whose name is ,holy2 ,i dwell in the high and holy place1 with him also that is of a contrite and humble spirit1 to revive the spirit of the humble1 and to revive the heart of the contrite ones407#aihf7 ,by the contrition so frequently mentioned1 we must understand a wounded heart1 which prevents a man from rising when humbled in the dust4 ,with such contrition must our heart be wounded1 if we desire1 according to the declaration of the ,lord1 to be exalted with the humble4 ,if this be not the case1 we shall be abased by the powerful hand of ,god to our shame and disgrace47#aihg7 ,,vii4 ,and1 not content with mere precepts1 our excellent ,master1 in a parable1 as in a picture1 has presented us with an example of genuine humility4 ,for he introduces a publican1 who1 8standing afar off1 would not lift up so much as his eyes unto heaven1 but smote upon his breast1 saying1 ,god be merciful to me a sinner407#aihh7 ,we must not conclude these circumstances--his not presuming to look upwards1 standing afar off1 smiting upon his breast1 and confessing himself a sinner--to be marks of feigned modesty2 we may be certain that they were sincere evidences of the disposition of his heart4 ,to him our ,lord opposes a ,pharisee1 who said1 8,god1 ,i thank thee that ,i am not as other men are1 extortioners1 unjust1 adulterers1 or even as this publican4 ,i fast twice in the week1 ,i give tithes of all that ,i possess40 ,he openly confesses the righteousness which he has1 to be the gift of ,god2 but because he confides in his being righteous1 he departs from the presence of ,god unacceptable and hateful to him4 ,the publican1 acknowledging his iniquity1 is justified4 ,hence we may see how very pleasing our humiliation is in the sight of ,god2 so that the heart is not open for the reception of his mercy unless it be divested of all idea of its own dignity4 ,when this notion has occupied the mind1 it precludes the admission of ,divine mercy4 ,that no one might have any doubt of this1 ,christ was sent by his ,father into the world with a commission1 8to preach good tidings unto the meek2 to bind up the brokenhearted2 to proclaim liberty to the captives1 and the opening of the prison to them that are bound2 to comfort all that mourn2 to give unto them beauty for ashes1 the oil of joy for mourning1 the garment of praise for the spirit of heaviness407#aihi7 ,in pursuance of this commission1 he invites to a participation of his benefits none but those who 8labour and are heavy laden407#aiij7 ,and in another place he says1 8,i am not come to call the righteous1 but sinners to repentance407#aiia7 ,,viii4 ,therefore1 if we would obey the call of ,christ1 let us dismiss all arrogance and carelessness from our minds4 ,the former arises from a foolish persuasion of our own righteousness1 when a man supposes himself to be possessed of any thing1 the merit of which can recommend him to ,god2 the latter may exist without any consideration of works4 ,for multitudes of sinners1 inebriated with criminal pleasures1 and forgetful of the ,divine judgment1 are in a state1 as it were1 of lethargic insensibility1 so that they never aspire after the mercy which is offered to them4 ,but it is equally necessary for us to shake off such stupidity1 and to reject all confidence in ourselves1 in order that1 being freed from every incumbrance1 we may hasten to ,christ1 all destitute and hungry1 to be filled with his blessings4 ,for we shall never have sufficient confidence in him1 unless we entirely lose all confidence in ourselves2 we shall never find sufficient encouragement in him1 unless we are previously dejected in ourselves2 we shall never enjoy sufficient consolation in him1 unless we are utterly disconsolate in ourselves4 ,we are prepared1 therefore1 to seek and obtain the grace of ,god1 discarding at the same time all confidence in ourselves1 and relying solely on the assurance of his mercy1 8when10 as ,augustine says1 8forgetting our own merits1 we embrace the free gifts of ,christ2 because1 if he sought merits in us1 we should not come to his free gifts40 ,with him ,bernard fully agrees1 when he compares proud men1 that arrogate ever so little to their own merits1 to unfaithful servants1 because they unjustly claim the praise of the grace which passes through them2 just as though a wall should say that it produces the sunbeams which it receives through a window4 ,but not to dwell any longer on this1 we may lay it down as a brief1 but general and certain maxim1 that he is prepared for a participation of the benefits of ,divine mercy1 who has wholly divested himself1 ,i will not say of his righteousness1 which is a mere nullity1 but of the vain and airy phantom of righteousness2 for as far as any man is satisfied with himself1 so far he raises an impediment to the exercise of the grace of ,god4 ,chapter ,,xiii4 ,two ,things ,necessary ,to ,be ,observed ,in ,gratuitous ,justification4 ,here are two things to which we must always be particularly attentive2 to maintain the glory of the ,lord unimpaired and undiminished1 and to preserve in our own consciences a placid composure and serene tranquillity with regard to the ,divine judgment4 ,we see how frequently and solicitously the ,scripture exhorts us to render ascriptions of praise to ,god alone1 when it treats of justification4 ,and1 indeed1 the apostle assures us that the design of the ,lord in conferring righteousness upon us in ,christ1 is to manifest his own righteousness4 ,the nature of that manifestation he immediately subjoins3 it is1 8that he might be just1 and the justifier of him which believeth in ,jesus407#aiib7 ,the righteousness of ,god1 we see1 is not sufficiently illustrious1 unless he alone be esteemed righteous1 and communicate the grace of justification to the unworthy4 ,for this reason it is his will 8that every mouth be stopped1 and all the world become guilty before him207#aiic7 because1 as long as man has any thing to allege in his own defence1 it detracts something from the glory of ,god4 ,thus in ,ezekiel he teaches us how greatly we glorify his name by an acknowledgment of our iniquity3 8,ye shall remember your ways1 7saith he17 and all your doings1 wherein ye have been defiled2 and ye shall loathe yourselves in your own sight for all your evils that ye have committed4 ,and ye shall know that ,i am the ,lord1 when ,i have wrought with you for my name's sake1 not according to your wicked ways1 nor according to your corrupt doings407#aiid7 ,if these things are contained in the true knowledge of ,god1 that1 humbled with a consciousness of our iniquity1 we should consider him as indulging us with blessings of which we are unworthy1 why do we attempt1 to our own serious injury1 to pilfer the smallest particle of the praise due to his gratuitous goodness8 ,thus also when ,jeremiah proclaims1 8,let not the wise man glory in his wisdom1 neither let the mighty man glory in his might1 let not the rich man glory in his riches2 but let him that glorieth glory in the ,lord207#aiie7 does he not suggest that the glory of ,god sustains some diminution1 if any man glory in himself8 ,to this use these words are clearly applied by ,paul1 when he states1 that all the branches of our salvation are deposited with ,christ1 that we may not glory except in the ,lord47#aiif7 ,for he intimates1 that they who suppose themselves to have even the least ground for glorying in themselves1 are guilty of rebelling against ,god1 and obscuring his glory4 ,,ii4 ,the truth1 then1 is1 that we never truly glory in him1 till we have entirely renounced all glory of our own4 ,on the converse1 this may be admitted as an axiom universally true1 that they who glory in themselves1 glory in opposition to ,god4 ,for ,paul is of opinion that the world is not 8subject to the judgment of ,god10 till men are deprived of all foundation for glorying47#aiig7 ,therefore ,isaiah1 when he announces1 that 8in the ,lord shall all the seed of ,israel be justified10 adds also1 8and shall glory20 as though he had said1 that the end of ,god in justifying the elect was1 that they might glory in himself1 and in no other4 ,but how we should glory in the ,lord1 he had stated in the preceding verse3 8,surely1 shall one say1 in the ,lord have ,i righteousness and strength40 ,let us observe1 that what is required is not a simple confession1 but a confession confirmed by an oath2 that we may not suppose any fictitious pretence of humility to be sufficient47#aiih7 ,here let no one plead that he does not glory at all1 when without arrogance he recognizes his own righteousness2 for such an opinion cannot exist without generating confidence1 nor confidence without being attended with glorying4 ,let us remember1 therefore1 in the whole controversy concerning righteousness1 that this end must be kept in view1 that all the praise of it may remain perfect and undiminished with the ,lord2 because1 according to the apostle's testimony1 he has bestowed his grace on us in order 8to declare his righteousness2 that he might be just1 and the justifier of him which believeth in ,jesus407#aiii7 ,wherefore1 in another place1 after having declared that the ,lord has conferred salvation on us in order to display 8the praise of the glory of his grace107#bjjj7 repeating1 as it were1 the same sentiment1 he adds1 8,by grace are ye saved through faith2 and that not of yourselves2 it is the gift of ,god2 not of works1 lest any man should boast407#bjja7 ,and when ,peter admonishes us that we are called to the hope of salvation1 8that we should show forth the praises 7or virtues7 of him who hath called us out of darkness into his marvellous light107#bjjb7 he evidently means that the praises of ,god alone should resound in the ears of believers1 so as to impose total silence on all the presumption of the flesh4 ,the conclusion of the whole is1 that man cannot without sacrilege arrogate to himself the least particle of righteousness1 because it is so much detracted and diminished from the glory of the righteousness of ,god4 ,,iii4 ,now1 if we inquire by what means the conscience can obtain peace before ,god1 we shall find no other than our reception of gratuitous righteousness from his free gift4 ,let us always remember the inquiry of ,solomon--8,who can say1 ,i have made my heart clean1 ,i am pure from my sin807#bjjc7 ,it is certain that there is no man who is not covered with infinite pollution4 ,let a man of the most perfect character1 then1 retire into his own conscience1 and enter into a scrutiny of his actions1 and what will be the result8 ,will he feel a high degree of satisfaction1 as though there were the most entire agreement between ,god and him8 or will he not rather be lacerated with terrible agonies1 on perceiving in himself such ample cause for condemnation1 if he be judged according to his works8 ,if the conscience reflect on ,god1 it must either enjoy a solid peace with his judgment1 or be surrounded with the terrors of hell4 ,we gain nothing1 therefore1 in our discussions of this point1 unless we establish a righteousness1 the stability of which will support our souls under the scrutiny of the ,divine judgment4 ,when our souls shall possess what will enable them to appear with boldness in the presence of ,god1 and to await and receive his judgment without any fear1 then1 and not before1 we may be assured that we have found a righteousness which truly deserves the name4 ,it is not without reason1 therefore1 that this subject is so largely insisted on by the apostle1 whose words ,i prefer to my own3 8,for if they which are of the law be heirs1 faith is made void1 and the promise is made of none effect407#bjjd7 ,he first infers1 that faith is annulled and superseded1 if the promise of righteousness respect the merit of our works1 or depend on our observance of the law4 ,for no man could ever securely rely on it1 since he never would be able to determine with certainty for himself that he had fulfilled the law1 as in fact no man ever does completely satisfy it by any works of his own4 ,not to seek far for testimonies of this fact1 every individual may be his own witness of it1 who will enter unprejudiced into an examination of himself4 ,and hence it appears in what deep and dark recesses hypocrisy buries the minds of men1 while they indulge themselves in such great security1 and hesitate not to oppose their selfadulation to the judgment of ,god1 as though they would stop the proceedings of his tribunal4 ,but believers1 who sincerely examine themselves1 are troubled and distressed with a solicitude of a very different nature4 ,the minds of men universally1 therefore1 ought to feel first hesitation1 and then despair1 while considering1 every one for himself1 the magnitude of the debt with which they are still oppressed1 and their immense distance from the conditions prescribed to them4 ,behold their confidence already broken and extinguished2 for to confide is not to fluctuate1 to vary1 to be hurried hither and thither1 to hesitate1 to be kept in suspense1 to stagger1 and finally to despair2 but it is1 to strengthen the mind with content1 certainty1 and solid security1 and to have somewhat upon which to stand and to rest4 ,,iv4 ,he adds likewise another consideration1 that the promise would be void and of none effect4 ,for if the fulfilment of it depend on our merit1 when shall we have made such a progress as to deserve the favour of ,god8 ,besides1 this second argument is a consequence of the former1 since the promise will be fulfilled to those alone who shall exercise faith in it4 ,therefore1 if faith be wanting1 the promise will retain no force4 8,therefore the inheritance is of faith1 that it might be by grace2 to the end the promise might be sure to all the seed407#bjje7 ,for it is abundantly confirmed1 when it depends solely on the ,divine mercy2 because mercy and truth are connected by an indissoluble bond1 and whatever ,god mercifully promises1 he also faithfully performs4 ,thus ,david1 before he implores salvation for himself according to the word of ,god1 first represents it as originating in his mercy3 8,according to thy word unto thy servant1 let thy tender mercies come unto me1 that ,i may live407#bjjf7 ,and for this there is sufficient reason1 since ,god has no other inducement to promise than what arises from his mere mercy4 ,here1 then1 we must place1 and1 as it were1 deeply fix1 all our hopes1 without regarding our own works1 or seeking any assistance from them4 ,nor must it be supposed that we are advancing a new doctrine1 for the same conduct is recommended by ,augustine4 8,christ10 says he1 8will reign in his servants for ever4 ,god has promised this1 ,god has said it2 if that be insufficient1 ,god has sworn it4 ,since the promise1 therefore1 is established1 not according to our merits1 but according to his mercy1 no man ought to speak with anxiety of that which he cannot doubt40 ,bernard also says1 8,the disciples of ,christ asked1 ,who can be saved8 ,he replied1 ,with men this is impossible1 but not with ,god4 ,this is all our confidence1 this our only consolation1 this the whole foundation of our hope4 ,but certain of the possibility1 what think we of his will8 ,who knows whether he deserve love or hatred87#bjjg7 ,who has known the mind of the ,lord1 or who has been his counsellor87#bjjh7 ,here1 now1 we evidently need faith to help us1 and his truth to assist us2 that what is concealed from us in the heart of the ,father1 may be revealed by the ,spirit1 and that the testimony of the ,spirit may persuade our hearts that we are sons of ,god2 that he may persuade us by calling and justifying us freely by faith2 in which there is1 as it were1 an intermediate passage from eternal predestination to future glory40 ,let us draw the following brief conclusion3 ,the ,scripture declares that the promises of ,god have no efficacy1 unless they be embraced by the conscience with a steady confidence2 and whenever there is any doubt or uncertainty1 it pronounces them to be made void4 ,again1 it asserts that they have no stability if they depend on our works4 ,either1 therefore1 we must be for ever destitute of righteousness1 or our works must not come into consideration1 but the ground must be occupied by faith alone1 whose nature it is to open the ears and shut the eyes2 that is1 to be intent only on the promise1 and to avert the thoughts from all human dignity or merit4 ,thus is accomplished that remarkable prophecy of ,zechariah3 8,i will remove the iniquity of that land in one day4 ,in that day1 saith the ,lord of hosts1 shall ye call every man his neighbour under the vine and under the figtree207#bjji7 in which the prophet suggests that believers enjoy no true peace till after they have obtained the remission of their sins4 ,for this analogy must be observed in the prophets1 that when they treat of the kingdom of ,christ1 they exhibit the external bounties of ,god as figures of spiritual blessings4 ,wherefore also ,christ is denominated 8the ,prince of peace10 and 8our ,peace207#bjaj7 because he calms all the agitations of the conscience4 ,if we inquire1 by what means2 we must come to the sacrifice by which ,god is appeased4 ,for no man will ever lose his fears who shall not be assured that ,god is propitiated solely by that atonement which ,christ has made by sustaining his wrath4 ,in short1 we must seek for peace only in the terrors of ,christ our ,redeemer4 ,v4 ,but why do ,i use such an obscure testimony8 ,paul invariably denies that peace or tranquillity can be enjoyed in the conscience1 without a certainty that we are justified by faith47#bjaa7 ,and he also declares whence that certainty proceeds2 it is 8because the love of ,god is shed abroad in our hearts by the ,holy ,ghost207#bjab7 as though he had said that our consciences can never be satisfied without a certain persuasion of our acceptance with ,god4 ,hence he exclaims in the name of all believers1 8,who shall separate us from the love of ,god which is in ,christ807#bjac7 ,for till we have reached that port of safety1 we shall tremble with alarm at every slightest breeze2 but while ,god shall manifest himself as our ,shepherd1 we shall fear no evil even in the valley of the shadow of death47#bjad7 ,whoever they are1 therefore1 who pretend that we are justified by faith1 because1 being regenerated1 we are righteous by living a spiritual life1 they have never tasted the sweetness of grace1 so as to have confidence that ,god would be propitious to them4 ,whence also it follows1 that they know no more of the method of praying aright1 than the ,turks or any other profane nations4 ,for according to the testimony of ,paul1 faith is not genuine unless it dictate and suggest that most delightful name of ,father1 and unless it open our mouth freely to cry1 8,abba1 ,father207#bjae7 which he in another place expresses still more clearly3 8,in ,christ we have boldness and access with confidence by the faith of him407#bjaf7 ,this certainly arises not from the gift of regeneration2 which1 being always imperfect in the present state1 contains in itself abundant occasion of doubting4 ,wherefore it is necessary to come to this remedy2 that believers should conclude that they cannot hope for an inheritance in the kingdom of heaven on any other foundation1 but because1 being ingrafted into the body of ,christ1 they are gratuitously accounted righteous4 ,for with respect to justification1 faith is a thing merely passive1 bringing nothing of our own to conciliate the favour of ,god1 but receiving what we need from ,christ4 ,,footnotes #a ,it is not uncommon1 among persons of a certain class1 to represent the leading principles of ,calvin as unfavourable to practical religion1 and to that kind of preaching which is adapted to affect the hearts and consciences of the hearers4 ,a reference to the most able and intelligent theologians and preachers who have held those principles1 and upon whom they may reasonably be concluded to have exerted their genuine and fullest influence1 will amply evince the inaccuracy of this representation4 ,of the excellent divine quoted above1 ,king ,charles ,i4 was wont to say1 that 8he carried his ears to hear other preachers1 but his conscience to hear ,mr4 ,saunderson40 #b ,prov4 xxix4 #ah4 #c ,dan4 ii4 #cd4 ,isaiah xi4 #d4 ,psalm ii4 #i4 #d ,rom4 xii4 #f4 #e ,jer4 ii4 #ac4 #f ,rom4 viii4 #cb4 #g #a ,tim4 iv4 #aj4 #h ,john xvii4 #c4 #i ,rom4 iv4 #be4 #a ,cor4 xv4 #c1 #ag4 #aj ,isaiah i4 #c4 #aa ,mark xvi4 #bj4 #ab ,acts xiv4 #c4 #ac ,heb4 ii4 #c1 #d4 #ad ,john vii4 #ah4 viii4 #ej4 #ae ,in ,joan4 tract4 #ac4 #af ,matt4 xxiv4 #bd4 #ag #b ,thess4 ii4 #i4 #ah #b ,cor4 xi4 #ad4 #ai ,hierom4 in prf4 ,jerem4 #bj #b ,thess4 ii4 #aj1 #aa4 #ba #a ,cor4 iii4 #ba1 #bc4 #bb ,prov4 xxii4 #bh4 #bc ,psalm xlv4 #aj4 #bd ,acat4 in lib4 #aa4 cap4 #af4 ,trip4 ,hist4 ,amb4 lib4 #b4 de ,off4 c4 #bh4 #be ,spiridion4 ,trip4 ,hist4 lib4 #a4 c4 #aj4 #bf ,trip4 ,hist4 lib4 #h4 c4 #a4 ,august4 de ,opere ,mon4 c4 #ag4 #bg ,epiph4 ,epist4 ab4 ,hier4 vers4 ,con4 ,eliber4 c4 #cf4 #bh ,amb4 de ,abra4 lib4 #a4 c4 #g4 #bi ,gelas4 ,pap4 in ,conc4 ,rom4 #cj ,chrys4 in #a ,cap4 ,ephes4 ,calix4 ,papa de ,cons4 dist4 #b4 #ca ,gelas4 can4 ,comperimus de ,cons4 dist4 #b4 ,cypr4 ,epist4 #b4 lib4 #a1 de ,laps4 #cb ,august4 lib4 #b4 de ,pec4 ,mer4 cap4 ult4 #cc ,apollon4 de quo ,eccl4 ,hist4 lib4 #e4 cap4 #aa1 #ab4 #cd ,paphnut4 ,trip4 ,hist4 lib4 #b4 c4 #ad4 ,cypr4 ,epist4 #b4 lib4 #b4 #ce ,aug4 cap4 #b4 contr4 ,cresc4 ,grammatic4 #cf ,isaiah viii4 #ab1 #ac4 #cg ,epist4 #c4 lib4 #b4 et in ,epist4 ad ,julian4 de ,hret4 baptiz4 #ch ,matt4 xxviii4 #bj4 #ci #a ,kings xix4 #ad1 #ah4 #dj ,contr4 ,auxent4 #da #b ,tim4 ii4 #ai4 #db ,exod4 xxxii4 #d4 #dc #a ,kings xxii4 #f1 #aabc4 #dd ,jer4 xviii4 #ah4 #de ,jer4 iv4 #i4 #df ,matt4 xxvi4 #c1 #d4 #dg #a ,kings xviii4 #ag4 #dh ,luke xxiii4 #b1 #e4 #di ,acts xvii4 #f4 xxiv4 #e4 #ej #b ,pet4 iii4 #af4 #ea ,rom4 v4 #bj4 vi4 #a1 #ad1 #ae4 #eb ,phil4 i4 #ae1 #af4 #ec ,phil4 ii4 #ba4 #ed #b ,pet4 ii4 #bb4 #ee #a ,pet4 ii4 #h4 #ef ,luke ii4 #cd4 #eg #b ,cor4 ii4 #ae1 #af4 #eh ,rom4 i4 #af4 #ei #a ,cor4 xiv4 #cc4 #fj #a ,john iii4 #h4 ,gal4 ii4 #ag4 #fa ,acts xvii4 #b4 #fb ,judg4 xiii4 #bb4 #fc ,gen4 xviii4 #bg4 #fd #a ,kings xix4 #ac4 #fe ,isaiah vi4 #b2 xxiv4 #bc4 #ff ,rom4 i4 #bj4 #fg ,cicer4 de ,natur4 ,deor4 lib4 i4 ,lactant4 ,inst4 lib4 iii4 cap4 #aj4 #fh ,cicer4 de ,nat4 ,deor4 lib4 #a #c4 ,valer4 ,maxim4 lib4 #a1 cap4 #a4 #fi ,in ,phd4 ,thet4 #gj ,rom4 i4 #bb4 #ga ,psalm xiv4 #a4 #gb ,isaiah vi4 #i4 #gc ,psalm xxxvi4 #a4 #gd ,psalm x4 #aa4 #ge #b ,tim4 ii4 #ac4 #gf ,gal4 iv4 #h4 #gg ,eph4 ii4 #ab4 #gh ,statii ,thebaid4 lib4 #c4 #gi ,psalm civ4 #b4 #hj ,heb4 xi4 #c4 #ha ,psalm xix4 #a1 #c4 #hb ,rom4 i4 #bj4 #hc ,macrob4 lib4 #b4 de ,somn4 ,scip4 c4 #ab4 ,boet4 de ,defin4 ,arist4 lib4 #a4 de ,hist4 ,animal4 #hd ,acts xvii4 #bg4 #he ,psalm viii4 #b1 #d4 #hf ,acts xvii4 #bh4 #hg neid vi4 ,pitt's ,translation4 #hh ,georg4 iv4 ,warton's ,translation4 #hi ,de ,rerum ,natur4 lib4 #a4 #ij ,psalm cxlv4 #i4 #ia ,psalm cvii4 #ib ,psalm cvii4 #dc4 #ic ,psalm cxiii4 #g4 #id #a ,cor4 iii4 #ai4 #ie ,acts xvii4 #bg4 #if ,psalm cxlv4 #f4 #ig ,aug4 in ,psal4 cxliv4 #ih ,de ,civit4 ,dei4 lib4 #a1 cap4 #h4 #ii ,psalm xcii4 #f4 #ajj ,psalm xl4 #ab4 #aja ,plut4 de ,philosoph4 placitis1 lib4 #a4 ,plato in ,timo4 ,cic4 lib4 #a1 de ,natur4 ,deor4 #ajb ,lactant4 ,institut4 div4 #ajc ,seneca1 lib4 #d1 de benef41 c4 #ajd ,plutarch4 lib4 #a1 de ,isid4 ,osirid4 ,cic4 lib4 #a1 de ,nat4 ,deor4 #aje ,cic4 lib4 de ,nat4 ,deor4 #ajf ,ephes4 ii4 #ab4 #ajg ,rom4 i4 #ba4 #ajh ,hab4 ii4 #ah1 #bj4 #aji ,john iv4 #bb4 #aaj #a ,cor4 ii4 #h4 #aaa ,xenoph4 de ,dict4 et ,fact4 ,socrat4 lib4 #a4 ,cic4 de ,legib4 lib4 #b4 #aab ,heb4 xi4 #c4 #aac ,rom4 i4 #ai4 #aad ,rom4 i4 #bj4 #aae ,acts xvii4 #bg4 #aaf ,acts xiv4 #af1 #ag4 #aag ,rom4 x4 #d4 #aah #a ,tim4 vi4 #af4 #aai ,ps4 xciii4 xcvi41 c4 #abj ,ps4 xix4 #a1 c4 #aba ,ps4 xciii4 #e4 #abb ,john iv4 #bb4 #abc ,eph4 ii4 #bj4 #abd ,contr4 ,epist4 ,fundam4 cap4 #e4 #abe ,isaiah lix4 #ba4 #abf ,isaiah xliii4 #aj4 #abg ,isaiah liv4 #ac4 #abh ,deut4 xxx4 ,rom4 x4 #abi ,isaiah liii4 #a4 #acj #a ,cor4 ii4 #d4 #aca ,gen4 xlix4 #e4 #acb ,num4 xii4 #a4 #acc ,exod4 xxiv4 #ah2 xxxiv4 #bi2 xix4 #af2 xl4 #cd4 ,num4 xvi4 #bd1 c42 xx4 #aa2 xi4 #i4 #acd ,lev4 xx4 #f4 #ace ,exod4 xvi4 #g4 #acf ,gen4 xlix4 #aj4 #acg ,deut4 xxxii4 #ach ,isaiah xxxix4 #f4 #aci ,isaiah xlv4 #a4 #adj ,jer4 xxv4 #aa1 #ab4 #ada ,isaiah xlii4 #i4 #adb #b ,kings xxii4 #h4 #adc ,deut4 xvii4 #ah4 #add ,lib4 de ,util4 ,credend4 #ade ,isaiah lix4 #ba4 #adf #a ,tim4 iv4 #ac4 #adg #b ,tim4 iii4 #af1 #ag4 #adh ,john xvi4 #ac4 #adi #b ,pet4 i4 #ai4 #aej #b ,cor4 iii4 #f4 #aea ,psalm xix4 #g4 #aeb #b ,cor4 iii4 #h4 #aec ,luke xxiv4 #bg1 c4 #aed #a ,thess4 v4 #ai4 #aee ,exod4 xxxiv4 #f4 #aef ,psalm cxlv4 #aeg ,jer4 ix4 #bd4 #aeh ,lib4 de ,idolol4 ,vid4 ,aug4 ,epist4 #dc et #dd4 #aei ,hab4 ii4 #bj4 #afj ,maximus ,tyrius1 ,plat4 ,serm4 #ch4 #afa ,deut4 iv4 #ae4 #afb ,isaiah xl4 #ah2 xli4 #g1 #bi2 xlvi4 #e1 c4 #afc ,acts xvii4 #bi4 #afd ,exod4 xxxiii4 #aa4 #afe ,deut4 iv4 #aa4 #aff ,exod4 xxxiii4 #bj4 #afg ,matt4 iii4 #af4 #afh ,exod4 xxv4 #ag1 #ah1 c4 #afi ,isaiah vi4 #b4 #agj ,psalm cxxxv4 #ae4 #aga ,hor4 ,sat4 lib4 #a1 #h4 #agb ,isaiah xliv4 #ibj4 #agc ,isaiah xl4 #ba4 #agd ,psalm cxv4 #h4 #age ,jer4 x4 #h4 #agf ,hab4 ii4 #ah4 #agg ,gal4 iii4 #a4 #agh ,wisdom xiv4 #ae4 #agi ,gen4 xxxi4 #ai4 #ahj ,joshua xxiv4 #b4 #aha ,exod4 xxxii4 #a4 #ahb ,exod4 xxxii4 #df4 #ahc ,in ,psalm cxiii4 #ahd ,in ,psalm cxiii4 #ahe ,epist4 #di4 ,de ,civ4 ,dei4 lib4 iv4 cap4 #ca4 #ahf ,gal4 iv4 #h4 #ahg ,matt4 iv4 #aj4 #ahh ,rev4 xix4 #aj2 xxii4 #h1 #i4 #ahi ,acts x4 #be4 #aij ,zech4 xiv4 #i4 #aia ,seneca1 ,prf4 lib4 #a4 ,qust4 ,nat4 #aib ,john i4 #a4 #aic #a ,pet4 i4 #aa4 #aid ,heb4 i4 #b1 #c4 #aie ,john v4 #ag4 #aif ,james i4 #ag4 #aig ,gen4 i4 #c4 #aih ,john xvii4 #e4 #aii ,john i4 #b4 #bjj ,exod4 vii4 #a4 #bja ,isaiah ix4 #f4 #bjb ,jer4 xxiii4 #f4 #bjc ,isaiah xlii4 #h4 #bjd ,ezek4 xlviii4 #ce4 #bje ,exod4 xvii4 #ae4 #bjf ,jer4 xxxiii4 #af4 #bjg ,judges xiii4 #bb1 #bc4 #bjh ,hosea xii4 #e4 #bji ,gen4 xxxii4 #bi1 #cj4 #baj ,isaiah xxv4 #i4 #baa ,mal4 iii4 #a4 #bab ,isaiah viii4 #ad4 #bac ,rom ix4 #cc4 #bad ,rom4 xiv4 #aj1 #aa4 #bae ,isaiah xlv4 #bc4 #baf ,eph4 iv4 #h4 ,psalm lxviii4 #ah4 #bag ,john xii4 #da4 ,isaiah vi4 #a4 #bah ,heb4 i4 #f1 #aj4 #bai ,john i4 #a1 #ad4 #bbj #b ,cor4 v4 #aj4 #bba ,rom ix4 #e4 #bbb #a ,tim4 iii4 #af4 #bbc ,philip4 ii4 #f4 #bbd #a ,john v4 #bj4 #bbe #a ,cor4 viii4 #e1 #f4 #bbf ,john xx4 #bh4 #bbg ,john v4 #ah4 #bbh ,heb4 i4 #c4 #bbi ,isaiah xliii4 #be4 #bcj ,matt4 ix4 #f4 #bca ,matt4 x4 #h4 ,mark iii4 #ae4 #bcb ,acts iii4 #f4 #bcc ,john v4 #cf2 x4 #cg4 #bcd ,matt4 xix4 #ag4 #bce ,john xiv4 #a4 #bcf ,isaiah xxviii4 #af2 xi4 #aj4 ,rom4 x4 #aa2 xv4 #ab4 #bcg ,john vi4 #dg4 #bch ,joel ii4 #cb4 #bci ,prov4 xviii4 #aj4 #bdj ,acts vii4 #ei4 #bda ,acts ix4 #ac1 #ad4 #bdb #a ,cor4 ii4 #b4 #bdc ,jer4 ix4 #bd4 #bdd ,gen4 i4 #b4 #bde ,isaiah xlviii4 #af4 #bdf #a ,cor4 ii4 #aj1 #af4 #bdg #a ,cor4 xii4 #h4 #bdh ,exod4 iv4 #aa4 #bdi #a ,cor4 xii4 #d1 c4 #bej #a ,cor4 iii4 #af2 vi4 #ai4 #b ,cor4 vi4 #af4 #bea ,acts v4 #c1 #d4 #beb ,isaiah vi4 #i4 #bec ,acts xxviii4 #be4 #bed ,isaiah lxiii4 #aj4 #bee ,matt4 xii4 #ca4 ,mark iii4 #bi4 ,luke xii4 #aj4 #bef ,psalm xxxiii4 #f4 #beg ,ephes4 iv4 #e4 #beh #a ,cor4 xii4 #aa4 #bei ,john v4 #cb2 viii4 #af1 #ah4 #bfj ,john i4 #ah4 #bfa ,john xv4 #bf4 #bfb ,john xiv4 #af4 #bfc #a ,pet4 i4 #aa4 #bfd ,john xiv4 #aj1 #aa4 #bfe #b ,cor4 xii4 #h1 #i4 #bff ,joel ii4 #bhcb4 ,acts ii4 #afba4 #bfg ,gen4 i4 #b4 #bfh ,isaiah vi4 #a4 #bfi ,john xii4 #da4 #bgj ,isaiah viii4 #ad4 #bga ,rom4 ix4 #cc4 #bgb ,isaiah xlv4 #bc4 #bgc ,rom4 xiv4 #aa4 #bgd ,heb4 i4 #f1 #aj4 ,psalm cii4 #be2 xcvii4 #g4 #bge ,isaiah xliv4 #f4 #bgf ,jer4 x4 #aa4 #bgg ,exod4 iii4 #ad4 #bgh ,matt4 xix4 #ag4 #bgi #a ,tim4 i4 #ag4 #bhj ,phil4 ii4 #aj4 #bha ,phil4 ii4 #f1 #g4 #bhb ,isaiah xxv4 #i4 #bhc ,gen4 i4 #bf4 #bhd ,john iv4 #bd4 #bhe ,john xvii4 #c4 #bhf ,heb4 i4 #aj2 ii4 #i4 #bhg ,john xiv4 #bh4 #bhh #a ,cor4 xv4 #bd4 #bhi #a ,john v4 #bj4 #bij ,isaiah xl4 #ba4 #bia ,psalm ciii4 #bj4 #bib ,gen4 ii4 #a4 #bic #b ,cor4 xii4 #a1 c4 #bid ,daniel vii4 #aj4 #bie ,ephes4 i4 #ba4 #bif ,col4 i4 #af4 #big ,gen4 xviii4 #b2 xxxii4 #a1 #bh4 ,josh4 v4 #ac4 ,judges vi4 #aa2 xiii4 #c1 #bb4 #bih ,psalm lxxxii4 #f4 #bii ,psalm xci4 #aa1 #ab4 #cjj ,psalm xxxiv4 #g4 #cja ,gen4 xvi4 #i4 #cjb ,gen4 xxiv4 #g4 #cjc ,gen4 xlviii4 #af4 #cjd ,exod4 xiv4 #ai2 xxiii4 #bj4 #cje ,judges ii4 #a2 vi4 #aa2 xiii4 #c1 c4 #cjf ,matt4 iv4 #aa4 ,luke xxii4 #dc4 ,matt4 xxviii4 #e4 ,luke xxiv4 #d1 #e4 ,acts i4 #aj4 #cjg #b ,kings xix4 #ce4 ,isaiah xxxvii4 #cf4 #cjh ,daniel x4 #ac1 #bj2 xii4 #a4 #cji ,matt4 xviii4 #aj4 #caj ,luke xv4 #g4 #caa ,luke xvi4 #bb4 #cab #b ,kings vi4 #ag4 #cac ,acts xii4 #ae4 #cad ,daniel xii4 #a4 ,jude1 ver4 #i4 #cae #a ,thess4 iv4 #af4 #caf ,daniel x4 #ac1 #ba2 viii4 #af2 ix4 #ba4 ,luke i4 #ai1 #bf4 ,tob4 iii4 #ag2 v4 #e4 #cag ,matt4 xxvi4 #ec4 #cah ,daniel vii4 #aj4 #cai ,psalm xxxiv4 #g4 #cbj ,luke xv4 #aj2 iv4 #aj2 xvi4 #bb4 ,psalm xci4 #ab4 ,matt4 iv4 #f2 xviii4 #aj4 #cba ,acts vii4 #ec4 ,gal4 iii4 #ai4 #cbb ,matt4 xxii4 #cj2 xxiv4 #cf2 xxv4 #ca4 ,luke ix4 #bf4 #cbc #a ,tim4 v4 #ba4 #cbd ,heb4 i4 #d2 ii4 #af4 #cbe ,heb4 xii4 #bb1 #bc4 #cbf #a ,peter i4 #ab4 #cbg ,heb4 i4 #f4 #cbh ,mal4 iii4 #a4 #cbi ,col4 i4 #af1 #bj4 #ccj ,rev4 xix4 #aj2 xxii4 #h1 #i4 #cca #b ,kings vi4 #ae1 #af1 #ag4 #ccb ,gen4 xxviii4 #ab4 #ccc ,john i4 #ea4 #ccd ,gen4 xxiv4 #g1 #ab1 #bg1 #eb4 #cce #b ,cor4 iv4 #d4 ,john xii4 #ca4 #ccf ,matt4 xii4 #bi4 ,luke xi4 #ba4 #ccg ,ephes4 ii4 #b4 #cch #a ,peter v4 #h1 #i4 #cci ,ephes4 vi4 #ab1 c4 #cdj ,mark xvi4 #i4 #cda ,matt4 xii4 #dcde4 #cdb ,luke viii4 #cj4 #cdc ,matt4 xxv4 #da4 #cdd ,matt4 xiii4 #be1 #bh4 #cde ,john viii4 #dd4 #cdf ,john viii4 #dd4 #cdg #b ,peter ii4 #d4 ,jude1 ver4 #f4 #cdh #a ,tim4 v4 #ba4 #cdi ,job i4 #f2 ii4 #a4 #cej #a ,kings xxii4 #bj1 c4 #cea #a ,sam4 xvi4 #ad2 xviii4 #aj4 #ceb ,psalm lxxviii4 #di4 #cec #b ,thess4 ii4 #i1 #aa4 #ced ,ephes4 iv4 #bg4 #cee #a ,peter v4 #h4 #cef #b ,cor4 xii4 #g4 #ceg ,gen4 iii4 #ae4 #ceh #b ,sam4 xxiv4 #a4 #a ,chron4 xxi4 #a4 #cei #b ,tim4 ii4 #bf4 #cfj ,rom4 xvi4 #bj4 #cfa ,john xiv4 #cj4 #cfb ,luke x4 #ah4 #cfc ,luke xi4 #ba4 #cfd ,john xii4 #ca4 #cfe #b ,cor4 iv4 #d4 #cff ,eph4 ii4 #b4 #cfg ,rom4 ix4 #bb4 #cfh ,john viii4 #dd4 #cfi #a ,john iii4 #aj4 #cgj ,matt4 xii4 #dc4 ,jude #f4 #cga ,john viii4 #dd4 #a ,john iii4 #aj4 #cgb ,jude #i4 #cgc ,job i4 #f2 ii4 #a4 #cgd ,matt4 viii4 #bi4 #cge ,matt4 xxv4 #da4 #cgf #b ,peter ii4 #d4 #cgg ,gen4 i4 #bh2 ix4 #b4 #cgh ,gen4 ii4 #g2 iii4 #ai1 #bc4 #cgi ,eccles4 xii4 #g4 #chj ,luke xxiii4 #df4 #cha ,acts vii4 #ei4 #chb ,job iv4 #ai4 #chc #b ,cor4 v4 #d4 #chd #b ,peter i4 #ac1 #ad4 #che #b ,cor4 v4 #aj4 #chf #b ,cor4 vii4 #a4 #chg #a ,peter ii4 #be4 #chh #a ,peter i4 #i1 #bb2 ii4 #aa4 #chi ,heb4 xiii4 #ag4 #cij #b ,cor4 i4 #bc4 #cia ,matt4 x4 #bh4 ,luke xii4 #d1 #e4 #cib ,heb4 xii4 #i4 #cic ,luke xvi4 #bb4 #cid #b ,cor4 v4 #f1 #h4 #cie ,acts xxiii4 #h4 #cif ,gen4 i4 #bg4 #cig ,ovid's ,metam4 lib4 #a4 ,dryden's ,translation4 #cih ,gen4 i4 #bf4 #cii ,matt4 xxii4 #cj4 #djj #a ,cor4 xv4 #de4 #dja ,col4 iii4 #aj4 #djb ,eph4 iv4 #bd4 #djc #b ,cor4 iii4 #ah4 #djd #a ,cor4 xi4 #g4 #dje ,john i4 #d4 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#aj4 #dhh ,isaiah xxxviii4 #a1 #e4 #dhi #b ,kings xx4 #a1 #e4 #dij #a ,sam4 xv4 #bi4 #dia #a ,sam4 xv4 #bi4 #dib ,numb4 xxiii4 #ai4 #dic ,psalm vii4 #aa4 #did ,gen4 xx4 #c1 #g4 #die ,isaiah xiv4 #bg4 #dif ,psalm cxv4 #c4 #dig ,job i4 #ba4 #dih #a ,kings xxii4 #bjbc4 #dii ,acts iv4 #bh4 #ejj ,acts ii4 #bc4 #eja ,acts iii4 #ah4 #ejb #b ,sam4 xii4 #ab2 xvi4 #bb4 #ejc ,jer4 l4 #be4 #ejd ,isaiah v4 #bf2 x4 #e2 xix4 #be4 #eje #b ,sam4 xvi4 #aj4 #ejf #a ,kings xi4 #ca4 #ejg #a ,sam4 ii4 #cd4 #ejh ,prov4 xxi4 #a4 #eji ,isaiah xxix4 #ad4 ,psalm cvii4 #dj4 ,ezek4 vii4 #bf4 #eaj ,lev4 xxvi4 #cf4 #eaa #a ,sam4 xxvi4 #ab4 #eab ,rom4 i4 #bh2 xi4 #h4 ,exod4 viii4 #ae4 #eac ,exod4 iv4 #ba4 #ead ,deut4 ii4 #cj4 ,joshua xi4 #bj4 #eae ,psalm cv4 #be4 #eaf ,isaiah x4 #f4 #eag #a ,sam4 xvi4 #ad4 #eah #b ,cor4 iv4 #d4 #eai #b ,thess4 ii4 #ajab4 #ebj ,ezek4 xiv4 #i4 #eba ,rom4 i4 #bh4 #ebb ,psalm li4 #d4 #ebc #a ,john v4 #d4 #ebd ,job i4 #ba4 #ebe #a ,sam4 ii4 #be4 #ebf ,psalm cxv4 #c4 #ebg ,isaiah xlv4 #g4 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#fad ,eph4 iv4 #bb1 #bc4 #fae ,ephes4 iv4 #ag1 #ah4 #faf ,isaiah lx4 #a1 c4 #fag ,psalm lxii4 #i4 #fah ,jer4 xvii4 #i4 #fai ,rom4 iii4 #ajah4 #fbj ,isaiah xi4 #b4 #fba ,psalm cxi4 #aj4 #fbb ,jer4 xxxi4 #ah4 #fbc ,jer4 xxxi4 #aa4 #fbd ,phil4 i4 #f4 #fbe ,ezek4 xxxvi4 #bf1 #bg4 #fbf #b ,cor4 iii4 #e4 #fbg ,phil4 ii4 #ac4 #fbh #a ,cor4 xii4 #f4 #fbi #a ,cor4 i4 #cj4 #fcj ,eph4 ii4 #aj4 #fca ,psalm c4 #c4 #fcb ,john vi4 #de4 #fcc ,jer4 xxxii4 #ci4 #fcd ,ezek4 xi4 #ai4 #fce #a ,kings viii4 #ef4 #fcf ,psalm cxix4 #cf4 #fcg ,psalm li4 #aj4 #fch ,john xv4 #a1 #d1 #e4 #fci ,matt4 xv4 #ac4 #fdj ,phil4 ii4 #ac4 #fda #a ,cor4 xii4 #f4 #fdb ,psalm lxxxvi4 #aa4 #fdc ,psalm cxix4 #acc4 #fdd ,ezek4 xi4 #ai1 #bj2 xxxvi4 #bg4 #fde ,john vi4 #de4 #fdf ,john vi4 #dd4 #fdg #a ,john iii4 #i4 #fdh ,matt4 xxv4 #bc1 #bi4 ,luke xix4 #ag1 #bf4 #fdi ,phil4 ii4 #ac4 #fej #a ,cor4 xv4 #aj4 #fea ,psalm lix4 #aj4 #feb ,psalm xxiii4 #f4 #fec #b ,cor4 xii4 #i4 #fed #b ,cor4 iv4 #d4 #fee ,eph4 ii4 #b4 #fef ,job i4 #feg 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,ephes4 ii4 #ab4 #gda ,john i4 #d4 #gdb ,john i4 #ab4 #gdc ,gal4 iii4 #af4 #gdd #a ,sam4 ii4 #aj4 #gde ,psalm ii4 #ab4 #gdf ,john v4 #bd4 #gdg #a ,kings xi4 #ac4 #gdh #a ,kings xi4 #ci4 #gdi #a ,kings xv4 #d4 #gej #b ,kings viii4 #ai4 #gea ,psalm lxxviii4 #fj1 #fg1 #fh1 #gj1 #ga4 #geb ,psalm xxviii4 #h4 #gec ,psalm xx4 #i4 #ged ,psalm cxviii4 #be1 #bf4 #gee ,psalm lxxx4 #ag4 #gef ,lam4 iv4 #bj4 #geg ,hab4 iii4 #ac4 #geh ,isaiah vii4 #ad4 #gei ,isaiah lv4 #c4 #gfj ,jer4 xxiii4 #e1 #f4 #gfa ,ezek4 xxxiv4 #bcbe4 #gfb ,ezek4 xxxvii4 #bd1 #bf4 #gfc ,hos4 i4 #aa4 #gfd ,hos4 iii4 #e4 #gfe ,mic4 ii4 #ac4 #gff ,amos ix4 #aa4 #gfg ,zech4 ix4 #i4 #gfh ,psalm xxviii4 #h1 #i4 #gfi ,matt4 xxi4 #i4 #ggj ,john xiv4 #a4 #gga ,col4 i4 #ae4 #ggb ,rom4 x4 #d4 #ggc ,lib4 #d1 c4 #h4 #ggd #a ,john ii4 #bc4 #gge ,acts vii4 #dd4 ,heb4 viii4 #e4 ,ex4 xxv4 #dj4 #ggf ,exod4 xix4 #f4 #ggg #a ,peter ii4 #i4 #ggh ,gal4 iii4 #bd4 #ggi ,isaiah liii4 #e1 c4 #ghj ,dan4 ix4 #bf1 c4 #gha ,psalm cx4 #d4 #ghb ,rom4 x4 #d4 #ghc #b ,cor4 iii4 #ag4 #ghd ,gal4 iii4 #ai4 #ghe ,deut4 xxx4 #ae1 #ai4 #ghf ,eccles4 vii4 #bj4 #ghg ,psalm cxliii4 #b4 #ghh ,job iv4 #ag2 ix4 #b2 xv4 #ad2 xxv4 #d4 #ghi ,gal4 v4 #ag4 #gij ,gal4 iii4 #aj4 #gia ,lib4 de ,nat4 et ,grat4 #gib ,matt4 xix4 #be1 #bf4 #gic ,rom4 viii4 #c1 c4 #gid ,rom4 vii4 #g4 #gie ,rom4 iii4 #bj4 #gif ,rom4 v4 #bj4 #gig #b ,cor4 iii4 #g4 ,rom4 iv4 #ae4 #gih ,rom4 iii4 #ai4 #gii ,rom4 xi4 #cb4 #hjj #a ,tim4 i4 #i1 #aj4 #hja ,gal4 iii4 #bd4 #hjb ,psalm xix4 #g1 #h4 #hjc ,psalm cxix4 #aje4 #hjd ,deut4 xxxii4 #df1 #dg4 #hje ,psalm i4 #b4 #hjf ,matt4 v4 #ag1 #ah4 #hjg ,gal4 iii4 #aj4 #hjh ,gal4 iii4 #ac4 #hji ,gal4 iv4 #d1 #e4 #haj ,col4 ii4 #ag4 #haa ,matt4 xxvii4 #ea4 #hab ,luke xvi4 #af4 #hac ,john i4 #ag4 #had ,col4 ii4 #ac1 #ad4 #hae ,ephes4 ii4 #ad1 #ae4 #haf ,heb4 x4 #cad4 #hag ,heb4 ix4 #ae4 #hah ,lev4 xviii4 #e4 #hai ,ezek4 xviii4 #d4 #hbj ,deut4 xii4 #bh1 #cb4 #hba ,deut4 iv4 #e1 #f1 #i4 #hbb ,rom4 vii4 #ad4 #hbc ,matt4 v4 #bb1 #bh4 #hbd ,matt4 xxii4 #cgdj4 ,luke x4 #bg4 #hbe ,rom4 xi4 #cf4 #hbf ,jer4 xxxi4 #cc4 #hbg ,matt4 xxii4 #cb4 #hbh ,deut4 vii4 #f2 xiv4 #b2 xxvi4 #ah4 #hbi ,lev4 xi4 #dd4 #hcj ,mal4 i4 #f4 #hca ,exod4 iii4 #f4 ,amos i4 #b4 ,hab4 ii4 #bj4 ,psalm lxxx4 #a2 xcix4 #a4 ,isaiah xxxvii4 #af4 #hcb ,deut4 iv4 #ag4 #hcc ,cap4 xi4 xii4 #hcd ,jer4 iii4 #a1 #b4 ,hos4 ii4 #b4 #hce ,ezek4 xviii4 #bj4 #hcf ,num4 xiv4 #ah4 #hcg ,jer4 xxxii4 #ah4 #hch ,isaiah xxxix4 #g4 #hci ,gen4 xii4 #ag2 xx4 #c4 #hdj ,ezek4 xviii4 #b4 #hda ,gen4 xvii4 #g4 #hdb ,prov4 xx4 #g4 #hdc ,isaiah xix4 #ah4 #hdd ,isaiah lxv4 #af4 #hde ,jer4 xii4 #af4 #hdf ,jer4 v4 #g4 #hdg ,zeph4 i4 #d1 #e4 #hdh ,lev4 xix4 #ab4 #hdi ,joshua vii4 #ai4 #hej ,john ix4 #bd4 #hea #a ,sam4 xiv4 #de4 #heb #b ,kings vi4 #ca4 #hec #b ,cor4 i4 #bc4 #hed ,deut4 vi4 #ac4 #hee ,exod4 xxiii4 #ac4 #hef ,heb4 vi4 #ac1 #af4 #heg ,matt4 v4 #cd4 #heh ,exod4 xxii4 #aa4 #hei ,john x4 #cj1 #ah2 vii4 #af4 #hfj ,james v4 #ab4 #hfa ,heb4 vi4 #af4 #hfb ,gen4 xxi4 #bd2 xxvi4 #ca2 xxxi4 #ec4 #hfc ,ruth iii4 #ac4 #hfd #a ,kings xviii4 #aj4 #hfe ,numb4 xiii4 #bb4 ,ezek4 xx4 #ab2 xxii4 #h2 xxiii4 #ch4 #hff ,jer4 xvii4 #ba1 #bb1 #bg4 ,isaiah lvi4 #b4 #hfg ,neh4 ix4 #ad4 #hfh ,exod4 xxxi4 #ac1 #ad1 #af1 #ag4 #hfi ,ezek4 xx4 #ab4 #hgj ,heb4 iv4 #i4 #hga ,isaiah lxvi4 #bc4 #hgb #a ,cor4 xv4 #bh4 #hgc ,isaiah lviii4 #ac1 #ad4 #hgd ,rom4 vi4 #d1 c4 #hge ,col4 ii4 #af1 #ag4 #hgf ,deut4 v4 #ad1 #ae4 #hgg ,exod4 xxiii4 #ab4 #hgh #a ,cor4 xiv4 #dj4 #hgi ,col4 ii4 #af1 #ag4 #hhj ,gal4 iv4 #aj1 #aa4 #hha ,rom4 xiv4 #e4 #hhb #a ,tim4 v4 #ag4 #hhc ,exod4 xxi4 #ag4 #hhd ,deut4 xxi4 #ahba4 #hhe ,matt4 xv4 #df4 #hhf ,eph4 vi4 #a4 ,col4 iii4 #bj4 #hhg #a ,john iii4 #ae4 #hhh ,matt4 v4 #bb4 #hhi ,matt4 xix4 #aa4 #hij ,matt4 xix4 #ab4 #hia #a ,cor4 vii4 #g4 #hib #a ,cor4 vii4 #b1 #i4 #hic #a ,cor4 vii4 #cd4 #hid #a ,cor4 vii4 #i4 #hie ,exod4 xxiii4 #a1 #g4 #hif ,lev4 xix4 #af4 #hig ,deut4 x4 #ab1 #ac4 #hih ,deut4 xi4 #bb4 #hii ,luke x4 #bg4 #ijj #a ,tim4 i4 #e4 #ija ,matt4 xxiii4 #bc4 #ijb ,matt4 xix4 #ah1 #ai4 #ijc ,psalm xvi4 #b4 #ijd ,ephes4 iii4 #ag4 #ije ,rom4 xiii4 #h4 #ijf ,gal4 v4 #ad4 #ijg ,matt4 vii4 #ab4 #ijh #a ,cor4 xiii4 #e4 #iji ,prov4 xxv4 #ba4 #iaj ,exod4 xxiii4 #d1 #e4 #iaa ,rom4 xii4 #ai4 #iab ,lev4 xix4 #ah4 #iac ,matt4 v4 #dd1 #de4 #iad ,matt4 v4 #df4 #iae ,rom4 xiii4 #i4 #iaf ,rom4 vi4 #bc4 #iag ,matt4 v4 #ai4 #iah ,ezek4 xviii4 #bj4 #iai ,rom4 vi4 #bc4 #ibj ,mal4 iv4 #b4 #iba #a ,peter i4 #ajab4 #ibb ,john v4 #df4 #ibc ,matt4 xiii4 #af4 #ibd ,luke x4 #bd4 #ibe ,john viii4 #ef4 #ibf ,john i4 #ah4 #ibg ,heb4 i4 #a1 #b4 #ibh ,heb4 i4 #c4 #ibi #b ,cor4 iv4 #f4 #icj #b ,cor4 iv4 #d4 #ica #a ,tim4 iv4 #f4 #icb ,matt4 ix4 #ce4 #icc #b ,tim4 i4 #aj4 #icd #b ,cor4 i4 #bj4 #ice ,john i4 #ea4 #icf ,col4 i4 #e4 #icg #a ,john iii4 #b4 #ich #a ,tim4 iv4 #h4 #ici #b ,tim4 i4 #a4 #idj #b ,cor4 vii4 #a4 #ida ,ephes4 i4 #ac4 #idb ,rom4 i4 #af2 iii4 #ba4 #idc ,rom4 xvi4 #be1 #bf4 #idd ,john i4 #bi4 #ide ,matt4 xi4 #aa4 #idf ,john i4 #bc4 #idg ,mal4 iv4 #e4 #idh ,john v4 #ce4 #idi ,rom4 i4 #ac4 #iej ,rom4 iii4 #ba4 #iea ,ephes4 i4 #ac1 #ad4 #ieb ,col4 i4 #d1 #e4 #iec #b ,thess4 ii4 #ad4 #ied ,rom4 iii4 #ai4 #iee ,john viii4 #ef4 #ief ,heb4 xiii4 #h4 #ieg ,luke i4 #ed1 #gb4 #ieh #a ,cor4 x4 #aaa4 #iei ,john vi4 #di1 #ea4 #ifj #a ,peter i4 #bc1 #be4 #ifa ,isaiah xl4 #h4 #ifb ,lev4 xxvi4 #ab4 #ifc ,psalm cxliv4 #ae2 xxxiii4 #ab4 #ifd ,hab4 i4 #ab4 #ife ,isaiah xxxiii4 #bb4 #iff ,deut4 xxxiii4 #bi4 #ifg ,lev4 xxvi4 #ab4 #ifh ,exod4 vi4 #g4 #ifi ,gen4 xvii4 #g4 #igj ,exod4 xx4 #f4 #iga ,exod4 iii4 #f4 #igb ,matt4 xxii4 #cbcd4 ,luke xx4 #cgdj4 #igc ,deut4 xxxiii4 #c4 #igd ,gen4 iii4 #agai4 #ige ,gen4 iv4 #h1 #ad4 #igf ,gen4 vi4 #adba4 #igg ,gen4 vii4 #aa2 viii4 #ac4 #igh ,gen4 ix4 #bd1 #be4 #igi ,gen4 xii4 #a4 #ihj ,gen4 xii4 #ajae4 #iha ,gen4 xx4 #a1 #b4 #ihb ,gen4 xiii4 #gaa4 #ihc ,gen4 xiv4 #ab1 #ac4 #ihd ,gen4 xxi4 #becj4 #ihe ,gen4 xv4 #b4 #ihf ,gen4 xvi4 #aae4 #ihg ,gen4 xxi4 #b1 #c1 #ajad4 #ihh ,gen4 xxii4 #b4 #ihi ,gen4 xxvi4 #a1 #g1 #bj1 #ba4 #iij ,gen4 xxvi4 #cd1 #ce4 #iia ,gen4 xxviii4 #e4 #iib ,gen4 xxvii4 #dade4 #iic ,gen4 xxix4 #bj1 #bc1 #be4 #iid ,gen4 xxix4 #bg4 #iie ,gen4 xxxi4 #dj1 #da4 #iif ,gen4 xxx4 #a4 #iig ,gen4 xxxi4 #be1 #cf4 #iih ,gen4 xxxii4 xxxiii4 #iii ,gen4 xxxv4 #ai4 #ajjj ,gen4 xxxvii4 #cbce4 #ajja ,gen4 xxxiv4 #ajjb ,gen4 xxxv4 #bb4 #ajjc ,gen4 xxxviii4 #acah4 #ajjd ,gen4 xlii4 #ajje ,gen4 xlvii4 #i4 #ajjf ,heb4 xi4 #i1 c4 #ajjg ,gen4 xlvii4 #i4 #ajjh ,gen4 xlvii4 #cj4 #ajji ,gen4 l4 #be4 #ajaj ,gen4 xlix4 #ah4 #ajaa ,numb4 xxiii4 #aj4 #ajab ,psalm cxvi4 #ae4 #ajac ,psalm xxxiv4 #ba4 #ajad ,psalm xxxix4 #ab1 #e1 #f1 #g4 #ajae ,psalm ciii4 #ag4 #ajaf ,psalm cii4 #bebh4 #ajag ,isaiah li4 #f4 #ajah ,psalm xcvii4 #aj1 #aa4 #ajai ,psalm cxii4 #i1 #aj4 #ajbj ,psalm cxl4 #ac4 #ajba ,psalm cxii4 #f4 #ajbb ,psalm xxxiv4 #bb4 #ajbc ,psalm lxxiii4 #b4 #ajbd ,psalm lxxiii4 #af1 #ag4 #ajbe ,psalm xvii4 #ae4 #ajbf ,psalm lii4 #h4 #ajbg ,psalm xcii4 #abad1 #e1 #g4 #ajbh ,psalm lv4 #bb1 #bc4 #ajbi ,job xxi4 #ac4 #ajcj ,psalm xlix4 #f1 c4 #ajca ,psalm xxx4 #e4 #ajcb ,isaiah liv4 #g1 #h4 #ajcc ,prov4 x4 #g4 #ajcd ,psalm cxvi4 #ae4 #ajce #a ,sam4 ii4 #i4 #ajcf ,ezek4 xxviii4 #aj2 xxxi4 #ah4 #ajcg ,psalm lxix4 #bh4 #ajch ,job xix4 #be1 c4 #ajci ,job xiii4 #ae4 #ajdj ,ezek4 xxxvii4 #ajda ,isaiah xxvi4 #aiba4 #ajdb ,isaiah lxvi4 #bbbd4 #ajdc ,dan4 xii4 #a1 #b4 #ajdd ,matt4 viii4 #aa4 #ajde ,acts iii4 #be4 #ajdf ,matt4 xxvii4 #eb4 #ajdg ,acts xv4 #h4 #ajdh ,eph4 i4 #ad4 #ajdi #b ,cor4 iii4 #adaf4 #ajej ,gal4 iv4 #ajea ,gen4 xv4 #a4 #ajeb ,psalm lxxxiv4 #b4 #ajec ,psalm lxxiii4 #bf4 #ajed ,psalm xvi4 #e4 #ajee ,psalm cxlii4 #e4 #ajef ,psalm xxxvii4 #bi4 #ajeg ,prov4 ii4 #bb4 #ajeh ,psalm cxxxiii4 #c4 #ajei ,col4 ii4 #ag4 #ajfj ,heb4 x4 #a1 c4 #ajfa ,heb4 vii4 #ag4 ,psalm cx4 #d4 #ajfb ,heb4 vii4 #bc1 #bd4 #ajfc ,heb4 vii4 #bj1 #ba4 #ajfd ,heb4 vii4 #ab4 #ajfe ,heb4 vii4 #ai4 #ajff ,heb4 ix4 #ac1 #ad2 x4 #d4 #ajfg ,heb4 x4 #a4 #ajfh ,heb4 vii4 #ai4 #ajfi ,heb4 vii4 #bb4 #ajgj ,matt4 xxvi4 #bh4 #ajga ,gal4 iii4 #bd4 #ajgb ,gal4 iv4 #a1 c4 #ajgc ,luke xvi4 #af4 #ajgd ,col4 ii4 #c4 #ajge ,luke x4 #bd4 #ajgf ,matt4 xiii4 #af4 #ajgg #a ,peter i4 #ab4 #ajgh ,jer4 xxxi4 #ca1 c4 #ajgi #b ,cor4 iii4 #f1 c4 #ajhj ,rom4 viii4 #ae4 #ajha ,heb4 xii4 #ah1 c4 #ajhb ,gal4 iv4 #bb1 c4 #ajhc ,luke xvi4 #af4 #ajhd ,deut4 xxxii4 #h1 #i4 #ajhe ,deut4 x4 #ad4 #ajhf ,acts xiv4 #af4 #ajhg ,gal4 iv4 #d4 #ajhh ,matt4 xvii4 #aa4 #ajhi ,eph4 ii4 #ad4 #ajij ,col4 iii4 #aa4 #ajia ,psalm ii4 #h4 #ajib ,psalm lxxii4 #h4 #ajic ,phil4 ii4 #i1 #aj4 #ajid ,matt4 xv4 #bd4 #ajie ,matt4 x4 #e1 #f4 #ajif ,col4 i4 #bf4 #ajig ,eph4 iii4 #aj4 #ajih ,gal4 iv4 #ac4 #ajii #a ,tim4 ii4 #e4 #aajj ,heb4 iv4 #ae4 #aaja ,eph4 v4 #cj4 #aajb ,john xx4 #ag4 #aajc ,rom4 viii4 #ag4 #aajd ,col4 i4 #ae4 #aaje ,isaiah liii4 #d1 c4 #aajf ,john i4 #i1 c4 #aajg ,john iii4 #af4 #aajh ,john v4 #be4 #aaji ,john xi4 #be4 #aaaj ,matt4 xviii4 #aa4 #aaaa ,matt4 ix4 #ab4 #aaab ,heb4 v4 #a4 #aaac #b ,cor4 v4 #ai4 #aaad ,rom4 viii4 #c4 #aaae ,titus iii4 #d4 #aaaf ,luke xxiv4 #df1 #dg4 #aaag ,john x4 #ag1 #ah4 #aaah ,john iii4 #ad4 #aaai ,john xii4 #bg4 #aabj ,john xvii4 #a4 #aaba ,luke i4 #gb1 #gi4 #aabb ,col4 ii4 #c4 #aabc #a ,cor4 ii4 #b4 #aabd ,eph4 i4 #d1 c4 #aabe ,eph4 iii4 #ah1 #ai4 #aabf #a ,tim4 i4 #ae4 #aabg #b ,tim4 i4 #i4 #aabh ,titus iii4 #i4 #aabi ,eph4 i4 #bb4 #aacj ,psalm lxxxii4 #f4 #aaca ,col4 ii4 #aj4 #aacb ,heb4 iv4 #ae4 #aacc ,luke iii4 #ch4 #aacd #a ,cor4 xv4 #de1 #dg4 #aace ,col4 i4 #ae4 #aacf ,col4 i4 #af1 #ah4 #aacg ,gen4 ii4 #bc4 #aach ,eph4 v4 #cj1 #cb4 #aaci ,gal4 iv4 #d4 #aadj ,gen4 xii4 #c2 xviii4 #ah2 xxii4 #ah2 xxvi4 #d4 ,acts iii4 #be2 ii4 #cj4 ,psalm cxxxii4 #aa4 ,matt4 i4 #a4 #aada ,rom4 i4 #c2 ix4 #e4 #aadb ,gal4 iv4 #d4 #aadc ,heb4 ii4 #ad1 #af1 #ag2 iv4 #ae4 #aadd ,rom4 viii4 #c4 #aade ,eph4 iv4 #ae1 #af4 #aadf ,john iii4 #cd2 i4 #af4 #aadg ,john xvii4 #ai4 #aadh ,phil4 ii4 #g1 #h4 #aadi #a ,peter iii4 #ah4 #aaej #b ,cor4 xiii4 #d4 #aaea #a ,cor4 xv4 #dg4 #aaeb #a ,cor4 xv4 #ac1 #ad4 #aaec ,heb4 ii4 #aj1 #aa1 #ad4 #aaed ,rom4 viii4 #bi4 #aaee ,heb4 ii4 #af4 #aaef ,gen4 iii4 #ae4 #aaeg ,gal4 iii4 #af4 #aaeh ,rom4 i4 #c4 #aaei ,rom4 ix4 #e4 #aafj ,acts ii4 #cj4 #aafa ,psalm cxxxii4 #aa4 #aafb ,gal4 iv4 #d4 #aafc ,matt4 i4 #af4 4 #aafd ,matt4 i4 #e4 4 #aafe ,gal4 iii4 #bb4 #aaff ,rom4 v4 #ab1 #ae1 #ah4 #aafg #a ,cor4 xv4 #dg4 #aafh ,rom4 viii4 #c4 #aafi ,john xvii4 #ai4 #aagj ,john i4 #ad4 #aaga ,john viii4 #eh4 #aagb ,col4 i4 #ae4 #aagc ,john xvii4 #e4 #aagd ,john v4 #ag4 #aage ,isaiah xlii4 #a4 #aagf ,luke ii4 #eb4 #aagg ,john viii4 #ej4 ,mark xiii4 #cb4 ,john xiv4 #aj2 vi4 #ch4 ,luke xxiv4 #ci4 #aagh ,acts xx4 #bh4 #aagi #a ,cor4 ii4 #h4 #aahj #a ,john i4 #a4 #aaha #a ,john iii4 #af4 #aahb ,john iii4 #ac4 #aahc ,john i4 #bi2 v4 #babc4 #aahd ,john ix4 #e2 x4 #i1 #aa2 xv4 #a4 #aahe #a ,cor4 xv4 #bd4 #aahf ,phil4 ii4 #h4 #aahg ,heb4 ii4 #g4 #aahh ,phil4 ii4 #aj4 #aahi #a ,cor4 xv4 #bh4 #aaij #a ,cor4 viii4 #f4 #aaia ,luke i4 #ce1 #dc4 #aaib ,john ii4 #ai4 #aaic ,luke i4 #ce4 #aaid ,rom4 viii4 #ae4 ,gal4 iv4 #e1 #f4 #aaie ,psalm lxxxii4 #f4 #aaif ,col4 i4 #aeah4 #aaig ,rom4 i4 #ad4 #aaih ,rom4 viii4 #cb4 #aaii ,luke i4 #cb4 #abjj #a ,john i4 #a4 #abja ,micah v4 #b4 #abjb ,eph4 iii4 #ae4 #abjc ,prov4 xxx4 #d4 #abjd ,gen4 ii4 #g4 #abje ,prov4 viii4 #bb1 c4 #abjf ,col4 ii4 #ai4 #abjg ,john iv4 #be4 #abjh ,isaiah lv4 #d4 #abji ,isaiah ix4 #f4 #abaj ,heb4 i4 #a1 #b4 #abaa ,psalm lxxiv4 #i4 #abab ,dan4 ix4 #bd4 #abac ,isaiah lxi4 #a1 #b4 #abad ,matt4 xvii4 #e4 #abae ,joel ii4 #bh4 #abaf #a ,cor4 i4 #cj4 #abag ,col4 ii4 #c4 #abah #a ,cor4 ii4 #b4 #abai ,psalm lxxxix4 #cecg4 #abbj ,isaiah iii4 #h4 #abba ,psalm ii4 #a1 c4 #abbb ,psalm cx4 #a4 #abbc ,john xviii4 #cf4 #abbd ,luke xvii4 #bj1 #ba4 #abbe ,rom4 xiv4 #ag4 #abbf ,luke ix4 #bj4 #abbg ,isaiah xi4 #b4 #abbh ,psalm xlv4 #g4 #abbi ,john iii4 #cd4 #abcj ,john i4 #af4 #abca ,eph4 iv4 #g4 #abcb #a ,cor4 xv4 #bd1 #bh4 #abcc ,eph4 i4 #bj1 #bb1 #bc4 #abcd ,phil4 ii4 #iaa4 #abce #a ,cor4 viii4 #e1 #f4 #abcf ,isaiah xxxiii4 #bb4 #abcg ,psalm ii4 #i4 #abch ,psalm cx4 #f4 #abci ,psalm cx4 #d4 #abdj ,rev4 i4 #f4 #abda ,eph4 v4 #b4 #abdb ,john xvii4 #ai4 #abdc ,dan4 ix4 #bd4 #abdd ,acts iv4 #ab4 #abde ,matt4 i4 #ba4 #abdf ,rom4 v4 #aj4 #abdg ,gal4 iii4 #ajac4 #abdh ,col4 i4 #ba1 #bb4 #abdi #a ,john iv4 #ai4 #abej ,eph4 i4 #d1 #e4 #abea ,john iii4 #af4 #abeb ,rom4 v4 #aj4 #abec ,rom4 v4 #h4 #abed ,rom4 v4 #ai4 #abee ,gal4 iv4 #d1 #e4 #abef ,matt4 iii4 #ae4 #abeg ,matt4 xx4 #bh4 #abeh #a ,cor4 xv4 #c4 #abei ,john i4 #bi4 #abfj ,rom4 iii4 #bd1 #be4 #abfa ,rom4 v4 #i1 #aj4 #abfb #b ,cor4 v4 #ba4 #abfc ,phil4 ii4 #g1 #h4 #abfd ,john x4 #ae1 #ah4 #abfe ,isaiah liii4 #g4 #abff ,john xviii4 #d4 #abfg ,matt4 xxvii4 #ab1 #ad4 #abfh ,psalm xl4 #g1 #h4 #abfi ,isaiah liii4 #e4 #abgj ,isaiah liii4 #ab4 ,mark xv4 #bh4 #abga ,matt4 xxvii4 #ah1 #bc1 #bd4 ,john xviii4 #ch4 #abgb ,psalm lxix4 #d4 #abgc ,isaiah liii4 #aj4 #abgd #b ,cor4 v4 #ba4 #abge ,rom4 viii4 #c4 #abgf ,isaiah liii4 #f4 #abgg ,gal4 iii4 #ac1 #ad4 #abgh #a ,peter ii4 #bd4 #abgi ,col4 ii4 #ad1 #ae4 #abhj ,heb4 ix4 #ad4 #abha #a ,cor4 i4 #cj4 #abhb #a ,tim4 ii4 #f4 #abhc ,rom4 iii4 #be4 #abhd ,heb4 ii4 #i4 #abhe ,heb4 ii4 #ad1 #ae4 #abhf ,col4 iii4 #e4 #abhg ,rom4 vi4 #d1 #e4 #abhh ,gal4 vi4 #ad4 #abhi ,col4 iii4 #c4 #abij ,psalm cvii4 #af4 #abia ,zech4 ix4 #aa4 #abib #a ,peter iii4 #ai4 #abic ,isaiah liii4 #e4 #abid ,acts ii4 #bd4 #abie ,acts ii4 #bd4 #abif ,heb4 v4 #g4 #abig ,matt4 xxvii4 #df4 #abih ,isaiah xlii4 #a4 #abii ,isaiah liii4 #d4 #acjj ,heb4 ii4 #ae4 #acja ,heb4 iv4 #ae4 #acjb ,matt4 xxvi4 #ci4 #acjc ,acts ii4 #bd4 #acjd ,matt4 xxvii4 #df4 #acje ,john xii4 #bg4 #acjf ,john xii4 #bg1 #bh4 #acjg #a ,peter i4 #c4 #acjh ,rom4 iv4 #be4 #acji ,rom4 i4 #d4 #acaj #b ,cor4 xiii4 #d4 #acaa ,phil4 iii4 #aj4 #acab #a ,peter i4 #ba4 #acac #a ,peter i4 #e4 #acad #a ,cor4 xv4 #ad1 #ag4 #acae ,rom4 viii4 #cd4 #acaf ,rom4 vi4 #d1 #e4 #acag ,col4 iii4 #e4 #acah ,col4 iii4 #a1 #b4 #acai #a ,cor4 xv4 #acbj ,eph4 iv4 #aj4 #acba ,john vii4 #cg1 #ci4 #acbb ,john xvi4 #g4 #acbc ,matt4 xxviii4 #bj4 #acbd ,eph4 i4 #bjbb4 #acbe ,acts vii4 #ee1 #ef4 #acbf ,eph4 ii4 #f4 #acbg ,heb4 ix4 #bd4 #acbh ,rom4 viii4 #cd4 #acbi ,heb4 iv4 #af4 #accj ,eph4 iv4 #h4 #acca ,acts i4 #aa4 #accb ,matt4 xxiv4 #cj2 xxv4 #ca4 #a ,thess4 iv4 #af1 #ag4 #accc ,heb4 ix4 #bg4 #accd #a ,cor4 xv4 #ea4 #acce #a ,thess4 iv4 #af1 #ag4 #accf ,acts x4 #db4 #accg #b ,tim4 iv4 #a4 #acch ,rom4 viii4 #cd4 #acci ,john v4 #bb4 #acdj ,acts iii4 #ae4 #acda ,john iii4 #af4 #acdb #a ,john iv4 #aj4 #acdc #a ,john ii4 #b4 #acdd ,col4 i4 #ai1 #bj4 #acde #b ,cor4 v4 #ai4 #acdf ,eph4 i4 #f4 #acdg ,eph4 ii4 #af4 #acdh #b ,cor4 v4 #ba4 #acdi ,rom4 v4 #aj1 #aa4 #acej ,rom4 v4 #ai4 #acea ,rom4 v4 #af4 #aceb #a ,john i4 #g4 #acec ,matt4 xxvi4 #bh4 #aced ,john i4 #bi4 #acee ,heb4 ix4 #bb1 #bf1 #bh4 #acef ,heb4 ix4 #ab4 #aceg ,heb4 ix4 #ac1 #ad4 #aceh ,heb4 ix4 #ae4 #acei ,gal4 iii4 #ac4 #acfj ,isaiah liii4 #e4 #acfa ,isaiah liii4 #h4 #acfb #a ,peter ii4 #bd4 #acfc ,rom4 iii4 #bd1 #be4 #acfd #a ,peter i4 #ah1 #ai4 #acfe #a ,cor4 vi4 #bj4 #acff #a ,tim4 ii4 #e1 #f4 #acfg ,col4 i4 #ad4 #acfh ,col4 ii4 #ad4 #acfi ,gal4 ii4 #ba4 #acgj ,lev4 xviii4 #e4 #acga ,acts xiii4 #ci4 #acgb ,gal4 iv4 #d1 #e4 #acgc ,rom4 iv4 #e4 #acgd ,john vi4 #ee4 #acge ,eph4 v4 #b4 #acgf ,rom4 iv4 #be4 #acgg ,isaiah xxxvii4 #ce4 #acgh #a ,john ii4 #ab4 #acgi ,john vi4 #eg4 #achj ,phil4 i4 #bi4 #acha ,rom4 viii4 #cb4 #achb ,john iii4 #af4 #achc ,isaiah ix4 #f4 #achd ,zech4 ix4 #i4 #ache ,rom4 v4 #h1 #aj4 #achf ,john xvii4 #ai4 #achg ,phil4 ii4 #i4 #achh ,luke xxiv4 #bf4 #achi ,ephes4 iv4 #ae4 #acij ,rom4 viii4 #bi4 #acia ,rom4 xi4 #ag4 #acib ,gal4 iii4 #bg4 #acic #a ,john v4 #g1 #h4 #acid #a ,pet4 i4 #b4 #acie #a ,cor4 vi4 #aa4 #acif ,rom4 i4 #d4 #acig ,joel ii4 #bh4 #acih ,rom4 viii4 #i4 #acii ,rom4 viii4 #aa4 #adjj ,john vii4 #cg4 #adja ,ephes4 iv4 #g4 #adjb #a ,cor4 xv4 #de4 #adjc #b ,cor4 xiii4 #ad4 #adjd ,rom4 v4 #e4 #adje ,rom4 viii4 #ae4 #adjf #b ,cor4 i4 #bb4 ,eph4 i4 #ac1 #ad4 #adjg ,rom4 viii4 #aj4 #adjh ,isaiah lv4 #a4 #adji ,isaiah xliv4 #c4 #adaj ,john vii4 #cg2 iv4 #ad4 #adaa ,ezek4 xxxvi4 #be4 #adab #a ,john ii4 #bj4 #adac ,luke iii4 #af4 #adad ,eph4 iv4 #ae4 ,rom4 viii4 #bi4 ,gal4 iii4 #bg4 #adae ,eph4 v4 #cj4 #adaf ,john i4 #ab1 #ac4 #adag ,matt4 xvi4 #ag4 #adah ,eph4 i4 #ac4 #adai #b ,thess4 ii4 #ac4 #adbj #a ,john iii4 #bd4 #adba #a ,john iv4 #ac4 #adbb ,john xiv4 #ag4 #adbc #b ,cor4 iii4 #f4 #adbd ,john vi4 #dd4 #adbe ,luke iii4 #af4 #adbf #a ,tim4 vi4 #af4 #adbg ,john viii4 #ab4 #adbh ,john xiv4 #f4 #adbi ,luke x4 #bb4 #adcj #a ,cor4 ii4 #b4 #adca ,acts xxvi4 #ag1 #ah4 #adcb #b ,cor4 iv4 #f4 #adcc ,john xvii4 #c4 #adcd #a ,pet4 i4 #ba4 #adce ,rom4 x4 #aj4 #adcf ,john xvii4 #c4 #adcg ,phil4 iii4 #ae4 #adch ,john iv4 #ejec4 #adci ,john iv4 #db4 #addj #b ,tim4 iii4 #g4 #adda ,eph4 iv4 #bj1 #ba4 #addb #a ,tim4 iv4 #f4 #addc ,gal4 iii4 #bcbe4 #addd ,isaiah lv4 #c4 #adde ,john xx4 #ca4 #addf ,psalm xcv4 #g4 #addg ,isaiah liv4 #ac4 #addh ,rom4 i4 #e4 #addi ,phil4 ii4 #ag4 #adej ,gen4 ii4 #ag4 #adea ,gen4 iv4 #aj4 #adeb ,psalm xl4 #aj1 #aa4 #adec ,psalm xxxvi4 #e4 #aded ,psalm xxv4 #aj4 #adee ,psalm cxvii4 #b4 #adef ,psalm cxxxviii4 #b4 #adeg ,rom4 x4 #aj4 #adeh ,rom4 i4 #e4 #adei ,john iii4 #cc4 #adfj #a ,cor4 xiii4 #b4 #adfa #a ,cor4 xii4 #ajca4 #adfb ,acts viii4 #ac1 #ah1 #ai4 #adfc ,james ii4 #ai4 #adfd ,heb4 vi4 #d4 #adfe ,gal4 iv4 #f4 #adff ,rom4 v4 #e4 #adfg ,john ii4 #bd1 #be4 #adfh ,john viii4 #ca1 #cb4 #adfi ,titus i4 #a4 #adgj ,matt4 xv4 #ac4 #adga ,james ii4 #ad4 #adgb #a ,tim4 i4 #e4 #adgc #a ,tim4 i4 #ai4 #adgd #a ,tim4 iii4 #i4 #adge #a ,tim4 iv4 #a4 #adgf #a ,tim4 iv4 #f4 #adgg #a ,tim4 vi4 #bj1 #ba4 #adgh #b ,tim4 iii4 #h4 #adgi ,titus i4 #ac4 #adhj ,col4 ii4 #c4 #adha ,matt4 ix4 #b4 ,mark ii4 #e4 #adhb ,matt4 viii4 #aj4 #adhc ,eph4 iii4 #ah4 #adhd ,col4 i4 #bf4 #adhe ,col4 ii4 #b4 #adhf #a ,john iii4 #b4 #adhg ,psalm xii4 #f4 #adhh ,psalm xviii4 #cj4 #adhi ,prov4 xxx4 #e4 #adij ,eph4 iii4 #ab4 #adia ,rom4 v4 #a4 #adib ,heb4 iii4 #ad4 #adic ,rom4 viii4 #ch4 #adid ,eph4 i4 #ah4 #adie ,psalm xlii4 #e4 #adif ,psalm xxxi4 #bb4 #adig ,psalm lxxvii4 #g1 #i1 #aj4 #adih ,psalm cxvi4 #g4 #adii ,psalm xxvii4 #ad4 #aejj ,isaiah vii4 #d4 #aeja ,isaiah vii4 #b4 #aejb ,psalm cxix4 #dc4 #aejc #a ,cor4 xiii4 #i1 #ab4 #aejd #b ,cor4 iii4 #ah4 #aeje ,matt4 viii4 #be4 #aejf ,job xiii4 #ae4 #aejg ,psalm xxiii4 #d4 #aejh #a ,john v4 #d4 #aeji #a ,cor4 x4 #aa4 #aeaj #a ,cor4 x4 #ab4 #aeaa ,rom4 xi4 #aj4 #aeab ,phil4 ii4 #aa4 #aeac ,psalm v4 #g4 #aead ,prov4 xxviii4 #ad4 #aeae ,hosea iii4 #e4 #aeaf ,rom4 viii4 #aj4 #aeag ,isaiah lxiv4 #f4 #aeah ,matt4 vi4 #bc4 #aeai ,rom4 ix4 #aa4 #aebj ,psalm cxi4 #aj4 #aeba ,prov4 i4 #g2 ix4 #aj4 ,job xxviii4 #bh4 #aebb ,mal4 i4 #f4 #aebc #a ,john iv4 #ah4 #aebd ,eph4 v4 #f4 ,col4 iii4 #f4 #aebe ,psalm lxxx4 #c4 #aebf ,eph4 ii4 #ad1 #ae4 #aebg ,psalm lxiii4 #c4 #aebh ,rom4 viii4 #ci4 #aebi ,psalm xxiii4 #d4 #aecj ,psalm xxxiii4 #ab4 #aeca ,rom4 x4 #h4 #aecb ,rom4 i4 #e1 #af1 #ag4 #aecc #b ,cor4 v4 #ah4 #aecd ,psalm cxlv4 #h1 #i4 #aece ,heb4 xi4 #g4 #aecf ,rom4 x4 #h4 #aecg ,psalm ix4 #aj4 #aech ,psalm cxix4 #da4 #aeci ,psalm cxix4 #adf1 #adg4 #aedj ,rom4 iv4 #ba4 #aeda #b ,tim4 i4 #ab4 #aedb ,psalm cxliii4 #e4 #aedc ,psalm lxxvii4 #aa4 #aedd #a ,cor4 ii4 #b4 #aede #b ,cor4 i4 #bj4 #aedf ,matt4 iii4 #ag2 xvii4 #e4 #aedg ,eph4 i4 #f4 #aedh ,eph4 ii4 #ad4 #aedi ,rom4 viii4 #c4 #aeej ,rom4 xv4 #h4 #aeea #b ,kings v4 #agai4 #aeeb ,acts x4 #ca4 #aeec ,acts viii4 #ag1 #ca4 #aeed #b ,tim4 i4 #ad4 #aeee ,gal4 iii4 #b4 #aeef #a ,cor4 ii4 #aa4 #aeeg #b ,cor4 iii4 #ad4 #aeeh ,matt4 xi4 #be4 #aeei ,matt4 xvi4 #ag4 #aefj #a ,cor4 ii4 #ad4 #aefa ,rom4 xi4 #cd4 #aefb #a ,cor4 ii4 #aj4 #aefc #a ,cor4 ii4 #af4 #aefd ,luke xxiv4 #de4 #aefe ,john xvi4 #ac4 #aeff #b ,cor4 iv4 #ac4 #aefg #b ,thess4 i4 #aa4 #aefh #a ,cor4 ii4 #e4 #aefi ,john vi4 #dd4 #aegj ,john vi4 #fe4 #aega ,eph4 i4 #ac4 #aegb #b ,cor4 i4 #ba4 #aegc #a ,cor4 v4 #e4 #aegd ,psalm xlvi4 #a1 #b4 #aege ,psalm iii4 #e4 #aegf ,isaiah xxx4 #af4 #aegg ,psalm xxxvii4 #g4 #aegh ,heb4 x4 #cf4 #aegi ,eccl4 ix4 #a4 #aehj ,eccl4 ix4 #b4 #aeha ,eccl4 iii4 #ai4 #aehb #a ,cor4 ii4 #ab4 #aehc ,rom4 viii4 #ad4 #aehd ,rom4 viii4 #af4 #aehe ,rom4 viii4 #i4 #aehf ,rom4 viii4 #aa4 #aehg #b ,cor4 xiii4 #e4 #aehh #a ,john iii4 #bd4 #aehi ,isaiah xliv4 #c4 #aeij ,john xiv4 #g4 #aeia ,rom4 viii4 #ch4 #aeib #a ,cor4 x4 #ab4 #aeic ,heb4 xi4 #a4 #aeid ,rom4 viii4 #bd4 #aeie ,lombard4 #aeif ,bernard4 ,serm4 ,i4 in ,annunciat4 #aeig ,rom4 viii4 #bd4 #aeih ,heb4 ii4 #c4 #aeii ,isaiah viii4 #ag4 #afjj #b ,pet4 iii4 #d4 #afja ,psalm xc4 #d4 #b ,pet4 iii4 #h4 #afjb #a ,pet4 i4 #e4 #afjc #a ,pet4 i4 #ba4 #afjd ,phil4 i4 #bj4 #afje ,heb4 x4 #cf4 #afjf ,gal4 v4 #e4 #afjg ,matt4 ix4 #bi4 #afjh ,matt4 iii4 #b2 iv4 #ag4 #afji ,acts xx4 #ba4 #afaj ,matt4 iii4 #b1 #c4 #afaa ,isaiah xl4 #a1 #c4 #afab ,psalm cxxx4 #d4 #afac ,hos4 vi4 #a4 #afad ,gen4 iv4 #ac4 #a ,sam4 xv4 #cj4 ,matt4 xxvii4 #c1 #d4 #afae #b ,kings xx4 #b4 ,isaiah xxxviii4 #b4 #afaf ,jonah iii4 #e4 #afag #b ,sam4 xxiv4 #aj4 #afah #b ,sam4 xii4 #acaf4 #afai ,acts ii4 #cg4 #afbj ,acts xx4 #ba4 #afba ,matt4 iii4 #b4 #afbb #a ,sam4 vii4 #c4 #afbc ,ezekiel xviii4 #ca4 #afbd ,jer4 iv4 #a1 #c1 #d4 #afbe ,isaiah lviii4 #f4 #afbf ,jer4 iv4 #d4 #afbg ,acts xvii4 #cj1 #ca4 #afbh #b ,cor4 vii4 #aj4 #afbi ,psalm xxxiv4 #ad4 #afcj ,isaiah i4 #af1 #ag4 #afca ,rom4 viii4 #g4 #afcb ,rom4 vi4 #e1 #f4 #afcc #b ,cor4 iii4 #ah4 #afcd ,eph4 iv4 #bc1 #bd4 #afce ,col4 iii4 #aj4 #afcf ,eph4 v4 #bf4 #afcg ,rom4 vi4 #f4 #afch ,rom4 vii4 #afci ,rom4 vi4 #ab4 #afdj ,james i4 #ae4 #afda #b ,cor4 xii4 #g1 #i4 #afdb ,rom4 vii4 #afdc #b ,cor4 vii4 #aa4 #afdd ,heb4 xii4 #c4 #afde ,joel ii4 #ac4 #afdf ,james iv4 #h4 #afdg #b ,cor4 vii4 #aa4 #afdh ,joel ii4 #ab4 #afdi ,matt4 ix4 #ae4 #afej ,matt4 xi4 #ba4 #afea #a ,cor4 xi4 #ca4 #afeb ,psalm ii4 #e4 #afec ,psalm xxv4 #g4 #afed #b ,cor4 xii4 #ba4 #afee ,matt4 xi4 #aj4 #afef ,matt4 iii4 #b4 #afeg ,luke iii4 #c4 ,mark i4 #d4 #afeh ,mark i4 #ae4 #afei ,luke xxiv4 #df1 #dg4 #affj ,acts v4 #ca4 #affa #a ,cor4 i4 #cj4 #affb ,isaiah lxi4 #a4 ,matt4 xi #e4 ,luke iv4 #ah4 #affc ,matt4 ix4 #ac4 #affd ,acts iii4 #bf4 #affe ,isaiah lvi4 #a4 #afff ,isaiah lix4 #bj4 #affg ,isaiah lv4 #f1 #g4 #affh ,acts iii4 #ai4 #affi ,acts xi4 #ah4 #afgj #b ,tim4 ii4 #be1 #bf4 #afga ,eph4 ii4 #aj4 #afgb ,isaiah lix4 #bj4 #afgc ,isaiah lxiii4 #ag4 #afgd ,heb4 vi4 #d4 #afge ,heb4 x4 #bi4 #afgf ,heb4 vi4 #df4 #afgg ,heb4 x4 #bf1 #bg4 #afgh ,matt4 xii4 #ca1 #cb4 ,mark iii4 #bh1 #bi4 ,luke xii4 #aj4 #afgi ,matt4 xii4 #cb4 #afhj 1 ,matt4 xii4 #ca4 #afha ,acts vi4 #aj4 #afhb ,matt4 ix4 #cd2 xii4 #bd4 #afhc #a ,tim4 i4 #ac4 #afhd #a ,john ii4 #ai4 #afhe ,heb4 vi4 #df4 #afhf ,heb4 x4 #bf4 #afhg ,jer4 xi4 #aa4 #afhh ,ezek4 xviii4 #ba4 #afhi #a ,kings xxi4 #bg1 c4 #afij ,gen4 xxvii4 #ch1 #ci4 #afia ,psalm lxxviii4 #cf1 #cg4 #afib #b ,cor4 vii4 #aj4 #afic ,matt4 xi4 #bh4 ,luke iv4 #ah4 ,isaiah lxi4 #a1 c4 #afid ,gen4 iii4 #i1 #ab4 #afie ,heb4 vii4 #ab4 #afif ,matt4 viii4 #d4 ,luke v4 #ad2 xvii4 #ad4 ,lev4 xiv4 #b1 c4 #afig ,matt4 xxiv4 #ad4 #afih ,matt4 x4 #ah4 #afii ,john xi4 #dd4 #agjj ,matt4 iii4 #f4 #agja ,james v4 #af4 #agjb ,gal4 iii4 #bb4 ,rom4 iii4 #i1 #ai4 #agjc ,psalm xlii4 #d4 #agjd ,psalm xxxii4 #e4 #agje ,psalm li4 #a4 #agjf ,dan4 ix4 #e4 #agjg #a ,john i4 #i4 #agjh #b ,sam4 xii4 #ac4 #agji ,lev4 xvi4 #ba4 #agaj ,james v4 #af4 #agaa ,matt4 xvi4 #ai2 xviii4 #ah4 ,john xx4 #bc4 #agab ,matt4 v4 #bc1 #bd4 #agac #b ,cor4 ii4 #f4 #agad ,matt4 xviii4 #ah4 ,john xx4 #bc4 #agae ,matt4 ix4 #b4 #agaf ,matt4 xviii4 #ah4 #agag ,isaiah xliii4 #aa1 #be4 #agah ,psalm xix4 #ab4 #agai ,psalm lxxxviii4 #ae4 #agbj ,psalm cxliii4 #c1 #d4 #agba ,psalm cxvi4 #c4 #agbb ,psalm lxix4 #b1 #ad4 #agbc #a ,john iii4 #bj4 #agbd ,luke xviii4 #ac4 #agbe ,psalm xix4 #ab4 #agbf #a ,peter i4 #bc4 #agbg ,ezek4 xviii4 #ba1 #bb4 #agbh ,prov4 xxx4 #bj4 #agbi ,matt4 xviii4 #ah4 #agcj #a ,cor4 vi4 #iaa4 #agca ,matt4 ix4 #bi4 #agcb ,isaiah xliii4 #be4 #agcc ,acts x4 #dc4 #agcd #b ,cor4 v4 #ai1 #ba4 #agce #a ,peter ii4 #bd4 #agcf #a ,john ii4 #a1 #b1 #ab4 #agcg ,john i4 #bi4 #agch ,isaiah liii4 #e1 #f4 #agci #a ,peter ii4 #bd4 #agdj ,rom4 viii4 #c4 #agda #b ,cor4 v4 #ba1 ,gal4 iii4 #ac4 #agdb #b ,cor4 v4 #bj4 #agdc ,col4 i4 #bj4 #agdd ,rom4 vi4 #bc1 ,ezek4 xviii4 #bj4 #agde ,rom4 viii4 #a4 #agdf ,jer4 xxxi4 #cacd4 #agdg ,ezek4 xviii4 #bdbh4 #agdh ,isaiah xxxviii4 #ag2 xliv4 #bb4 ,micah vii4 #ai4 ,psalm xxxii4 #a1 #b4 #agdi ,isaiah i4 #ah4 #agej ,jeremiah l4 #bj4 #agea ,job xiv4 #ag4 ,hos4 xiii4 #ab4 ,jeremiah xvii4 #a4 #ageb #a ,peter ii4 #bd4 #agec ,isaiah liii4 #f4 #aged ,rom4 iii4 #bd1 c4 #agee #a ,tim4 ii4 #f4 #agef ,hosea xiv4 #b4 #ageg #b ,sam4 xii4 #ac1 #ad4 #ageh ,dan4 iv4 #bg4 #agei ,prov4 xvi4 #f4 #agfj ,prov4 x4 #ab4 #a ,peter iv4 #h4 #agfa ,luke vii4 #dg4 #agfb ,job v4 #ag4 ,prov4 iii4 #aa4 ,heb4 xii4 #eaa4 ,psalm cxviii4 #ah2 cxix4 #ga4 #agfc ,jer4 x4 #bd1 #be4 #agfd ,ps4 vi4 #a2 xxxviii4 #a4 #agfe ,isaiah xii4 #a4 #agff ,hab4 iii4 #b4 #agfg ,micah vii4 #i4 #agfh ,is4 xliii4 #bh2 xlvii4 #f4 #agfi ,ps4 lxxxix4 #cjcc4 #aggj #b ,sam4 vii4 #ad4 #agga ,is4 xlviii4 #aj4 #aggb ,isaiah i4 #e1 #f4 #aggc #a ,sam4 xv4 #bc4 #aggd #b ,sam4 xii4 #ah4 #agge #a ,cor4 xi4 #cb4 #aggf ,isaiah xl4 #b4 #aggg #a ,peter iv4 #ag4 ,jer4 xxv4 #bi1 marg4 read4 #aggh ,psalm lxxxviii4 #af4 #aggi ,psalm xc4 #gi4 #aghj ,psalm xciv4 #ab1 #ac4 #agha ,jer4 v4 #c4 #aghb ,hosea vii4 #h4 #aghc ,luke xviii4 #ad4 #aghd ,luke xxii4 #fb4 #aghe ,matt4 ix4 #b4 #aghf ,dan4 iv4 #bg4 #aghg ,prov4 x4 #ab4 #aghh #a ,peter iv4 #h4 #aghi ,prov4 xvi4 #f4 #agij ,heb4 xiii4 #af4 #agia ,luke xi4 #cida4 #agib ,in ,harm4 ,evang4 #agic ,luke vii4 #ci4 #agid ,matt4 vi4 #ab4 #agie ,acts x4 #dc4 #agif #a ,john i4 #g4 #agig #b ,cor4 v4 #ba4 #agih #a ,cor4 i4 #ac4 #agii ,acts xx4 #bh4 #ahjj ,heb4 x4 #ad4 #ahja ,rev4 vii4 #ad4 #ahjb ,col4 i4 #bd4 #ahjc ,col4 i4 #bd4 #ahjd #b ,tim4 ii4 #aj4 #ahje #b ,cor4 i4 #f4 #ahjf ,col4 i4 #be4 #ahjg ,rom4 v4 #agbj4 #ahjh ,acts xv4 #aa4 #ahji #b ,cor4 v4 #ah1 c4 #ahaj #a ,cor4 i4 #i4 #ahaa ,deut4 xviii4 #ajab4 #ahab ,matt4 xii4 #cb4 #ahac ,matt4 v4 #be4 #ahad ,phil4 ii4 #aj4 #ahae ,rom4 xiv4 #aj1 #aa4 #ahaf ,rev4 v4 #ac4 #ahag ,luke xxiv4 #dd4 #ahah #a ,cor4 iii4 #ab4 #ahai ,rom4 xiv4 #bc4 #ahbj ,rev4 xiv4 #ac4 #ahba ,lev4 xix4 #b4 #a ,peter i4 #af4 #ahbb ,isaiah xxxv4 #aj4 #ahbc ,psalm xv4 #a1 #b2 xxiv4 #c1 #d4 #ahbd ,rom4 vi4 #d1 c42 viii4 #bi4 #ahbe ,eph4 iv4 #bj1 c4 #ahbf ,rom4 xii4 #a4 #ahbg ,eph4 iv4 #bc4 #ahbh ,gal4 ii4 #bj4 #ahbi ,titus ii4 #aaad4 #ahcj ,rom4 xii4 #aj4 ,phil4 ii4 #d4 #ahca #a ,cor4 iv4 #g4 #ahcb #a ,cor4 xiii4 #dh4 #ahcc ,psalm xvi4 #b1 #c4 #ahcd ,heb4 xiii4 #af4 #ahce ,gal4 vi4 #aj4 #ahcf ,isaiah lviii4 #g4 #ahcg ,matt4 v4 #dd4 #ahch ,luke xvii4 #c1 #d4 #ahci ,psalm cxxxi4 #a1 #b4 #ahdj ,psalm lxxix4 #ac4 #ahda ,matt4 xvi4 #bd4 #ahdb ,matt4 iii4 #ag2 xvii4 #e4 #ahdc ,heb4 v4 #h4 #ahdd ,rom4 viii4 #bi4 #ahde ,acts xiv4 #bb4 #ahdf ,phil4 iii4 #aj4 #ahdg ,psalm xxx4 #f1 #g4 #ahdh ,rom4 v4 #c1 #d4 #ahdi ,gen4 xxii4 #a1 #ab4 #ahej #a ,peter i4 #g4 #ahea ,deut4 xxxii4 #ae4 #aheb #a ,cor4 xi4 #cb4 #ahec ,prov4 iii4 #aa1 #ab4 #ahed ,heb4 xii4 #h4 #ahee ,matt4 v4 #aj4 #ahef ,acts v4 #da4 #aheg #a ,peter iv4 #ad4 #aheh #a ,tim4 iv4 #aj4 #ahei #b ,cor4 vi4 #h4 #ahfj #b ,cor4 iv4 #h1 #i4 #ahfa ,john xvi4 #bj4 #ahfb ,matt4 v4 #d4 #ahfc ,luke xxii4 #dd4 #ahfd ,john xxi4 #ah4 #ahfe #b ,cor4 v4 #f4 #ahff ,rom4 vii4 #bd4 #ahfg ,phil4 i4 #bj4 #ahfh ,rom4 xiv4 #g1 #h4 #ahfi #b ,cor4 v4 #d4 #ahgj ,titus ii4 #ac4 #ahga ,luke xxi4 #bh4 #ahgb ,rom4 viii4 #cf4 #ahgc #a ,cor4 xv4 #ai4 #ahgd ,isaiah xxv4 #h4 ,rev4 vii4 #ag4 #ahge #b ,thess4 i4 #f1 #g4 #ahgf ,psalm lxxiii4 #b1 c4 #ahgg #a ,cor4 vii4 #cj1 #ca4 #ahgh ,psalm civ4 #ae4 #ahgi ,rom4 xiii4 #ad4 #ahhj #a ,cor4 vii4 #bi1 #cj1 #ca4 #ahha ,phil4 iv4 #ab4 #ahhb ,luke xvi4 #b4 #ahhc ,luke vii4 #bi1 #ce4 #ahhd ,luke xvi4 #ae4 #ahhe #a ,kings i4 #ba4 #ahhf ,gal4 iii4 #h4 #ahhg ,rom4 iii4 #bf2 iv4 #e4 #ahhh ,rom4 viii4 #cc1 #cd4 #ahhi ,acts xiii4 #ch1 #ci4 #ahij ,luke xviii4 #ad4 #ahia ,eph4 i4 #e1 #f4 #ahib ,rom4 iii4 #bd4 #ahic ,rom4 iv4 #fh4 #ahid #b ,cor4 v4 #ah1 #ai4 #ahie #b ,cor4 v4 #ba4 #ahif ,rom4 v4 #ai4 #ahig ,col4 ii4 #i4 #ahih #a ,cor4 i4 #cj4 #ahii ,rom4 iv4 #e4 #aijj ,jer4 xxiii4 #f2 xxxiii4 #af4 #aija ,acts xx4 #bh4 #aijb ,isaiah liii4 #aa4 #aijc ,rom4 v4 #ai4 #aijd #b ,cor4 v4 #ba4 #aije ,john xii4 #dc4 #aijf #b ,peter i4 #d4 #aijg #a ,john iii4 #b4 #aijh #b ,cor4 v4 #ai1 #ba4 #aiji ,rom4 iv4 #fh4 #aiaj ,gal4 iii4 #ah4 #aiaa ,rom4 vii4 #bd4 #aiab ,rom4 viii4 #cc1 #ch1 #ci4 #aiac ,psalm li4 #d4 #aiad ,exod4 xxxiii4 #ai4 #aiae #a ,cor4 i4 #cj4 #aiaf ,col4 ii4 #c4 #aiag ,mal4 iv4 #b4 #aiah ,john viii4 #ab4 #aiai ,gal4 iii4 #ac2 iv4 #d4 #aibj ,heb4 ii4 #ad4 #aiba ,phil4 ii4 #ac4 #aibb ,john xvii4 #ai4 #aibc ,isaiah lix4 #ag4 #aibd ,rom4 iii4 #bd1 #be4 #aibe ,rom4 v4 #ai4 #aibf ,phil4 iii4 #h1 #i4 #aibg ,rom4 x4 #c4 #aibh ,rom4 iii4 #bg4 #aibi ,rom4 iv4 #b4 #aicj ,rom4 iv4 #d4 #aica ,rom4 x4 #e1 c4 #aicb ,gal4 iii4 #aa4 #aicc ,rom4 ii4 #ac4 #aicd ,heb4 xi4 #f4 #aice ,rom4 x4 #e1 #f1 #i4 #aicf ,gal4 iii4 #ah4 #aicg ,rom4 iii4 #aj1 c4 #aich ,gal4 iii4 #aa1 #ab4 #aici ,rom4 iv4 #b1 #c4 #aidj ,rom4 iv4 #af4 #aida ,rom4 iii4 #ba4 #aidb ,rom4 iv4 #b4 #aidc ,rom4 i4 #ag4 #aidd ,rom4 iii4 #ba1 #bd1 #bh4 #aide ,gal4 iii4 #aj1 #ab4 #aidf ,rom4 iii4 #bj2 iv4 #ae4 #aidg ,gal4 iii4 #ba1 #bb4 #aidh ,gal4 iii4 #ag4 #aidi ,rom4 iv4 #f4 #aiej ,gal4 v4 #f4 #aiea ,rom4 iv4 #d1 #e4 #aieb ,sect4 ,,ii4 #aiec ,isaiah lix4 #a1 #b4 #aied ,rom4 v4 #haj4 #aiee #b ,cor4 v4 #ai4 #aief #b ,cor4 v4 #ba4 #aieg ,rom4 iv4 #fh4 #aieh ,luke i4 #gg4 #aiei ,acts xiii4 #ch1 #ci4 #aifj #b ,cor4 v4 #ba4 #aifa ,rom4 viii4 #c1 #d4 #aifb ,rom4 v4 #ai4 #aifc ,see particularly the ,book of ,job4 #aifd ,isaiah xxxiii4 #ad1 #ae4 #aife ,psalm cxxx4 #c4 #aiff ,job iv4 #agbj4 #aifg ,job xv4 #ae1 #af4 #aifh ,deut4 xxvii4 #bf4 #aifi ,luke xvi4 #ae4 #aigj ,psalm cxliii4 #b4 #aiga ,job ix4 #b1 #c4 #aigb ,acts ix4 #ae4 #aigc #a ,cor4 iv4 #d4 #aigd ,ezek4 xxxvi4 #bb4 #aige #a ,cor4 iv4 #e4 #aigf ,prov4 xxi4 #b4 #aigg ,prov4 xvi4 #b4 #aigh ,job xv4 #af2 xxv4 #d1 #f4 #aigi ,job xiv4 #d4 #aihj ,job ix4 #bj4 #aiha ,isaiah liii4 #f4 #aihb #a ,peter v4 #e4 #aihc ,psalm xviii4 #bg4 #aihd ,zeph4 iii4 #aa1 #ab4 #aihe ,isaiah lxvi4 #b4 #aihf ,isaiah lvii4 #ae4 #aihg ,matt4 xxiii4 #ab4 ,luke xiv4 #aa2 xviii4 #ad4 #aihh ,luke xviii4 #ac4 #aihi ,isaiah lxi4 #ac4 #aiij ,matt4 xi4 #bh4 #aiia ,matt4 ix4 #ac4 #aiib ,rom4 iii4 #bf4 #aiic ,rom4 iii4 #ai4 #aiid ,ezek4 xx4 #dc1 #dd4 #aiie ,jer4 ix4 #bc1 #bd4 #aiif #a ,cor4 i4 #bica4 #aiig ,rom4 iii4 #ai4 #aiih ,isaiah xlv4 #bcbe4 #aiii ,rom4 iii4 #bf4 #bjjj ,ephes4 i4 #f4 #bjja ,ephes4 ii4 #h4 #bjjb #a ,peter ii4 #i4 #bjjc ,prov4 xx4 #i4 #bjjd ,rom4 iv4 #ad4 #bjje ,rom4 iv4 #af4 #bjjf ,psalm cxix4 #gf1 #gg4 #bjjg ,eccles4 ix4 #a4 #bjjh #a ,cor4 ii4 #af4 #bjji ,zech4 iii4 #i1 #aj4 #bjaj ,isaiah ix4 #f4 ,ephes4 ii4 #ad4 #bjaa ,rom4 v4 #a4 #bjab ,rom4 v4 #e4 #bjac ,rom4 viii4 #ce1 c4 #bjad ,psalm xxiii4 #d4 #bjae ,gal4 iv4 #f4 #bjaf ,ephes4 iii4 #ab4