Chapter 24: Of the Holy Trinity

On 2 Corinthians 13:13

The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.

I. That faith whereby we rest in God unto eternal life and eternal blessedness rests on two foundations which we above have admonished: that God thereto is all-sufficient; and that he works it. Now all-sufficient thereto once from his being and essential attributes whereby he is El Shaddai the all-sufficient and almighty; on the other side from his subsistence whereby the three persons of the deity each have their economical task and work in making man blessed as the apostle teaches 2 Cor. 13:13.

The Exegetical Part

II. In which words a wish is comprehended whereby the apostle humbly beseeches the particular persons of the deity each in particular that they would deign to impart their particular benefits to the Corinthians. Which wish distinctly looks

1. On the Son: the grace of the Lord Jesus Christ. When he lets the Son precede the Father he looks not so much to the order of subsistence between the persons as to the order to bring the saving benefits wherefore namely the first benefit is the redemption of the Son insofar as it is relative to execution wherein the first benefit is the redemption of the Son although with respect to the intention the election of the Father precedes. Even therefore it is also given to know the essential equality of the persons wherefore the Father though in order and manner of subsistence earlier than the Son nevertheless therefore and by that not earlier nor better in being. There occurs to us
   1. The benefit for which is prayed namely the grace not the natural which to the whole Trinity is common whereof above is treated; but the personal which consists in the redemption of wretched man to the Son household-wise particularly proper and wherein are comprehended all the benefits which originally are of Christ. That work now of redemption is named grace so because he has undertaken it gratuitously in the counsel of peace; as because he distributes it through and from an unmerited love to whom and according to what laws and conditions he wills.
   2. The benefactor is shown forth and presented
      1. Then his authority as Lord. There is in holy scriptures a threefold lordship: (1) A lordship of the divine nature to all the persons equally common when God generally is named a Lord. There is (2) a lordship of the person which to the Father in particular belongs insofar as he is the Creator Lawgiver Judge Mal. 1:6. There is (3) a mediatorial lordship acquired through the blood of redemption Rev. 1:5,6 1 Pet. 1:19. And that lordship is what the apostle in this place to the Son in particular ascribes. For although he with respect to his Father because he has taken on himself our punishment-debt is a servant Isa. 53:11 nevertheless with respect to us who he has bought and redeemed and freely bought and redeemed has he a Lord Acts 2:36 to whom therefore in particular belongs to distribute the grace according to his pure and single gracious well-pleasing.
      2. Then his own name Jesus. Whereby the Redeemer according to and after his duty is signified. For although also the Father and also the Holy Spirit bring the same to pass toward the sinner's redemption nevertheless not from power of duty as the Son.
      3. Then his surname Christ whereby is given to know that he is anointed and called to the mediatorial office.
   3. On the Father when the apostle speaks of the love of God. Where again occurs to us
      1. The benefit namely the love agape. Thereby is understood the love of election which the apostle from the foreknowledge derives Rom. 8:29 namely of the fore-loving and gift of the Son John 3:16 which proceeds only and alone from the bare and simple inclination toward the elect whereby he likewise has given over his only begotten Son for them to death Rom. 5:5–9. Therefore not only that love of well-pleasing whereby he now reconciled embraces them for the grace of the Son: but also the love of complacency whereby he following on the faith pleases himself in them.
      2. The benefactor namely God the Father: which God is not so much from power of nature which to all the persons is common but also as it were from power of office and duty. For in the economy of grace whereby and wherein he is the head Creator Lawgiver and Judge of the household he is generally named God. Now God is not only with respect to men nor only with respect to Christ as man or as mediator God-man: but also of the Son with respect to the order of subsistence and most of all with respect to his redemptive office whereby he in the head of peace for the debtor of the elect has become debtor of the Father and thus as it were subject to God.
      3. On the Holy Spirit namely the fellowship of the Holy Spirit. Where again is delineated
         1. The benefit namely koinonia fellowship sharing: which the whole economical office and benefit of the Holy Spirit gives to know insofar as he through sanctification and consolation imparts the grace of Christ and the love of the Father in act.
         2. The benefactor which is named
            1. Spirit namely not with respect to the being for so also the Father and Son are a Spirit; but with respect to subsistence insofar as he through breathing subsists John 20:22.
            2. Holy because he on account of his office sanctifies wherefore he is named the Spirit of sanctification Rom. 1:4.

   The Dogmatic Part

   III. Therefore since each consents that in this wish is comprehended an adoration of the one God and an equal adoration of three and to an economical benefit a threefold adoration of three and therefore it cannot be otherwise or there in the one God are three distinct persons also on account of their economical offices and benefits distinguished. This is what holy scripture teaches so often as it (1) mentions more who are God which happens: (1) In all those places in which God to himself or from himself speaks in the plural Gen. 1:26 3:22 11:7 comp. Isa. 6:8. For neither the angels nor any other creature could be called to the communion of the creation as who are a work of infinite almighty: also that speech-form of the modern great ones comes neither with holy scripture nor with the soil of the Hebrew language nor with the customs and habits of the Orientals for also among us one does not say My kings of France or we Louis as holy scripture of God speaks but the king of France. (2) In those places in which Jehovah is distinguished from Jehovah Gen. 19:24 Exod. 34:5 2 Sam. 8:24,25 Ps. 45:8 Hos. 1:7 Ps. 110:1 with Matt. 22:43,44 Dan. 11:17 Hos. 1:7. For Jehovah is not distinguished from Jehovah in being since there is but one Jehovah Deut. 6:4 nor in accidents which in Jehovah fall not and therefore nothing else remains than that they are distinguished as persons. (3) In those places in which the name of God in one and the same saying is repeated several times whether one will dare to say by an idle word-repetition Num. 6:24,26 Deut. 6:4 Exod. 3:15 John 21:24 Ps. 67:6,7,8 Dan. 9:19 Isa. 6:3 and 33:22 Zech. 1:3. (4) One can thereto add that although not to a mathematical yet to a logical proof those places in which with the name Elohim plural properties or of verbs of the singular number are joined Gen. 1:1 etc. although you to not few evasions and difficulties exposed is: Because (a) the same word-bending is also used of matters purely singular of the false gods Judg. 16:23,24 of a man Exod. 4:16. (b) But of one single person of the deity Ps. 45:8. (c) Because from the power of the word-joining thence as well three beings as three persons can be made up. (d) Because that manner of speaking against the soil of the language not wholly and altogether strives as appears in Baalim Exod. 30:29 Isa. 1:3 Adonim Gen. 40:1 and 43:33 which name also to God belongs according to which he Deut. 10:17 Adonai ha-adonim Lord of lords is named. Whereto Calvin has judged that it in the disputations with the Antitrinitarians this sort of proof must be set to one side although he would opine that this proof on the mystery of the Trinity sufficiently proved with other testimonies to strengthening not unuseful can be applied. Also holy scripture teaches this mystery more clearly when it (2) in God particularly three mentions Ps. 33:6 Isa. 61:1 and 63:7,9,10 Matt. 3:16,17 (wherefrom that saying of the ancients: You Arian go to the Jordan and there you shall find the Trinity) and 28:19 (since we cannot be baptized in the name of him who is no God 1 Cor. 1:13. As well the Pharisees are not said to be baptized in the name of Moses but in Moses that is under Moses according to the Syrians and Arabs) 2 Cor. 13:13 1 John 5:7 (which place before the times of Arius by Cyprianus and others was read indeed by the Socinians themselves in their High German Racovian translation of the year 1630 is expressed.) One can thereto add the places John 14:16 and 15:26 1 Cor. 12:3 Gal. 4:6 Eph. 2:18 and 3:14,16 1 Pet. 1:2 Tit. 3:5,6 Rev. 1:4,5,6.

   IV. The same confirm also the reasons from holy scripture at our hand posited. (1) Because in holy scripture to the particular persons all that is divine is appropriated when to the particular persons each in particular are ascribed divine names attributes works and divine honor under which heads all that is divine is comprehended. Which we of each person in particular in the following chapters shall show. (2) Because salvation and life to the sinner cannot be restored unless there in the one God be more persons. For the satisfaction (without which there is no reconciliation) the evil of sin morally infinite taking away and an infinite good the union namely with God to effect cannot be than from the infinite God nor also one and the same person can make himself enjoyable to himself. Other reasons shall come to our hand from the economical office to each particular person in the piece of nature. V. Proofs and demonstrations of the nature if you desire to know let him consult the systematizers Calvinus in Institutes b.1 ch.13 Amesius Medulla Theol. lib.1 ch.7 Polanus Syntagma b.1 c.2 Ursinus Catecch. q.25 Meisner Philos. Sacr. pt.3 sect.4 c.9 q.2 and others. Whereto also the testimonies of the heathen perhaps from holy scriptures or from traditions of believers fetched sound the same but only something like thereto. (Conf. Gerard de Trinit. §2.38 E. Meisn. Philos. Sacr. pt.3 sect.4 c.9 q.2 and others.) Therefore also reason must not be heard when natural things it leaves to nature but divine things leaves over and trusts to God. And however we point not away the similitudes that thereby the possibility in any way be explained when but the demonstration beforehand from holy scripture is done although we opine that one also therein not too luxuriant must be. And also the testimonies of the heathen perhaps from holy scriptures or from traditions of the believers fetched sound the same but only something like thereto. (Conf. Gerard de Trinit. §2.38 E. Meisn. Philos. Sacr. pt.3 sect.4 c.9 q.2 and others.) Therefore also reason must not be heard when natural things it leaves to nature but divine things leaves over and trusts to God. And however we point not away the similitudes that thereby the possibility in any way be explained when but the demonstration beforehand from holy scripture is done although we opine that one also therein not too luxuriant must be. And also the testimonies of the heathen perhaps from holy scriptures or from traditions of the believers fetched sound the same but only something like thereto. (Conf. Gerard de Trinit. §2.38 E. Meisn. Philos. Sacr. pt.3 sect.4 c.9 q.2 and others.) Therefore also reason must not be heard when natural things it leaves to nature but divine things leaves over and trusts to God. And however we point not away the similitudes that thereby the possibility in any way be explained when but the demonstration beforehand from holy scripture is done although we opine that one also therein not too luxuriant must be. And also the testimonies of the heathen perhaps from holy scriptures or from traditions of the believers fetched sound the same but only something like thereto. (Conf. Gerard de Trinit. §2.38 E. Meisn. Philos. Sacr. pt.3 sect.4 c.9 q.2 and others.) Therefore also reason must not be heard when natural things it leaves to nature but divine things leaves over and trusts to God. And however we point not away the similitudes that thereby the possibility in any way be explained when but the demonstration beforehand from holy scripture is done although we opine that one also therein not too luxuriant must be. And also the testimonies of the heathen perhaps from holy scriptures or from traditions of the believers fetched sound the same but only something like thereto. (Conf. Gerard de Trinit. §2.38 E. Meisn. Philos. Sacr. pt.3 sect.4 c.9 q.2 and others.) Therefore also reason must not be heard when natural things it leaves to nature but divine things leaves over and trusts to God. And however we point not away the similitudes

   Book Three: Theoretical-Contemplative Theology

   Of God's Works

   Chapter Seven

   Of the Good Angels

   Over Hebrews 1:7

   Who makes his angels spirits, and his ministers a flame of fire.

   The Exegetical Part

   I. Having considered the irrational creatures, through which the Creator intends to reveal the common glory of his wisdom, power, and goodness; now follow the rational and powerful creatures, through which the Creator intends to reveal the glory of his providence, that is, of his fatherly kindness and avenging justice: namely, the angels and men, for whose sake the other creatures were created. We shall consider the angels first, both as they are in themselves good by creation, and as they have become evil through their own fault. The apostle gives us the main point for the first contemplation in Hebrews 1:7.

   II. In and with which words the apostle, about to prove and demonstrate the eternal deity of Christ, makes a comparison between the angels and Christ, in whose first part he infers that Christ is greater than the angels. In the description of the creation of the angels comes to us:

   1. The Creator, expressed by the Greek word who, gives a description of the angels, which in Psalm 104 (from which the text is taken), in verse 1, centers on YHWH Jehovah, and also YHWH Elohim Jehovah God. It is therefore God here properly considered as Creator, Son and Holy Spirit, whose work alone it is to create all things; in particular the Holy Spirit is understood: however, in this place, economically, the Father, from whom the apostle in this whole chapter clearly distinguishes the Son, verses 1, 2, 3, etc.

   2. The creation, making, or who makes. As for the word make, that it means the same as create appears abundantly from Genesis 1, where create and make are usually interchanged; and the word make has this peculiarity, that it not only means to bring forth something so that it is, but also to work it out so that it is such and such: and therefore not only to make, but also to form. We have already noted this previously in the exegetical part of the preceding chapter. The Greek word poiein to make has the same force. Therefore both words mean not only to create something so that it is, but also so that it is for a certain and definite use: and consequently so that the angels not only are, but also that they are spirits; and moreover, that they are leitourgikoi ministerial spirits, as will appear in the sequel.

   3. The creature, his angels spirits. Here several matters are reasoned about: (1) Whether the Greek word angelos and the Hebrew mal'ak, as a common noun, mean a messenger; or as a proper noun, an angel? Again (2) whether the Greek word pneuma here does not mean wind, as it seems to happen in Psalm 104, where the prophet in verse 4 seems to have spoken of winds. (3) Whether the word his angels is the subject of the statement, or rather the predicate? (4) Whether the two half-verses of the text speak of two things, by figure, of winds and lightnings? Or of angels and ministers? Or rather of one thing, so that the last half-verse is an explanation of the first? From these different questions various constructions and also various explanations arise.

   (a) Some think that in the first half-verse the nature of the winds is described; and in the second half-verse the nature of lightnings, so that this sense comes out: who makes the winds his messengers, by which he announces his tone to men, by exciting storms; and the lightnings his ministers, which he uses for the punishment of the wicked. However, in this way the apostolic proof for the eternal deity of Christ, taken from his excellency above the angels, is made quite powerless. (b) Others want the winds and lightnings to be called angels, since God uses them no differently than as his excellent angels, thus Maimonides and others on Psalm 104:4. (c) Others judge better and more rightly, that in both half-verses the nature of the angels and servants of God is described, and that they are called spirits and flames of fire: which teaches us (a) the relative pronouns which are added to the names, as indicating the subject of the statement, John 1:1, and moreover show that the words angels and ministers are used not as common but as proper names. (b) The use of the words mal'akhim and angelon, by which usually those created spirits are understood which are complete in their nature. Therefore also (c) the ancient Jews and the LXX translators took these words of the angels, as did the Targum, giving it thus: who makes the angels swift as spirits. Also (d) this is required by the aim of the psalm, which comes to this, namely to exalt and praise God's glory and majesty from the works of creation and providence; which glory and majesty also here eminently shines forth, that he has made his angels spirits, and his servants powerful like a flame of fire. Finally (e) the connection and aim of our apostle teaches this most clearly and plainly. For what sense would these his sayings have? Verse 4: Having become so much more excellent than the winds. Verse 5: To which of the winds has he ever said, etc. Verse 6: Let all the winds worship him. Verse 7: Of the winds he says indeed, who makes his messengers winds. For all these reasons we explain the prophetic and apostolic words rightly of the angels properly so called. In which words are presented to us:

   1. The name of these creatures, angeloi in Greek, mal'akhim in Hebrew. Which words from the force of their derivation well mean an office or duty of a messenger, envoy, and legate, whatever they may be; whether a divine, human, or angelic one, and thus are common names; but from the power of their use mean, in a proper sense, such creatures as are purely spiritual. Thus Psalm 104:4 (although it pleases later Jews otherwise) and in our text: where the relative and backward-looking pronoun his is added, namely the good angels, doubtless for distinction's sake, to distinguish them from the evil angels.

   2. The nature, pneumata in Greek, and in Hebrew ruchot (spirits). These words mean many things, as we have noted at length in chapter 27 in the exegetical and dogmatic parts. From these various meanings the Jews choose for themselves the meaning of wind, which we will refute immediately. They stem from words which mean to blow; and therefore, if one looks at the words, they come in the first meaning to creatures; but if one looks at the thing meant, they come in the first meaning to the Creator, and in particular to the Holy Spirit. Therefore they mean a complete immaterial subsistence, how much God is primarily, but creatures by way of analogy and proportion. There they mean the being of the good spirits.

   3. The duty, which is enclosed in the words leitourgikoi, meshartim, both meaning serving, ministerial. The words do not mean slaves, but public or official servants. They are given in the Holy Scriptures: (a) To civil authority, Romans 13:6. Then (b) to ministers of the divine word, Romans 15:16. Also (c) to Levitical priests, Luke 1:8. Further (d) to Christ himself, Hebrews 8:2. Finally (e) to angels, as in this place Hebrews 1:7 and 14, and also the Hebrew meshartim Psalm 104:4. It means an office or ministry paired with honor. And therefore it is indicated that the angels, though they are in themselves honored and dignified servants, are nevertheless servants of God and of Christ; and therefore less and lower than God and Christ; and consequently, since they are the most excellent and worthy among the creatures, that he who surpasses and exceeds them is God; thus that from this finally arises and flows that Christ is God.

   4. Their power and powerful working, in these words: a flame of fire; in Psalm 104:4 it is a flaming fire, that is, by nature powerful and strong, mighty heroes, Psalm 103:20. For a flame of fire is a powerful and strong element; and moreover it is swift and fast, from which they are called winged, and indeed winged all around, from all sides, Exodus 37:9. Ezekiel 1:6, 8, 9, 11, where cherubim are spoken of, by which word angels are usually meant. From this they are also called seraphim, that is, burning, Isaiah 6:2, from saraph, meaning he has burned with fire: so that their power and skill in executing the divine commands may be indicated, Psalm 103:20.

   The Dogmatic Part

   III. It appears therefore that God, besides the material substances of which we have spoken up to now, has also created immaterial ones, which are for his chief service. For this seemed (1) required by the perfection of this universe; for since it contains only material creatures, indeed also such as are partly material and partly immaterial (which will appear in the place of man), it seems so fitting and proportionate that there are also purely immaterial creatures. Further (2) because this fruit serves to increase and enlarge God's glory and majesty. And since (3) God's nature also seems to require spiritual servants, who cannot be hindered in their duty by presented material things. Hence, although reason cannot certainly prove that such creatures exist, one can nevertheless more than probably infer and conclude it from these; especially when (4) such works appear which are produced neither by God nor by material causes. Also (5) from the oracles which have been given many times; and (6) from the appearances of spirits, which often happen; and thus also (7) from the testimonies of the heathens.

   IV. However, from Holy Scripture this matter is indisputably clear in more than one way, namely not only (1) from the everywhere occurring testimonies, Psalm 103:20 and 148:2, 1 Peter 3:22, and countless others. Nor only (2) from their excellent and outstanding works, of which we shall speak in their place. But also (3) from various appearances of them, Genesis 19:1, which we may mention in their place if possible. Indeed, that they are created from nothing, Psalm 104:4 compared with Hebrews 1:7, Colossians 1:16, 17, since they cannot have coexisted with the Creator from eternity, as we have proved and defended in the chapter on God's eternity, and in the parallel place on creation and the world: and also, that they are placed over against the Creator and distinguished from him; whence they are necessarily creatures: for there is no middle here. Indeed, that they were created on the first day of creation, together with their dwelling place, seems very probable from this, that they are said to have applauded and sung joyfully to God when he laid the foundations of the earth, Job 38:4-7. It is certain that they were not created before the first day of creation: since before that day there was nothing but eternity, in which no beginning is admitted: whence speaking of being before that beginning, and of being from eternity, are in Holy Scripture equivalent and equally forceful expressions: although it has pleased the majority that the angels were created before the beginning of creation, up to the Council of Lateran; and it still pleases the Socinians today, and with a more malicious intent. It is also certain that they were not created after man, whom they seduced; as Moses also seems to indicate the creation of the heavens, though more obscurely, Genesis 2:1, when he says that the heavens and the earth were finished by God, and all their host, under which name these spirits usually come, Luke 2:13, 1 Kings 22:19, Nehemiah 9:6, Psalm 103:20, 21, and 148:2.

   V. These immaterial substances are named in Scripture with various names when they are mentioned: children of God, Job 1:6 and 38:7. Elohim (gods), Proverbs 8:5 compared with Psalm 82:1 and Hebrews 2:7. Cherubim, Genesis 3:24. By the Talmudists, as it were, kerebia like a child or youth: for the word rebi means among the Chaldeans a youth, according to Buxtorf's testimony, Lexicon Talmudicum in the word kerub (although I am not unaware that others prefer something else), from which it perhaps comes that they sometimes appeared to be seen in the form of young men, Mark 16:5. Also they are called seraphim, Isaiah 6:2, as it were, kindled ones by a fire of divine love or justice, for which reason they are compared to lightning, Luke 10:18. Further they bear the name of Watchers, Daniel 4:10, 13. Of morning stars, Job 38:7. Of flames of fire, Psalm 104:4, because they consume the wicked.

   VI. Most commonly and most properly they are called spirits, Hebrews 1:7 from Psalm 104:4, because of their immaterial nature; and mal'akhim angels, because of their office; since that name properly means messengers who say and do something in the name and on behalf of another. Although this name is sometimes given to the Mediator, the angel of the covenant, Malachi 3:1, and the angel of God's face, Isaiah 63:9, who went before the camp of the Israelites, Exodus 14:19, sometimes also within God's innermost, Exodus 23:20, 21. Sometimes also to men, as to sensible ones Haggai, Haggai 1:13. To the priest, Malachi 2:7. To John the Baptist, there chapter 3:1. To the ministers of the churches, Revelation 1:20. Also proper names are given to them, as Gabriel, Daniel 8:16 and 9:21, Luke 1:26, which name means the strength of God; also Michael, Daniel 10:21 and 12:1, Jude 9, Revelation 12:7, which name says, who is like God? Although most interpreters do not think rashly that with this last name alone the angel of the covenant is meant, and infer this from the very added honorary titles, Daniel 10:21 and 12:1 and 8:25. Especially from comparison of Jude 9 with Zechariah 3:2.

   VII. Now the angels are created spirits, complete in their nature. When they are called spirits, they are thereby acknowledged, first, for immaterial substances, that is, such as not only (as some church fathers like Tertullian seem to have wanted) reject a grosser or thicker matter; but absolutely all matter, whence they are called spirits, Psalm 104:4, Hebrews 1:14, Matthew 10:1, Ephesians 6:12, although they sometimes assume bodies for a time, not to burden themselves with them forever; but to inhabit them for a short time. However, they are not but finite spirits, not that they are limited by circumference and enclosure by any body; but because they are limited by the internal boundaries of their being; and simple, insofar as they have no parts, although not altogether simple as God is: since they are subject to compositions of substance and accidents, as also of power and act.

   VIII. Secondly, a life is ascribed to them, since there is no proper spirit to which life is lacking. For even apart from that, they could not hear God, announce his commands to men, or be suitable servants of God. Meanwhile their life is neither growing nor sensitive; but, according to their excellent nature, an excellent one, that is, a rational life.

   IX. Whence they, thirdly, because they are spirits, are also endowed with understanding, by which they are wise, 2 Samuel 14:20. They see God's face, Matthew 18:10. And although their understanding is much more perfect than ours, since it does not depend on images and impressions of the senses, and thus has more fixed and constant thoughts: yet they do not understand through their being; since that is by no means an exemplar and cause of all things: nor also in God's being, as in a mirror; since God's works are free: also they do not know all things, which belongs to God alone in particular; they do not know future contingent things, except by conjecture, and by long use and experience of things, Isaiah 41:22, 23; nor the hidden secrets of man's heart, Jeremiah 17:9, Romans 8:27; nor the day of judgment, Mark 13:32. And whatever they know, they know through intelligible forms; such as are in them inwardly by creation; such as are revealed to them by God; or which they have drawn and obtained from the things themselves by perceiving or reasoning. Thus there is in them a threefold knowledge: (1) A natural or implanted one, John 8:44. (2) A revealed one, Daniel 8 and 9, Revelation 1:1. And (3) an experiential one, by seeing and hearing the things which they thereby know and comprehend, Ephesians 3:10, 1 Timothy 3:16, 1 Peter 1:12.

   X. And they know these things not only for themselves; but they can also make them known to others; whence a tongue is ascribed to them in a comparative sense, 1 Corinthians 13:1, whereby they speak to one another, that is, communicate their forms to one another; although in what way this is done we do not understand more than how we speak with irrational animals: But they speak to men by moving and forming the air in the way required, so that words can be formed therein; and on both sides they are addressed by men, and they also receive and assume the form of men, although the way of this assumption is not known to us.

   XI. Hence, fourthly, since they are spirits, they are also endowed with a will, by which they act voluntarily from and with a preceding deliberation; willingly and spontaneously obeying God, Psalm 103:20, rejoicing over the conversion of men, Luke 15:10, desiring to look into the mysteries of salvation, 1 Peter 1:12. Which will comes to them as a faculty different from their being, and more perfect and also limited than ours; because it is not so disturbed by passions and bodily motions, and thus more calm and fixed: but passions, insofar as they are bodily, they have none at all; and if any are ascribed to them, they are intellectual ones. Meanwhile their will is dependent on God, as are theirs, as regards exercise, confined within a definite range of objects: finally also changeable and changed.

   XII. Finally, fifthly, they are complete spirits, which have no relation whatever to a body as a second essential part of their composition, in whatever way they are known to differ: both from the soul of a man separated from the body, which by its nature is suited to composition with a body; and from a whole man, which means a body and a spirit together. Whether there is moreover between the angels and our souls an essential and specific difference is hidden from us; although from the difference of the works it seems more than probable to be inferred.

   XIII. Among the states and qualities (affections) of the angels is (1) their goodness, which is created in them, both natural and moral, by which they are fitted and suited to their uses and duties, many of which have fallen away from wantonness, John 8:44, Jude 6, of which more broadly in its place.

   XIV. (2) Their very great power and strength, whence they are called mighty heroes, Psalm 103:20. Also dominions, powers, and rulers of the world, Ephesians 6:12. Angels of power, 2 Thessalonians 1:7, which their astonishing works confirm, 2 Samuel 24:16, 17, 2 Kings 19:35, John 5:4, Acts 5:19 and 12:7, which we do not understand as executed by their will alone; since nothing contradicts ascribing to them a strength and power different from their being. Meanwhile, that they could do infinite things, or properly perform miracles, which surpass the nature of the universe, or at least their own, we do not believe in any way: although we do not deny that they do wonderful and marvelous things which surpass our comprehension, 2 Thessalonians 2:9.

   XV. (3) A place in which they are present, which they have not only with respect to acting, but also by coexisting: also not by circumscription, that they would enclose from outside, like bodies; nor by filling, or infinite coexisting: but by determination, by which they, because of the finitude of their being, are so determined to this place, that they are not in another. Thus a legion is said to have been in one man, Luke 8:30.

   XVI. Hence (4) a local motion, by which they pass from one place to another, Genesis 28:12, which although very swift, since no intervening medium offers resistance, whence they are compared to winds and fire, Psalm 104:4, and called winged seraphim, Ezekiel 1:6, being moved like lightning, Luke 10:18, yet that motion does not happen in an instant; but successively.

   XVII. (5) Duration of existence and their measure, whereby they are not under time, by which such things are measured which by their nature admit a beginning and an end; nor under eternity, which belongs only to him who by his nature can have neither beginning nor end: but under an age (sub aevum), with which those things are measured which by their nature include a beginning; but exclude an end. Which age agrees with time in that it not only includes a beginning of duration, but also a succession or continuation of time; and with eternity, because it excludes an end of enduring. It differs from time because it excludes an end; and from eternity because it includes a beginning and succession of time.

   XVIII. (6) Their number is indeed finite; but nevertheless very great, Daniel 7:10, Revelation 5:11, Psalm 68:18, Luke 2:13 and 8:30, Matthew 26:53, Hebrews 12:22. In this they are distinguished and different, not as species, as the Thomists among the Papists think, because no indivisible (individuals) are placed under them, unless a designated and definite matter, which is not in the angels: but as singular subjects, while they agree in the common nature of a spirit, something which is most evident in souls separated from their bodies.

   XIX. Hence we willingly acknowledge (7) a certain order among them, which is indicated by various names, of seraphim, cherubim, thrones, dominions, powers, authorities, principalities, archangels, Colossians 2:15, Ephesians 1:21, especially of archangels and angels: not to mention the name of the prince of devils, Matthew 9:34 and 12:24, likewise of the devil and his angels, Matthew 25:41. But what that order is and how, since Scripture is silent, and thus does not concern us, we do not investigate, according to Paul's precept and command, Colossians 2:18, although I do not think it improbable that the difference of that order agrees with the difference of their duties and ministries.

   XX. However, they are all leitourgoi servants of God, pros diakonian for service, Hebrews 1:7 and 14, Psalm 104:4. Which ministry and service concerns: (1) God, in glorifying him, Psalm 148:2 and 103:20, Isaiah 6:3, and in most ready obedience and execution of his will, Psalm 103:20. (2) The Mediator, by worshiping him, Hebrews 1:6, by serving him, Matthew 4:11, Daniel 7:10, by submitting themselves to him, Philippians 2:9, 10. (3) Men, both the good, whom they serve, Hebrews 1:14, Psalm 91:11, diakonountes tois hagiois ministering to the saints: and that (1) with respect to the temporal: (a) By protecting them, Psalm 34:7 and 91:11, warning them of dangers, and delivering and rescuing them from evils hanging over their heads, Genesis 19:12. (b) By providing them with sustenance, 1 Kings 19:5. (c) By making their efforts and undertakings successful and prosperous, Genesis 24:7, 10. And (2) with respect to the spiritual: (a) By revealing to them God's will, and instructing them about the things they must do, Acts 10:5, Zechariah 1:9, 13, 14. (b) By comforting them in their adversities, Luke 22:43, Acts 27:23, 24. (c) By rejoicing over their conversion, Luke 15:10. (d) By carrying their souls at death into heavenly joy, Luke 16:22. (e) By separating them at the last judgment from the reprobate, and testifying to and applauding the executing sentence of the Judge, Matthew 13:41 and 25:31. Also restraining the evil ones in their wickedness and malice, and executing God's judgments over them, 2 Kings 19:35, Genesis 19:11.

   XXI. When they now perform their ministry and render their service, they are not only sent by God for it, Hebrews 1:14, but it is also read that they have often appeared to men for that end, sometimes in a vision, Genesis 28:12, Acts 27:23, Matthew 2:13; sometimes by common address, being present with those present, Genesis 18:2. Which sometimes happened in a true human body assumed for this ministry from God, and laid aside again, perhaps even annihilated, after the performance of their work, Judges 6:21 and 13:20, Acts 12:10, with which body they were nevertheless never united to make angel-men; but they used it much more as a tool, as they themselves were present and absent forms. Perhaps they also sometimes appeared only in the form of a human body, Zechariah 2:3, and in Revelation everywhere: sometimes in a form differing from the human, as when they appeared winged, Ezekiel 1:6. Also those appearances are not noted as very frequent: the first happened immediately after man's fall, Genesis 3:24. The second is recorded two thousand years later to Abraham, Genesis 18. The third after two hundred and fifteen years to Moses, Exodus 3. From that time those appearances become more frequent in Holy Scriptures, up to Zechariah the prophet, Zechariah 1 and 2. After that they are not mentioned for four hundred years, until the Messiah about to become man, Luke 1:11 and 26, and already become man, Luke 2:13, after which time they were more frequent, up to John in Revelation, after whose time, the holy canon being sealed and God's will sufficiently, indeed abundantly revealed, those appearances have ceased. Although they are invisibly present in the assemblies of Christians even now, and perform their service, 1 Corinthians 11:10, until finally at the last judgment they will be sent to the gathering and separation of the elect, Matthew 13:41, 25:31, and the Lord himself, accompanied by the angels of his power, 2 Thessalonians 1:7, will come with the voice of the archangel, 2 Thessalonians 4:16.

   XXII. On account of all those duties, services, and benefits which they, at God's command, bestow on us, we read that they merit nothing from God; nor is any promise of reward given to them; indeed they cannot merit anything from God by the worthiness of their work, Romans 11:35, 36. Meanwhile they merit from us, on account of the worth and value of their benefits bestowed on us, veneration, honor, and service, 1 Corinthians 11:10, Matthew 18:10, Daniel 10:11, but only civil honor, since God has reserved divine worship not only for himself, Matthew 4:10, but they themselves have often refused and rejected it, Revelation 19:10 and 22:9. Add to this, that they are nothing else than ministerial spirits, Hebrews 1:14, serving the saints, Psalm 91:13.

   The Polemical Part

   XXIII. The question is: (1) Whether there are angels, or immaterial, complete substances? The Sadducees, so named either from Zadok, a disciple of Antigonus Sochæus, as the author of that sect, or from the Hebrew word tsaddiq, a righteous man, as if one said self-righteous ones (justitiarii), for such they wanted to be held: these now, that they might more easily deny the resurrection of the dead, maintained that there are no spirits which could again be united with the separated body, and therefore no angels either, Acts 23:8. Thus also in our time the Libertines (free spirits), under whose number we rightly also count David Joris, from whom the David-Jorists descended, who maintained that good thoughts are good angels, but evil thoughts devils, almost in the same way as the Hartzites, when they want that spirits are nothing else than thoughts or thinkings; except that those did not call their thoughts substances, but these, of which in their place. Recently some atheistic philosophers, Thomas Hobbes, Benedictus Spinoza, from a Jew become an atheist, mocking a bit at the general truth of Scripture, and making sport, have scoffed at the existence of angels. That folly some Anabaptists also had in the preceding century. The Reformed, although they acknowledge that the existence of spirits cannot be clearly and unshakably proved by natural reason; yet think that the existence of spirits can be learned with more than probable reasons besides; but most clearly and plainly from the testimonies of Scripture. Which we have proved in §§. III and IV of this chapter, and especially against the Sadducees, who are said to have acknowledged the divine authority of the five books of Moses, from Genesis 3:24, likewise 16, 18, 19, 21:17, 24:7, 40, 28:12, and 48:16, Exodus 3:2, etc., by which places and testimonies they are autokatakritoi their own condemning judges. I add: (1) That Holy Scripture speaks of them as of persons, messengers, servants, guardians, watchers, etc., against the Libertines. Then (2) that it ascribes to them all requisites of persons: subsistence, life, understanding, will, speech, personal works, indeed rewards and punishments. Indeed also (3) that we are said hereafter to be like the angels, Matthew 22:30, Luke 20:36. Against all these proofs the Sadducees objected in vain and without reason: (1) That when God exercises his power to punish, it is then called an evil angel; but on the contrary, when he preserves, protects, defends, and does good to us, that it is called a good angel: but against Holy Scripture, indeed against the places of Holy Scripture which are noted in §. IV. (2) On the places which relate the appearances of angels, they said that winds, or a power of God, must be understood; but against the texts.

   XXIV. The question is: (II) Whether the angels were also created in the first beginning of creation? Aristotle is said with his Peripatetics to have taught that the angels were never created, but coexisted with God from eternity. The Socinians acknowledge indeed that they are created; but that they could have been present before eternity, so that from the eternity ascribed in Scripture to the Son and the Spirit, no necessary eternal deity of those persons would follow. The ancients speak doubtfully, according to the testimony of Origenes in his book Peri archōn, that is, of Origins and Principles, of the creation of the angels; that they are all created, they acknowledge, but when and in what way, they doubt. Most Greek church fathers incline sufficiently to that they think they were created before this world. (Thus Origenes Homilies 1 and 2, Nazianzenus on the Nativity of the Lord, Sermon 38, Chrysostom on Genesis Homily 22. Thus also Anastasius Sinaïta Book 1 Hæreses, Damascene on Orthodox Faith Book 2 Chapter 2.) And yet there have not been lacking those who felt otherwise, as Epiphanius Hæres. 65, and perhaps also Theodoretus. Among the Latins, most like Augustine, preferred that they were created before this world, like Novatus, Hilary, and others. Augustine himself dares determine nothing with certainty; but thinks nevertheless that they are meant by Moses under the name of light, and thus on the first day, which opinion also did not displease Gregory the Great Moralia 32, nor Bede, nor Cyril. All whom one can see Vossius de Idololatria Book 1 Chapter 7. The Cartesians, although they acknowledge that they were created with the beginning of the world, yet think, because as mere thoughts they have no relation to place, that they could have been created before this world. Most Reformed set it that they were created on the first day, together with the third heaven, Genesis 1:1 compared with chapter 2:1. At least that they were created before the foundation of the earth, seems clearly enough said, Job 38:7. But that they would have preexisted, or could have preexisted before this whole world, they steadfastly deny: (1) Because Holy Scripture has not a jot or tittle thereof; but says much more that the whole world with all her host, Genesis 2:1, by which the angels are meant, Luke 2:13, and also all things contained in the world, were created in six days, Exodus 20:11. (2) Because before the world there was nothing but eternity, and because according to the sound of Holy Scripture and equivalent speaking, to be from eternity, and to be before the foundation of the world, Psalm 90:2, Proverbs 8:22, Ephesians 1:4, 1 Peter 1:20, John 17:24, Acts 15:18. (3) Because reason teaches that before the beginning of time there was nothing but pure eternity, in which there is no earlier and later; they would therefore, according to the opposite proposition, have been in eternity and eternal, and thus infinite in duration, in existence and being, something which is proper to God alone. (4) Because every creature, as finite, is determined in and within its where, so that what is not in a where, is nowhere, and therefore altogether not. If they now pretend Moses' feeling: (1) That he has passed over their creation; we answer: (a) That it is wrongly and mistakenly concluded from this that they were created before the world; for it is only a negative testimony and proof. (b) And that Moses at least teaches, though involved, their creation within the compass of the six days, we have already learned previously.

   If one says (2) that eternal life is said to be promised to us before the ages of time, Titus 1:2, and why could not the same be said of the angels? We answer: (a) That from the existence of a certain promise before the creation of the world no conclusion can be drawn to the existence of angels, since that promise was hidden in God's eternal election. (b) That from it must also follow that men were present before this world, to whom that promise was made. Further one objects (3) that the angels are more excellent than all other creatures. But we answer, that from this it does not at all follow that they were present before all other creatures, since man, the noblest creature of all visible creatures, was created after all the creatures. And if they were even supposed to be created before all creatures, yet it does not bloom from this that they were created before the whole world.

   A (4) objection is: That God in this way up to the creation of the world would have had no servants, by whom he would be praised and glorified. Answer: (a) From this their absolute eternity would follow. (b) There is wholly no unrighteousness in that God from eternity did not have the service of angels, since he is in himself all-sufficient and most blessed for himself. Indeed (c) therefore he did not want them to coexist with him from eternity, that it may appear that he has need of no creature's service. Finally one says: (5) That thus in principle God's omnipotence seems weakened. Answer: (a) We do not deny that by God's absolute and indeterminate power it could have happened that the first Mosaic beginning, and with it the world and the angels, were many ages before our times, than they now are; although we deny that they could have been present before every beginning of time, since before time nothing could be but eternity. Also we do not deny (b) that from all eternity there was in God that omnipotence by which he in time created the world and the angels with the deed: although we deny that the world and the angels could have been created from eternity, because that would involve a clear contradiction.

   XXV. The question is: (III) Whether the angels are absolutely immaterial substances? Very many Jews, according to the testimony of Sixtus Senensis, Biblia Sancta Book 5 Annotation 8, and of Vossius de Idololatria Book 1 Chapter 6, did not want them to be purely immaterial; but only comparatively, with respect to our grosser bodies, so that they would be bodies in comparison with God. Some Jews think that at least the evil spirits are material, egregori watchers or waking ones, since without watchers the women would not have been seduced, Genesis 6:1, 2. And in our time Trithemius, abbot of Spanheim (who maintains that the evil spirits are fiery, airy, watery, and earthy. Ad Maximum Quæst. 6), thinks they are material. Likewise Vorstius and Socinus with theirs, to maintain more easily that also God is material in his way, composed and finite; saying that the angels are material. Augustine reproves the Manichaean Faustus that he had supposed that the angels were produced from God's substance. Origen ascribes airy bodies to them. There are also no lack of those who from the names Uriel and Seraphim have concluded that they were created from light, as from a corresponding matter.

   In contrast the Reformed maintain that they are absolutely immaterial: (1) Because they are called in the Old Testament best pure spirits, both the good angels and the evil ones, of which the Savior says, Luke 24:39, that they have neither flesh nor bones, and therefore cannot be touched, which belongs to material things. (2) Because Holy Scripture nowhere ascribes matter to them. (3) Because they could not render such a suitable and fitting service to God if they were material. Nor does what they object help: (1) from Genesis 6:2, that the sons of God saw that the daughters of men were fair, etc., which place has misled most church fathers. Answer: It must be proved that in this place by sons of God the angels are meant; since by sons of God more fittingly the descendants of Seth are meant, who made up the church; while by daughters of men the descendants of Cain, apostate ones, with whom it was not allowed for the sons of the church to intermarry, 1 Corinthians 15:4.

   (2) That they are called flames of fire, Psalm 104:4, Hebrews 1:7, and therefore fiery substances. Answer: That comparison does not intend the being of the angels; but their efficacy and swiftness in executing the divine commands; since with respect to their being they are clearly said to be made spirits, as we noted in the exegetical part.

   (3) It is objected that we are said hereafter to be like the angels, Matthew 22:30, and therefore, since we are material, the angels also are material then. Answer: Although we are said to be like the angels; it is not said that we are not like the angels; and therefore the angels are not such as we are, namely material: nor also that our future likeness to the angels brings a likeness of substance; but only a likeness of state, with relation to the future immortality, which is common to both sides. A (4) objection is that they have often shown themselves in human form to men, Mark 16:5, etc. Answer: Also God often appeared to the patriarchs, and yet on that account he is no material substance, Genesis 18:1, 2. They have therefore shown themselves visibly to men, not in their own, but in assumed bodies, being spirits in themselves; for which reason also, having performed their work, they laid aside the assumed bodies again, Judges 13:3, 6, 8, 9, 10 compared with verse 20.

   XXVI. The question is: (IV) Whether the being of an angel consists in a single thought? The David-Jorists, as we said in §. XXIII, maintain that good thoughts are good angels; but evil thoughts evil angels. Descartes with his followers, well he, nothing rising or awakening in his great-speaking doubt from extendedness in a single thought, and concluding from it that there is in the whole nature nothing but these two things; established that the angels especially cannot be extended things, but nothing else than single thoughts; as we noted elsewhere, Book II Chapter III §. XIX. The Reformed grant indeed that the angels are thinking substances; but they do not grant that there is in an angel nothing but a bare thought; no, but that there is in an angel a substance, distinct from his thought; in which are the faculties and powers of thinking and acting, from which and whence the thoughts and actions themselves flow forth. At least that they are not single thoughts we prove with many arguments: (1) Because, according to everyone's consent, the thought of one is distinct and different from the thought of the other: but the same cannot be distinguished nor differed by nothing, for thus they would not be distinct from each other: therefore by something distinct and different from the thought itself. (2) Because one thought of the same spirit is distinct from the other thought; and since this again does not happen by nothing, it will necessarily happen by something which is in the one thought and not in the other. (3) Because in a spirit, and in the thought of a spirit, there is a moral goodness and badness, which is distinct and different from the thought itself, by which one spirit and one thought differs from the other, as an angel from the devil: but now, according to everyone's agreement, goodness and badness is something actual. (4) Because, according to the unanimous consent of the Cartesians, there is in the thought a mode according to which the thought or thinking in one and the same spirit is manifold. Now that is again either something or nothing. If nothing, it cannot multiply the thoughts; therefore there is in the thought or thinking something distinct and different from the being itself of the thought. (5) Because the common sense and common feeling of all men, which with the Cartesians is the same as their idea, which they hold for the rule of all truth; understands the thought as a certain act, and at the same time understands that an act presupposes a doer distinct from the thought or thinking itself. And thus there is in a spirit something distinct from its action. (6) If there is in a spirit nothing but a single bare thought or thinking; then it cannot in any way be understood how all kinds of spirits, both good and evil, are truly and properly in a place: which nevertheless both Holy Scripture and reason ascribe to them. Then also one spirit could similarly be moved from one place to another; ascend and descend; come and go; all which in Holy Scripture is commonly ascribed to them? How also after the body's death could a pious and godly soul ascend to heaven, and a godless one descend into hell? (7) If spirits are nothing else but mere thoughts; then it cannot be understood how all spirits, both good and evil, can work and actually work outside themselves, which almost infinite testimonies of the Old Testament require; but of which more broadly in the following question and difference. Also they have nothing which they object, but their false assumptions, namely: (1) That we have no idea of any thing in a spirit distinct from its own thought or thinking. Answer: (a) Suppose that we have an idea of nothing else, yet from this it would not follow that there is not such; since our souls, as finite, have no idea of everything, or can have. But (b) we have absolutely an idea of something distinct from the thinking in spirits, as appears from and by all the reasons just now adduced: especially we have, besides and beyond the thinking, an idea of an action, distinct from the doer. If one says: (2) If there were something in a spirit distinct from the thinking; that would necessarily have to be an extended thing: because there is in the universe nothing but thinking and extendedness: we answer; what is it to seek and repeat the beginning? I have abundantly shown and proved the opposite. (Conf. Gangraena nostra Cartesiana Sect. II Chap. VI §§. 4, 5, and Chap. XXIX §. 9.)

   XXVII. The question is: (V) Whether the angels work outside themselves by their own powers? Concerning this matter of the working of spirits there has been much dispute in these years on occasion of a book by Dom. Balthasar Bekker, which he gave the name The Enchanted World in Dutch. Bekker himself first distinguishes spirits into such as are united with their bodies, such as human souls, which work on their bodies by virtue of that union, he acknowledges; and such as have no communion with their own bodies; and these again into good and evil: further, that God uses the service of the good angels in delivering from their troubles, both against the good and against the evil executed by God; but only without and outside their own powers; but that the evil do absolutely nothing. His Cartesian opponents want indeed that they work outside themselves, not indeed by their own powers; but that God wills that on such or so-and-so a thought of the spirits such or so-and-so works are present, while meanwhile God himself immediately, not only brings about that connection between such a thought of the spirits and such a work brought forth; but also that thought itself, indeed also the work itself. Therefore a spirit itself, by its powers, brings forth absolutely nothing. That opinion prescribed to him by the reverend Amsterdam consistory he has also gladly and willingly accepted. The first falsehood of both parts consists in this, that a spirit is nothing else than a single thought, and that it cannot be understood how a single or bare thought could work outside itself by its own powers. The Reformed opponents of Bekker, whom we shall call anti-Cartesians for distinction's sake, think that spirits are not single thoughts or thinkings; but substances, in which the powers are inherent, by which they can work outside themselves: of which we have already shown the reasons in the preceding question and difference. As for the opinion of Bekker's Cartesian defenders; we acknowledge: (1) That according to God's eternal decree, by creation, there is such a connection that by such a cause such a work is brought forth: but such a connection by which he has also imparted to the cause the powers by which it can truly work, or by which it can truly be a cause. But (2) that their idle and empty connection, whereby the cause, without its own working powers, is a cause, and works, what it does not...

   ...work; the Cartesian opponents have neither proved nor attempted to prove. Moreover, (1) if by that idle and empty connection, a spirit without its own powers would truly work; in which God alone brings forth the connection between the willing and the thing willed, and likewise brings forth the willing and the willed thing itself immediately: then that which God alone works will be said to be worked by the creature, with a clear contradiction; and therefore, with and by such a connection, they maintain that a spirit truly works, by which it in fact works nothing. Further (4) if, from such a connection alone, our souls work evil, for example murder, adultery; and the evil spirit, by virtue of the mentioned connection, tempts, seduces; shall not God alone then be the true and properly called cause of all these evils, and not the creature, to which, by virtue of this connection, nothing accrues but the bare abstaining from working? Let (5) it appear that Holy Scripture, in place of that empty and idle connection, ascribes to the angels koach powers, indeed a great power, but such that they are gibbore koach mighty heroes, strong in power, Psalm 103:20, and angels of God's power, 2 Thessalonians 1:7. Likewise (6) that Holy Scripture ascribes to them many and powerful works, for example, the slaying of the firstborn in Egypt; the slaying of a hundred and eighty-five thousand in the army of Sennacherib; the overturning and destruction of the house in which Job's sons and daughters were feasting; and similar works more. Likewise the announcement of the birth of Isaac, Genesis 18:10 and 22:11, and of Christ, Luke 1:11, 26, of his resurrection, Matthew 28, the announcement of Lot's deliverance, Genesis 19, of the apostles from prison, Acts 5:19 and 12:7, of Daniel, Daniel 6:23, a voice of the archangel, 1 Thessalonians 4:16, diakonia service toward the elect, Hebrews 1:14, and what similar works infinitely more there are. Against which Dom. Bekker brings in nothing but (1) that in some of these places by angels nothing else is meant than sent men; and that it happens Genesis 18 against the explanation of Paul, Hebrews 13:2. (2) That in other places what God has done immediately by a miracle is attributed to the angels, according to the opinion of others, without a single jot or tittle proving that it happens so, Daniel 6:21, 22, 2 Samuel 24:22 and elsewhere; something which the intent of the places themselves will refute. (3) That in other places the divine Majesty is shown according to a courtly and stately manner, as enlarged and increased by a multitude and abundance of servants and courtiers, though idle. That this happens, for example, 2 Thessalonians 1:7, Matthew 24:31. From all which he finally concludes two things: (a) That concerning the works of angels toward men nothing certain can be drawn from Holy Scripture. (b) That all this serves only to show God's works toward men by such manners of speaking, in the way of a heavenly court. And what finally is all this? other than to mock most narratives of Holy Scripture concerning the works of angels, and hold them for embellishments and imaginations with which nothing else is meant than what the words say. (Conf. Epanorthosis nostra ad Clariss. Bekkerum, §. XIX.)

   If nevertheless his Cartesian opponents insist on their idle connection: (a) That miracles are said to be brought forth by men; we shall meet them that those are said to be brought forth by God alone, Psalm 72:18, Acts 3:12, 13. If they (b) meet us that without such divine connection the creature can do nothing; we shall answer, without that connection by which God imparts the powers to the creature that will work, it works nothing; but by that idle connection of the Cartesians, the creature also works nothing; God alone works. (Conf. Gangraena Cartesiana Sect. II Chap. XXX §§. 7-10.)

   (VI) Whether the Angels, with respect to their being, are in a place?

   XXVIII. It is brought: (VI) Whether the angels with respect to their being are in a place? Dom. Bekker thinks that although they are not properly in a place, because a bare thought has no relation to a place; yet they are in that place to which they think, and indeed in that whole and equally (adequately); for example, if an angel thinks of home, he is there; if he thinks of heaven, he is there; thinks he of the fields, then he is there; thinks he of the whole universe, then he is in the whole universe. His Cartesian opponents confess that angels with respect to their being are not properly in a place; but nevertheless that they cannot be said to be in all places to which they think; but that they are in that place where that is concerning which they work outside themselves. They agree among themselves in these points: (1) That spirits do not work except by thinking. (2) That spirits, by and with their powers, absolutely do not work outside themselves. (3) That they properly and by themselves are not in a place. However they seem to differ in this, that Bekker says that they are there where that is to which and about which they think; while his Cartesian opponents say that they are where that is concerning which they work. But what difference is there between thinking and working among those who agree that spirits are nothing but single thoughts; and do not work except by thinking; and that by thinking they bring forth nothing outside themselves? The common opinion of the Reformed is that the angels, because they are substances, distinct from their thoughts or thinkings, as which they are actions; that they with respect to that substance are truly and properly in a place, although that they only determinatively, so they are not at the same time in another. Which opinion we (1) have laid the foundation long ago in the fourth question and difference, by teaching that the angels are not bare thoughts or thinkings; but thinking substances, to which besides immaterially a place accrues, in which they are, if they are. (2) To be in a place or space is to be nowhere; and what is nowhere is not. (3) It involves a contradiction that the angels are in the world, that they are parts of the world, according to the common opinion of all men; and that they nevertheless are nowhere. For this reason also (4) Holy Scripture commonly ascribes to the angels their thrones, their dwelling places, Daniel 7:10, and describes them as coming, going away, ascending, descending, doubtless from a place in which they are: the particular Scripture places which concern this are superfluous and useless to cite. Let me add (5) from the assumptions of the Cartesians themselves: they think in a place, they work outside themselves in a place; therefore they are in a place. The foundation of the Cartesian opinion lies sufficiently in these four points. (a) That an angel is nothing else than a bare thought: something which we have long overturned. (b) That a thought has no relation to a place: the supposition contradicts, by which the thought is in the place where we are; likewise the common opinion of men, since if thoughts were nowhere, neither in heaven nor on earth, they are altogether not; indeed also the Cartesian supposition itself speaks against this; for if the angels are in the place where they work, why then also not in the place where they think? especially since they, according to the same supposition, do not work except by thinking. (c) That a place or space is thus a body, as consisting of triple dimension: However, if space is a body; then there is a body in a body, since by virtue of the idea which is common to all, a body is in a space. Also a triple dimension does not properly belong to space; but to the body which is in space. (d) That all that which is in a bodily space is a body. But this is as valid as if one said that what is in a golden cup is gold; or what is in a glass cup is glass; or God, who coexists with all bodies, is a body. (Conf. Gangraena nostra Chap. XXIII §§. 1, 2, 3, 4.)

   (VII) Whether motion does not belong to the angels, at least very improperly?

   XXIX. The question is: (VII) whether motion does not belong to the angels? The Cartesians, because on foundations which we have just removed they have ascribed a place to the angels; do not come to, or they must also ascribe to them a properly called motion. The Reformed on the contrary, because they ascribe a place to the angels on solid grounds, and overturn the Cartesian grounds, as appears very clearly from the preceding §.; also maintain that they are properly moved from one place to another. Namely since Holy Scripture everywhere cries this out, Job 1:7, Hebrews 1:14, Luke 1:26, 1 Peter 5:8, Luke 11:24, Psalm 91:11, 12, Genesis 28:12, and elsewhere. But no one can bring a single place from Holy Scripture which teaches that the angels are moved very improperly. (Conf. Gangr. Chap. XXIII §§. 7, 8.)

   XXX. The question is: (VIII) Whether one can determine with certainty what the orders of the angels are? The Platonic philosophers divide their (genii) spirits into superheavenly, heavenly, and subheavenly, according to the testimony of Iamblichus in Mysteriis Ægyptiorum. The Jews (not to mention here their sephiroth tellings and atsiloth emanations, of which we spoke above in Book II Chapter V §. X, rather for divine attributes than which they held to be angels:) according to the various seats and services of the angels, count three classes of them: First, those of the Nearby (Assistants), which are most separated from matter, never seen in bodily form, nor come to earth; but continually surround God's throne. Secondly, serving mal'akhe hasharet angels of service, who are sent into the world, and sometimes converse in human form, both freezing the heavenly luminaries, whence they are called the host army of heaven. Thirdly, punishing ones, who are called from their angels of death and destruction, which dwell in the sublunar region, servants of divine wrath and justice on earth; which they also mock, that by six distinctions they use food and mutual mingling, indeed also die. The good angels they name in particular: 1. Animals of holiness, 2. Orphannim, 3. Oralim, 4. Chasmalim, 5. Seraphim, 6. Angels, 7. Elohim, 8. Bene-Elohim, 9. Cherubim, under which they comprehend Ishim, whose highest stand below the seat of the divine Majesty, and whose lowest converse with men. (Didacus Angelus de Burgo Novo in Commentario in dom. Cabbal. et Franciscus Gregorius Problem. Sacr. Tom. VI Sect. V §. 173.) Pseudo-Dionysius the Areopagite, from the Platonic philosophers, and the whole band of Scholastics, count their threefold hierarchy, that is holy government; a superheavenly one, which is of the Trinity; a churchly one, which is of men; and a heavenly one, which is of angels: and these they divide again into a highest, a middle, and a lowest. Now these distinguish in general: (a) By properties, order, knowledge, and working. (b) By holy-government acts, purifying, enlightening, and perfecting: in particular from the meaning of the words: for example Seraphim, Cherubim, Thrones, Dominions, Powers, Authorities, Archangels. Further they set nine choirs or orders: these they divide into three hierarchies; namely a first, which has Seraphim, Cherubim, Thrones; a middle one, which has Dominions, Powers, and Authorities; and a lowest one, which has Principalities, Archangels, and Angels. All which things serve here to make it easier for the Papists to maintain and defend their service of angels.

   The Reformed acknowledge indeed that there is a certain order among the angels, because not only God, who is their Creator, is a God of order, 1 Corinthians 14:33, 40, but also because various names of angels seem to give occasion thereto, Colossians 1:16, Ephesians 3:10 compared with Ezekiel 9:3, Isaiah 6:2, 1 Thessalonians 4:16, Genesis 3:24, Jude 9, especially also since the participle eite whether, eite thronoi whether thrones, eite kyriotetes whether dominions... Colossians 1:16 indicates a certain order among the angels; not to mention that there is also a certain order among the evil spirits themselves, Matthew 12:24. But what that order among the angels is, they believe that it cannot be determined by men in this imperfection: Because (1) neither nature can reveal anything of this order, and Holy Scripture does not reveal it, as appears from examining all those places which Dionysius and others are accustomed to bring for that order. (2) Because Paul with more than one reason condemns that curiosity, Colossians 2:18: Let no one rule over you at his pleasure, in humility and service of angels, entering into what he has not seen. (3) Because the foundation on which that order is built, namely those nine names, is only sand; since it is read that not only those nine names; but also very many others are used of angels; for they are named morning stars, Job 38:7, watchers, Daniel 4:11, 17, heavenly host army, Luke 2:13, spirits, Hebrews 1:7, Elohim (gods), Proverbs 8:5, men, Genesis 18:2, etc. Not to say that the proofs from the meaning of the words are too weak on which such great and such things can be built. Also no mention at all is made in Holy Scripture of archangels in the plural; but only of one archangel. (4) Because the properties by which they try to distinguish those orders from each other, drawn and derived from the names, are found common to all angels: for all are said to stand by or before God, Daniel 7:10, or all are said to hear him and execute his commands, Psalm 103:20. They are all ministerial spirits, Hebrews 1:14, Psalm 91:11. Also the advocates of this order have nothing for themselves but: (a) Those various names on which they build these orders, to which we have already sufficiently attended. (b) Reasons taken from conveniences and analogies, of which the schoolmen spoke so much (cf. Lombard Sentences Book II Dist. 9), which are so foolish and insipid that they do not deserve that we should occupy ourselves with their refutation. (c) The authority of Dionysius the Areopagite, who taught them these mysteries of Paul. However, that this Dionysius is nothing else than a fictitious author has been proved not only by ours, for example Illyricus in Catalogus Testimoniorum Veritatis Book I, Beza on Acts 17, Scaliger de Emendatione Temporum Book VI, Rivetus in his Criticus Sacrus, Cocceius in Censura Patrum; but also some from the Papists have acknowledged this, for example Erasmus in Responsio ad Censuras Parisienfes Tit. XXXI, Cajetanus, Laurentius Valla on Acts 17. Likewise the epistle of Ignatius to the Trallians is also of the same sort, as Cocceius, Rivetus, and Ussher have shown: so that some from the Papists here wrongly plead its authority. More such things belonging hereto the very renowned Voetius has in Disputationes Tom. I de Hierarchia coelesti.

   (IX) Whether there are guardian and protecting angels, fitted each in particular to particular occupations, provinces, and men?

   XXXI. The question is: (IX) Whether there are patron and protecting angels, which each in particular are fitted to particular occupations, provinces, and men? The heathens seem formerly to have sensed something like this, according to the testimony of Augustine Steuchus Eugubinus de Perenni Philosophia Book VII Chap. 18, and of Martin del Rio Disquisitiones Magicae Book II Quest. 26 Sect. 2. Likewise here exaggerate the Cabalistic Jews, and what they teach concerning this matter of protecting angels, birth angels, childbearing angels, death angels, in his Synagoga Judaica. Also here the Muhammadans, according to the testimony of Lonicerus Chron. Turcica Tom. I Cap. 24. Gerardus Johannes Voetius, on account of the authority of the church fathers, seems inclined thereto, that each like man has his protecting angel, de Idololatria Book I Chap. VII. Likewise Zanchius de Operibus Creationis Book III Chap. 13, and Alstedius in Supplementum ad Chamurae de Ecclesia Book V Chap. VII. From the church fathers many, if not most, seem likewise inclined thereto, that each like one has his own preserving and protecting angel. The Papists, maintaining the service of angels, want that besides their seven angels standing and serving before God, which Pineda de Rebus Salomonis Book V Chap. 15 names forewarners and overseers of the court of heaven, God's servants, and mediators of men; whose names would be: Michael, Gabriel, Raphael, Uriel, Sealtiel, Jehudiel, Barachiel; as Nicholas Serrarius Comment. in Cabbala Chap. XII. 15 wants. Besides those seven common protecting and preserving angels, I say, the Papists want that some from the rank of the lowest are set apart and sent (deputed) as (ad causam) to their particular matter and execution: for example the powers to ward off evil spirits; the powers to perform miracles in bodily matters; some to communities of people, nations, provinces, republics, and kingdoms; others to protect particular men, both evil and good, both reprobate and elect: indeed also a very evil angel, whom they call the executor. The names of those angels Pope Zacharias in the Roman council named names of demons, with exception of Michael, Gabriel, and Raphael. Some count their duties toward their protegés four, like Bonaventure: others five, like à Lapide on Exodus 23; or eight, like the same on Matthew 18:10; others twelve, like Gabriel Biel in Book 2 Sentences Dist. 11, who gathers them all from Holy Scripture. Namely: (1) To punish, Judges 2. (2) Then to loose the bonds of sins, Daniel 12. (3) To remove hindrances from the good way, Exodus 12. (4) To ward off base spirits, Tobit 12. (5) To teach and inwardly enlighten, Daniel 9. (6) To reveal hidden things, Genesis 18. (7) To comfort the afflicted, Tobit 5 and 6. (8) To strengthen in and on God's way, 1 Kings 19. (9) To lead and guide on the way, Tobit 5. (10) To strike the enemies, Isaiah 37. (11) To moderate and soften the temptations, Genesis 32. (12) To bring the prayers to God, Tobit 12.

   The Reformed believe that the angels in general serve God for the salvation of the elect, because Holy Scripture testifies this, Hebrews 1:14, Psalm 34:7 and 91:11 compared with Matthew 4:6, Luke 15:10 and 16:22. But that particular angels fitted to particular occupations, provinces, and men exist, they cannot believe with divine faith: Because (1) Holy Scripture nowhere says this, and this cannot be known to us from elsewhere. Indeed but much more (2) the opposite says, when it sometimes ascribes one and more than one angel; and to many only one angel, Genesis 28:12, 32:1, 2, Psalm 34:7, 2 Kings 6:16, 17, Luke 16:22. (3) Because that opinion detracts from and diminishes the worthiness of Christ's mediatorial office and worship, both insofar as it sets the angels in Christ's place, or at least equal with him. (4) Because it paves the way to the service of angels. (5) Because that opinion conspires with the heathens, Muhammadans, and Jews, as we have seen. The objections for the opposite are of no weight whatever. (a) On the Scripture places which Alstedius, Zanchius, and the Papists use for this, Matthew 18:10, Acts 12:15, Daniel 10:13, Isaiah 36:36 etc., we answer: (1) In general, that not even a single place is set forth or can be, which says that a particular angel of God is given to particular persons etc. Therefore (2) if perhaps to this or that one, for example to Peter in his bonds, or to the children, because they cannot turn for themselves, or also as to this or that particular matter, a certain angel is sent by God; from this does not flow that to all, and each in particular, a particular angel is given. In particular (b) on the place Matthew 18:10. Their (namely of the little children) angels... we say that there it is not spoken of one angel which is particularly proper to each child, but of angels who without distinction, according to God's good pleasure, for their preservation, according to their office and duty, would watch, Hebrews 1:14. (c) On the place Acts 12:15. It is his angel: we answer that this is said by a clear mistake and error: not by divine inspiration. (d) Daniel 10 indeed relates that an angel was sent to Daniel, verse 11, yet that one is not named Daniel's angel. Likewise there in verse 13 mention is made of the prince of the kingdom of Persia: but by the same is not understood a certain angel; but Cambyses, son of Cyrus, a prince of providence, a tormentor of the Jews, who unknowingly sided against the efforts of the angel sent to Daniel. Also mention is made there of Michael as one of the chief princes. But not unfittingly Christ is understood thereby, who is named one, that is the first and prince of the angels, who compared with the created princes are very well named the first and chief princes, as they are also named principalities and powers in heaven, Ephesians 3:10. The remaining testimonies of Scripture have absolutely no difficulty whatever, no, but they are much more adverse to the Papists.

   (X) Whether the angels are men's mediators and intercessors with God?

   XXXII. It is brought: (X) Whether the angels are men's mediators and advocates with God? The Platonists, while they assigned a protecting angel to each particular man, also made him a mediator and advocate. (See Vossius de Sectis Philosophorum Chap. 16, Hornius Historia Philosophica Book VII Chap. 8.) The opinion of these men also penetrated into the Christian church in the time of the apostle, Colossians 2:18. At least that from these the falsely named Dionysius the Areopagite in his (Hierarchia coelesti) heavenly holy government also drew this opinion is more than probable. Likewise the Simonians, Archontics, and the Anglicans in the second century. From the mud-pools of these the Papists have also drawn this opinion to more powerfully help their angel-service. (See Pineda de Rebus Salomonis Book V Chap. 15.) The Reformed teach that that honor belongs to no one of the angels; but to Christ alone, 1 Timothy 2:5, 1 John 2:1, Hebrews 4:14, especially since it can belong to no one but to the God-man mediator, as we shall see expressly and broadly in its place. Also the Papists have nothing to object against the opposite but: (1) From Tobit 3:15, but this is an apocryphal book overflowing with various errors. Indeed but also in the same place the shipper contradicts himself, when the angel of this place names himself Raphael, who had already named himself in chapter 5:18 Azarias son of the great Ananias. (2) From Revelation 8:3. But by this angel no one can understand anyone else than the uncreated angel, the angel of the covenant, Malachi 3:1, the angel of God's face (properly the angel of faces), Isaiah 63:9, who alone, as the heavenly priest, brings the prayers of the saints laid upon him as on the golden altar to God, Hebrews 4:14 and 9:24 and 7:25, 1 John 2:1. (Conf. Rainoldus Censura Librorum Apocryphorum Lectures LXII & LXIII.)

   XXXIII. The question is: (XI) Whether divine worship or honor belongs to the angels? Those who accept the angels as mediators or advocates, whom we named in the preceding §., doubt not to maintain that they must be pursued with divine honor; hence they institute feast days in their honor, erect temples, make vows, indeed even the Jesuit Drexelius does not scruple to invoke God by the merits of his protecting angel. The Socinians, to maintain more easily that Christ was not present before his birth from the blessed Virgin: and that he also was not that angel, Jehovah, before whom Abraham bowed and whom he worshiped, Genesis 18:3, so that also our proof for the eternal deity of the Son and of the Holy Spirit, which we take from the divine honor and service which according to Holy Scripture belongs to them, may not pass and avail; and finally, that Christ, about to make the gospel out of the law, also in this improved the Mosaic law: maintain that under the Old Testament it was allowed to worship angels. With this the apologetic Remonstrants agree to favor the Socinians, Episcopius Institutes Book IV Chap. 35. The Reformed believe that a civil service and honor belongs to them, 1 Corinthians 11:10, 1 Timothy 5:21, as being the most excellent of the creatures, Hebrews 1:4, but that divine honor belongs to them they do not believe: (1) Because God nowhere testifies this in the Holy Scriptures. (2) Because it is condemned by Holy Scripture, Colossians 2:18. And (3) rejected by the angels themselves, Revelation 19:10 and 22:8, 9, Judges 13:15, 16. (4) Because divine honor, presupposing the supreme excellency of deity, belongs to God alone, Deuteronomy 6:13 and 10:20, Matthew 4:10. Therefore God testifies, Isaiah 42:8, so solemnly: I am Jehovah... my glory I will give to no other. Also it does not avail for the divine service of angels that Abraham showed divine honor to the angels who appeared to him, Genesis 18:2, 3, for he did not show divine honor to the angels; but to the angel, verse 3, Lord, if I have found grace in your eyes... and that angel is continually named Jehovah, verses 1, 13, 14, 17, 20. (Conf. Chamierus Panstratias Tom. II Book XIX Chap. 6 §. 9 ad 23.) More things hereof, and especially the assumptions of the Socinians, we shall have in their places.

   (XII) Whether the church of the Old Testament was merely subject to the power and dominion of the angels?

   XXXIV. The question is: (XII) Whether the church of the Old Testament was subject to the power and dominion of the angels? The so-called Angelics, whom we named above, build their angel-service on their power over, and as it were deity in the church. (See Epiphanius Haer. 60, Augustine Haer. 39.) Also here do not differ, and cannot differ, the advocates of a heavenly hierarchy: for while they assign particular occupations, provinces, cities, their particular angels, do they not also assign to them a dominion and power? and do they not require submission? The very renowned Cocceius, to infer from the punishment that the church of the New Testament was (sub reatu) under a still outstanding debt of punishment; and to exalt the church rights of the New Testament church higher above the Booz-rights of the Old Church: maintains that the Jewish church, after making the golden calf, was under the power and dominion of angels, as so-called gods, which God in the lawgiving (eis diatagas angelōn for the establishment of angels) would have taken with him, so that the people by the law would be subjected to the angels as their servant and slave, and who would be weaker of the law; under which servitude also Christ for a time would have been, having become a little less than the angels, until he redeemed the church of the New Testament from that servitude.

   The other Reformed acknowledge indeed that the angels are named Elohim (gods), Psalm 8:5, that they also were present at the lawgiving, Acts 7:53, and that the law was given through angels to Moses, Galatians 3:19, indeed that God avenged the transgression of the law through angels by sending punishments: but that the angels were thereby made lords and as it were gods of the Old Church; they do not believe: (1) Because Scripture nowhere says that the angels were lords and as gods of the church to which the church should be subject. (2) Because on the contrary it describes the angels as ministerial spirits who are sent out for service... Hebrews 1:14. (3) Because if they had been lords and so-called gods of the Old Church, divine service would also have belonged to them, and Paul would not so strictly forbid it, even with this proof that its advocates entered into things which they had not seen, Colossians 2:18.

   Also this dominion of the angels over the Old Church is not inferred: (1) From that it is said that God subjected not the world to come to angels, Hebrews 2:5. For from this it does not follow with any necessity that God subjected the Old Church to the angels, especially since the church nowhere is named dikoumenē the world, or properly the habitable earth. Nor (2) from that Christ with respect to his human nature, by his humiliation and abasement, is said to have become less than the gods or angels, Psalm 8:5 compared with Hebrews 2:7, for this does not indicate that the church of the Old Testament would have been subject to the angels, and with the church Christ: for to be less than someone is not immediately to be subject to him. Much less also (3) is this inferred from that Christ is said to have led captive principalities and powers and triumphed over them, Colossians 2:15. Since hitherto all interpreters have understood this of the unclean spirits, which he by his death robbed of power over the faithful, having rooted out their power over the believers, Hebrews 2:14. Finally (4) with no strings at all is this dominion fastened from that the angels are named Elohim (gods), that they were with God in the proclamation of the law, and that it was given for the establishment of angels, that also sometimes they executed vengeance on the breakers of the law, etc. Since all those things are accustomed to happen not by lords, but by servants. More things of this question we shall perhaps have elsewhere.

   The Practical Part

   The Contemplation of this doctrine

   XXXV. The contemplation of the blessed angels first shows us the majesty and glory of the Creator, who (1) sits surrounded and encircled with so great and so excellent a bodyguard of spirits, Daniel 7:10. Thousand thousands served him, ten thousand times ten thousand stood before him. (2) With a bodyguard of so perfect spirits, who with so exceeding great clarity and transparency of understanding, skill and swiftness, indeed with so great power endowed, as we said in the dogmatic part. Who all (3) wholly and altogether are intent upon (1) day and night to obey, attend, serve, and glorify their Creator and Lord, to which they are aroused, Psalm 103:19-21 and 148:2, which they do, Isaiah 6:3, Luke 2:14, Revelation 4:8, 9. (2) To execute his commands, Hebrews 1:14, Psalm 103:20. And that (3) with the highest (a) reverence, for they cover their faces, Isaiah 6:2. (b) Humility, for they cover their feet, there. (c) Readiness and swiftness in glorifying God and executing his commands, whence they are named Seraphim. (d) Zealous ardor and burning zeal, when they are shown calling to one another, Holy, holy, holy is the LORD of hosts, and that with so great force that the posts of the thresholds moved from the voice of him who called, there.

   II. An example to follow

   XXXVI. Likewise the angels give us, secondly, an example which we not only must follow, but at which we must strike our hands, as it were; as David leads us, Psalm 103:20, 21, where he, when he had aroused and incited the angels to praise of obedience to God, pairs himself and his soul with them, verse 22. And you my soul! Praise the LORD. Likewise the 24 elders, Revelation 4:9-11. And when the living creatures gave glory and honor and thanksgiving to him who sat on the throne, who lives forever and ever. The twenty-four elders fell down before him who sat on the throne and worshiped him who lives forever and ever, and cast their crowns before the throne, saying, You Lord are worthy to receive glory and honor and power. For if these do it, such great spirits, what then should not we wretched men do? And if we do not do it together with them here, we shall never do it together with them hereafter. Let us therefore timely accustom ourselves: (1) To glorify God with them with heart, mouth, and deeds, Matthew 6:9, 10. (2) To hear and do God's will: there. And that as much as possible with equal (1) reverence for the divine Majesty, Exodus 3:6. Moses hid his face, for he feared to look at God. Namely, like the Seraphim with two wings, with the same aim, covered their faces, Isaiah 6:2. (2) With equal deep humility, that we like Moses take off our shoes before the LORD, there: like the Seraphim covered their feet with two wings. Compare Genesis 18:2. (3) With equal zeal and fire of promptness and readiness to burn like with the Seraphim in obedience, Romans 12:11, Luke 24:32, Jeremiah 20:9. (4) With exertion of all powers, that we like the Seraphim as it were call so that the posts of the thresholds move: thus I say, let us do the work of our Lord with our whole heart, with our whole soul, with all our might, and with all our strength, Matthew 22:37, Luke 10:27, Colossians 3:23.

   III. The blessedness of believers

   XXXVII. Further the contemplation of the angels discovers to us, thirdly, the blessedness of believers: (1) In their glory, that such glorious spirits are created and fitted for them, sent out by God for their service, Hebrews 1:14, indeed to minister to the saints, Psalm 91:11. (2) In their safe security and certainty against all kinds of dangers, since the angel of the LORD encamps around them, Psalm 34:7, and God commands his angels concerning you to preserve you in all your ways, lest they strike their foot against a stone, Psalm 91:11, 12, Matthew 18:10, Daniel 3:25, 26, Acts 27:23 and 5:19 and 12:7, 9, Genesis 16:7, 9, 11 and 19:12, Revelation 7:1, Genesis 31:11. (3) In their utility, by which they draw all kinds of profit and convenience from this service of angels: for (1) with respect to goods of the mind; they rejoice over their salvation, Luke 15:7, 10, 11, over the conversion of a sinner, Luke 15:7. They gladden them with the announcement of divine favor, Acts 10:4, 30, proclaim the law, Acts 7:38 compared with Galatians 3:19, they announce the gospel, Luke 2:10, they prevent and hinder the evil, Numbers 22:22, they fight against Satan, Jude 9, Daniel 10:13, in temptation they stand by them, Matthew 4:11. And (2) with respect to goods of the body they provide them with necessary sustenance, 1 Kings 19:6, Genesis 21:17, 19. Finally (3) in their last things: in death they comfort them, Luke 22:43, after death they bring their souls into heavenly joy, Luke 16:22, at the last judgment they will gather together those who will be saved, Matthew 13:30 and 24:31, 1 Thessalonians 4:17, in heaven itself they will give them most sweet and most pleasant company, Hebrews 12:22. From all which matters and more others, doubtless, arises and blooms the happiness and blessedness of believers.

   IV. Ignites in us zeal and diligence to acquire the protection of angels

   XXXVIII. Meanwhile from this, fourthly, a desire and longing is kindled to acquire for ourselves the service, protection, and so many and so great benefits of the blessed angels. Which is obtained: (1) By reconciling and acquiring with us the Creator and Lord of the angels, whose ministerial spirits they are, and from whom they are sent out, Hebrews 1:14. Who makes his angels spirits and ministers, Psalm 104:4. (2) By acquiring for us the Prince of angels, namely Christ, the Prince of the host of the LORD, Joshua 5:14, the Head of the angels, Colossians 2:10, 1 Peter 3:22, whom all angels worship, Hebrews 1:6, whom his angels serve, Matthew 4:11. Now these two will acquire for us that they send us their angels: (1) By a sincere conversion from sins, by casting off the foreskin of the heart, and by eating our Passover (not in the old leaven of malice and wickedness; but in unleavened bread of sincerity and truth, 1 Corinthians 5:8), Exodus 12:8, 11 compared with verses 13, 14. (2) By a living faith in Christ (as being the ladder by which the angels descend and ascend, Genesis 28:12), in whom God has reconciled or reconciled again with us all that is in heaven, Ephesians 1:10. (3) By a holy conduct and walk, Exodus 23:20-22, Zechariah 3:7 compared with Psalm 103:7. (4) By reverence and fear of God, Psalm 34:7, 8. (5) By placing our trust and hope on God, Psalm 91:2, 9 compared with verse 11. (6) By manfully striving with God and our enemies, resisting their temptations, Matthew 4:10, 11, and overcoming them. (7) By calling on God that he send us his angels, Matthew 26:53. (3) By acquiring for us the affection and favor of the angels themselves; certainly not by divine honoring and serving them, which the apostle forbids, Colossians 2:18, but (1) by gladdening them, which happens by a sincere and unfeigned practice of our duties toward their Creator and Lord, especially by a sincere conversion, Luke 15:7, 10. (2) By making ourselves like to and with their contemplations and manners, by diligent care to glorify God and obey his commands, Psalm 34:7, 8. For indeed nothing more excites anyone's love and affection than likeness of contemplations and manners. (3) By watching ourselves from and against all those things by which they could be embittered and driven away, as disobedience, stubbornness, etc. Compare Isaiah 63:9, 10, Exodus 23:20, 21. (4) By reverencing their presence, 1 Corinthians 11:10, 1 Timothy 5:21.

   V. Warnings and cautions

   XXXIX. Meanwhile we must, fifthly, vigilantly watch that we by these so many and so great benefits of the angels are not made haughty: (1) For the appearances of angels, because such appearances after God has spoken to us by his Son, Hebrews 1:1, happen more rarely in the church, indeed very rarely: and because moreover, now the doctrine of salvation is sufficiently and abundantly revealed, they are absolutely not necessary, Galatians 1:8, Acts 20:27, and thus also because of the misuse on account of the devil's deceptions, as he knows how to transform himself into an angel of light, 2 Corinthians 11:14, very dangerous: whence also one finds that they have very much deceived. (Eusebius Historia Ecclesiastica Book V Chap. 15.) Also those who are not content with the revelations of Scripture, and hanker and long for such appearances, plainly expose themselves to the danger of being seduced, 2 Thessalonians 2:11. Also we must (2) not hanker after extraordinary revelations from invisible ones, enough for the same reasons, and because in particular the apostle warns and secures us against them, 1 Timothy 4:1, Galatians 1:8, Colossians 2:18, 2 Corinthians 11:14. Especially because God nowhere promises that he will send his angels to reveal extraordinary things to us: compare Romans 10:15. With the points (3) if they should even appear to us, and reveal things to believe to us, that we then not depend merely on their mouth; but compare them with what is long ago revealed in the Word, Galatians 1:8, because of the danger which on that account hangs over our head, according to what we already said: unless perhaps in particular and singular matters which are not so precisely determined in the Scriptures, and they at the same time give us sufficient tokens of their divine mission, Luke 1:11 compared with verses 18, 19, 20. Finally (4) if they should even show sufficient tokens of their mission; yet we must watch that we do not on account of the majesty of the appearance, and on account of the benefits shown or to be shown to us by the appearing ones, ever climb to more than civil honor, Genesis 18:2, that we on the most scrupulous abstain from divine honor, Revelation 19:10 and 22:9, Colossians 2:18, as we said in its place.

   VI. Leads to the misery of the ungodly

   XL. Finally, sixthly, the so great and such perfection of the angels shows us the misery of the ungodly, who through their own fault not only are compelled to miss the protection, service, help, and eternal company of the angels; but them also as their adversaries and opponents, and who side against them, must experience. Of which an example is at hand in the first-created men, Genesis 3:24, in the Sodomites, Genesis 19:13, in the inhabitants of Jerusalem, Ezekiel 9:5, 6, in Balaam, Numbers 22:22, Sennacherib, 2 Kings 19:35, the Israelites, Isaiah 63:9, 10, Herod, Acts 12:23. And who after all are those on whom this sad and wretched lot hangs over the head? Answer: (1) Those who side against God's commands; who like the first men place fleshly lusts and worldly honor above divine favor; who rather hear and obey Satan and men than God, Genesis 3. (2) Those who unanimously bring about what is hostile against the church and friends of God; as appears in Sodom. (3) Those who exalt themselves above God, Exodus 5:2 compared with Chap. 12, who are stubborn and obstinate against God's admonitions and warnings, as appears in Balaam, Numbers 22:12, 19, 20, 22, who despise the true God and provoke him with blasphemies, or with Hazaqiah and Sennacherib blaspheme the blessed name of God, 2 Kings 19:19, 21-23, 27, 28 with verse 35, who by stubbornness and murmurings, like the Israelites, resist the Holy Spirit, Isaiah 63:10, who seek and accept an honor which does not belong to them, and is proper to God, which is evident in the first men and in Herod. And to ward off and avert so great a judgment there is no other remedy than in those remedies by which we seek to reconcile God, and especially the Mediator, indeed also the angels themselves with us; which remedies we already expressed in §. XXXVIII, under which excels a true conversion from sins to God, Luke 15:7, 10, as by which all cause of disagreement and difference is removed.

   Chapter Eight

   Of the Evil Angels

   Over Jude verse 6

   And the angels who did not keep their first estate, but left their own habitation, he has kept in eternal chains under darkness unto the judgment of the great day.

   I. Having considered the angels as they are in themselves, and as having proceeded from God's hands: yet they must also be considered as having become evil through their own fault, and in what way, and whereby they from good angels have become evil devils; in which the apostle Jude will enlighten us in verse 6 of his epistle.

   The Exegetical Part

   II. In and with which words the apostle, by example to men, shows God's judgment on the fallen angels. In which are presented to us:

   1. The persons over whom God has executed judgment, namely the angels. Certainly not all; but those which by what follows are meant and described. The word is usually taken for good spirits; but here and elsewhere Romans 8:38, 1 Corinthians 6:3 etc. for evil ones; who are named angels, both because they were good angels when they were created; both because also these are sent by God to execute his judgments, 1 Kings 22:21-23... Job 1:12 and 2:6, 7; both to increase the force of his admonition: namely those angels, since even spirits, and such so great ones, he has not spared when they sinned; much less now men.

   2. The cause of their fall, which they committed by negligence or neglect of their duty which they should observe: who did not keep tēn heautōn archēn their own first estate or dominion. For the Greek word archē means a first estate and dominion. Hence Oecumenius translates by principalitatem, that is excellency, preeminence, that not having preserved the dignity of their nature, that they did not act according to their rank and dignity. And Beza and Erasmus have it thus: that they did not persevere in their beginning; namely in that state in which they were created: they were created good; but they have become evil. It is sufficient whichever meaning one prefers, and one will perhaps not unreasonably join both together; namely that they did not do what was chiefest, that they did not act according to their dignity and their own state; and therefore did not remain standing in that first blessedness in which they were created. Tēreō not having kept, from the verb tēreō, which means I keep accurately, 1 John 5:18, as it were with using a watch, like such a one who keeps the night-watch at the door of a prison: compare Acts 4:3 and 5:18. The word differs from another verb phylassō, which says I watch, I guard; since this word says a fore-guarding and preservation from evil, while the other says a preservation in the good: and that regards the end, but this the means. Therefore it is indicated the extreme negligence and carelessness of those angels, by which they struck no regard to themselves, to their order and rank, and to their dignity.

   2. By misdeed, alla apolipontas to idion oikētērion, but leaving their own habitation. They not only by carelessness did not keep their original dignity; but moreover by malice and wickedness they forsook their station. Oikētērion a habitation is where someone dwells, that is lives friendly and usually, different from a lodging where one only for a time stays and tarries. Now by the habitation of the angels is understood the third heaven, Matthew 18:10, where they continually see God's face. Who have left their habitation, certainly not willingly and deliberately; but by doing that by which they were compelled to leave the dwelling, in that way as the first-created men left paradise. What kind of sin now their sin was we shall search out in its place.

   III. The punishment of the judgment

   1. The confinement in prison until the day of the last judgment. Desmois aidiois hypo zophon tetērēken. He has kept with eternal chains under darkness.

   In this confinement in prison come to us first:

   a. The chains or fetters, desmois aidiois with eternal chains. There are no lack of those who want desmois with chains to be for eis desmos unto chains; like seirais with chains for eis seira unto chains, 2 Peter 2:4, so that the stress would be on the punishment much rather than on the prison. However I see no least necessity for any improvement: no, but on the contrary the word-form of the apostle is much more suitable and easier, namely that God has kept them with chains unto judgment. However since the angels are spirits, which cannot be bound or fettered with any chains; what then do the chains say here? The will and power of God, by which a spirit is equally bound as a body with chains. Compare Acts 20:22. Now the text names those chains eternal chains, to indicate the unchangeable prison and misery of them.

   b. The prison place, hypo zophon under darkness, or in a dark place, such as all prisons sufficiently are. The Greek word zophos means the thickest darkness, indeed darkness itself. In a spiritual sense it means an ignominious and frightful state, Isaiah 50:10, Psalm 23:4, to meet in a frightful place, which Peter seems to indicate by sōs tartaroōsas having cast into hell, 2 Peter 2:4. But what after all is that prison place of the evil spirits? There are no lack of those who understand thereby a thick dark air, in which the devils would be kept until the day of the last judgment: indeed, but rather hell itself. Compare Matthew 22:13.

   c. The confinement in prison or the holding fast, tetērēken he has kept. The force of the Greek word we have already shown above, namely it indicates that they by the will and power of God, as bound ones are kept, so that they can nevermore flee out of their prison, Psalm 139:7, 8... which however must not be so understood as if they were so enclosed and bound in hell that they would never be outside on earth, or that they would do nothing with respect to men by tempting and seducing, which Peter clearly contradicts, 1 Peter 5:8, but that they wherever they are, by the divine sentence, as with chains bound are kept, thereto that they can never escape the execution of their sentence, though meanwhile as in chains they roam about, tempt and seduce men, by permission and allowance of the Judge.

   2. The punishment, eis krisin megalēs hēmeras, unto the judgment of the great day. Something which with others is likewise as unto the day of the great judgment. But I do not know what reason that change and interchange serves and makes necessary, since the day of judgment is also elsewhere named a great day, Acts 2:20, Joel 2:31. And the day is great, and the judgment will be great. Here comes among others:

   a. The punishment, eis krisin unto judgment. The root-word krisis here means not a judging or act of judging; but the judged matter: and not a absolving judged; but a condemning one. Whence the words krisis a judgment and katakrisis condemnation or damnation often mean one and the same, John 7:24, James 5:9, 2 Peter 2:4, John 3:19, so that for the punishment of the fallen angels nothing is left but an unavoidable and unchangeable condemnation and damnation of them.

   b. The time to punish, megalēs hēmeras of the great day. These words seem to be added distinctively to indicate that here not a punishment of all sorts of judgment and sentence is to be understood, as which could still be intermediate and revocable; but the determining and completing punishment of that last judgment. Hēmera megalē the great day: Luke does thereto Acts 2:20 by kai epiphanēs and illustrious, and dreadful Joel 2:31 noraios, likewise chalepos, thaumastos, phoberos, kratynos, endoxos, all which words say a day illustrious, wonderful, frightful, dreadful, formidable, terrible: now that day is named great because it will be the day of the general judgment of and over all men.

   The Dogmatic Part

   III. Therefore there are among the spirits such which by nature created good, and also righteous in themselves, through their evil wicked will and wantonness have robbed themselves irrevocably of righteousness and blessedness. Holy Scripture distinguishes this by all those derogations and denominations which we shall shortly bring forward. That they are created by God appears from the preceding chapter: for if there are good created ones; then also the evil, as being by their creation good: especially since it is with all more certain than certain that they are not the Creator, and consequently creatures: not to mention that otherwise God would have wholly no right over nor dominion over them; since that is extended only over his creatures. That they through their own fault have become evil Holy Scripture teaches well when it says that they did not stand fast in the truth, presupposing thus that they at some time were in the truth, John 8:44, and a little clearer when it teaches that they did not keep their first estate, and left their habitation, as well as when it says that they sinned: and right reason consents fully therewith, according to which from the power of God's nature it cannot happen that he would bring forth a creature which morally is evil, for that God otherwise would be a cause of sin. And that they even through their own sins have robbed themselves of all righteousness appears from the text in which they on account of their sin are shown to be hypo zophō under an utmost and all-horrid darkness, by which it is known that a thick ignorance is understood, Colossians 1:13, Ephesians 4:18 and 5:8, 11, Romans 3:12, and not only have they robbed themselves of their righteousness; but also of their blessedness, whence they are said to be kept unto the judgment of that great day. And finally that this has come upon them irrevocably and unchangeably is indicated by seirais zophou the chains of darkness.

   IV. But it is worth the while to speak a little more distinctly on these things. The fallen angels of whom we now treat are then sometimes simply named spirits, 1 Kings 22:21, Matthew 8:16, because of their immaterial nature which they have in common with the good angels: but for distinction usually with some addition of lying spirits, evil, wicked, unclean, cruel spirits, Ephesians 6:12, 1 Samuel 16:14, Luke 8:2, 2 Chronicles 18:22, Proverbs 17:11, then once they are named from the executing and punishing God, spirits of the LORD, 1 Samuel 16:14 and 18:10, then again from their office and end, their formerly natural ones, indefinitely angels, 1 Corinthians 6:3, and with a defining description evil angels, Psalm 78:49, angels of Satan, 2 Corinthians 12:7, Revelation 12:9. Never however are they named angels of the LORD, although they also very often execute the judgments of the LORD: then again they are named from the knowledge which is natural to them, daimons, Matthew 8:31, Mark 5:12, which the profane Scripture however divides even into eudaimones good daimons and kakodaimones evil daimons. Compare Acts 17:18. Then again from their power, ischyroi strong, strongly armed, Matthew 12:29, then rulers of the power of the air, Ephesians 2:2, likewise principalities and powers, Ephesians 6:12, Colossians 2:15. Then again because of their grievous enmity against God and men, Satan, that is an adversary, Luke 10:19, 1 Peter 5:8, Revelation 12:9, Matthew 4:10, and a manslayer, John 8:44, apollyōn Apollyon, that is a destroyer, Revelation 9:11, or shaddad a desolator, Deuteronomy 32:17 compared with Psalm 106:37, which name the LXX translators translate by daimonion an evil spirit: the same stems from shadad to despoil. Their disguised denominations we shall insert in their places. By the Jewish masters the devil is named Sammael, who at the temptation of man would have ridden on a serpent, as both same me-al poison of God, that is falling away from God.

   V. But that most shameful change of form whereby they from good angels have become the most wicked and most raging devils doubtless they themselves have been the cause for themselves through their sin 2 Peter 2:4, and consequently through the transgression of the divine law; since sin is nothing else than anomia lawlessness, unrighteousness, 1 John 3:4. However what and what kind of law was set to the angels we shall say in its place in the chapter on God's moral providence. Which now was their sin, and what the very first motion thereto was, Scripture does not determine so precisely. Some bring the same to error of understanding, by which it did not stand fast in the truth, John 8:44, and therefore also seduced the first men from the truth to error: others ascribe to them a lascivious lust, very badly drawing hereto the place Genesis 6:2, more likely others name pride, because that is named the judgment of the devil, 1 Timothy 3:6, whence they also still so eagerly strive after divine honor, and incite men thereto. By which pride they with such great contempt of their own excellency have sought to be made equal with God himself, or even placed above him (whence they also particularly sought through their temptation to bring the first-created man in this crime), or at least refused to stand under his laws and dominion. Unless you would also here add envy, against God because of the dignity of deity proper to him alone: or against other angels who perhaps were in order and rank above them: or against man who besides them had received God's image. Then that disorderly striving after and love of own excellency seems they to have gotten error in understanding in choosing means thereto, perhaps in that same way which Amesius Medulla Book 1 Chap. 3 §. 7 shows concerning men. As far as I am concerned, while Holy Scripture is silent, I would not want to determine anything boldly.

   VI. And although that sin was committed with foreknowledge of God, and according to his eternal decree, and by the concurring influence of his providence, without which neither he independently alone is; nor the angels dependent in everything: even from this no one must be said to be the author and cause thereof, than the sinning angel, falling away from God by his own lust and by the misuse of his free will. For he fell who willed it; and he could fall, because according to the nature of creatures he was created mutable. Although he, if considered alone by himself, with the instigation of God's decree and providence, was sufficiently provided with powers by which he would have persevered and stood fast in his original first estate.

   VII. The place where the sin of the angels was committed is not expressly mentioned in the Scriptures, although it is not improbable that it was heaven, the natural dwelling place of the angels, which they also by their sin are said to have left. Whence perhaps that great dragon and that old serpent is said to have been cast upon the earth, and his angels with him, Revelation 12:9. And the time of the committed sin is not expressly mentioned: at least it is false that it was before the creation of the world; for then there was no time but pure and mere eternity; although the Socinians would want this to favor their assumptions. How long they persevered in obedience, or also during the six first days of creation; cannot be determined rigidly enough from Holy Scriptures. At least it cannot be said therefrom to have happened on the second day (as some Jews want), because that one has no particular approbation: nor also that they would have fallen at the same instant of their creation, from that the devil is named a manslayer from the beginning, John 8:44, since that beginning can fittingly enough be derived from the seduction of man. This one thing is certain, that the fall of the angels preceded the fall of man, since the devil thereof is the seducing cause. The number of the fallen ones doubtless was very great, consequently Mark 5:9, Luke 8:30. Although lightly the third part of them is determined from Revelation 12:4, 9. And his tail drew the third part of the stars of heaven and cast them to the earth: and the dragon stood before the woman... and he was cast to the earth; and his angels were cast with him: since the sense and meaning of that vision is wholly otherwise. Whether each one sinned particularly for himself; or one in the place of all: likewise whether they all committed one and the same crime; or each his own, Scripture says not expressly. One chief angel having fallen, an infinite multitude with him...

   ...Scripture does not say precisely. Damascene Book II de Orthodoxa Fide thinks that he drew a multitude after him; whence that one would be named the prince of the evil spirits, Matthew 12:24 and 9:34, and the others his angels, Matthew 25:41, 2 Corinthians 12:7, Revelation 12:7, 9. But since also archai rulers in the plural are mentioned, Ephesians 6:12, and nowhere is it said that that principality already before the fall had place; we are silent here: although it seems more certain that that principality, if there was any then, was not originally from any natural dependence (like from thence the first man is head of the whole human race, in whom all have sinned), since neither reason nor Scripture teaches that one angel would be prince and head of the other angel from the power of their nature. Although we would not deny that by the advising and example of one certain angel the others consented of their own accord in the same crime; and that they by this consent and imitation became enslaved and subjected to the dominion of that first one by God's righteous judgment, seems to be inferred from 2 Peter 2:4.

   IX. By that fall the apostates have drawn upon themselves two things as a second noose: first a complete and utterly hopeless corruption, whence they are evil and unclean spirits, as we abundantly said above, whose understanding is wholly blinded from all knowledge of God and divine things, at least from a practical and experiential knowledge; whence they are named the power of darkness, who are bound and fettered with chains of darkness. Compare Ephesians 4:18 and 5:8. The will is completely and wholly turned away from God and from the divine image in man; whence the devil is usually named Satan, an adversary, accuser of the brothers, tempter and seducer: also their will is turned to and given over to all kinds of disgraceful deeds, madness, tyranny, hatred, poison; whence the devil is likewise named an enemy, Matthew 13:25, Genesis 3:15, a ravening lion, 1 Peter 5:8, the red dragon, great, seven-headed, seven-horned, Revelation 12 and following: a manslayer from the beginning: indeed given over to and in all kinds of wickedness, whence he is named ho ponēros the evil one, 1 John 2:13, Matthew 6:13, in which corruption and perdition they have become so hardened that they neither will nor can let anything thereof go, as it were fastened thereto with eternal chains and fetters. Then also secondly they have brought upon themselves utmost and unchangeable misery, already long ago in great part sent to them; but for the greatest part still to be sent to them: wherefore they are said to be kept unto the judgment of that great day; so that they, as they here excel in wickedness, thus hereafter may excel in misery.

   X. Meanwhile however they remain by nature, and unchangeably and immortally, though in death and misery: they are endowed with understanding, with a knowledge of natural, indeed also of divine things, which their knowledge is very great, whence we named them daimonas demons; as James 2:19. Namely they are not only endowed with very great natural knowledge, both much sharper and more transparent by nature, and also independent of the errors and prejudices of bodily senses: indeed but also they are endowed with very great experiential knowledge which they have obtained by long use of things; whence Luther names the devil an ungraduated but experienced doctor: and moreover with very great revealed knowledge which God reveals to them, 1 Kings 22:22. But nevertheless their knowledge does not extend to future contingent things, which God keeps for himself alone, Isaiah 41:23. Hence the astrologers by their instruments could not interpret the dreams of Pharaoh, Genesis 41:8, nor of Nebuchadnezzar, Daniel 2:10, 11 and 4:7, unless perhaps by conjecture from natural causes; likewise sensible statesmen the impending wars. Also their knowledge does not extend to the inward secrets of man's heart, for the same reason, Jeremiah 17:9, unless insofar as the devil sees through us from the drift, affections, and contemplations of men, or also from all kinds of very evil thoughts which he himself casts into men, 2 Corinthians 4:4. And that knowledge which they have of God and divine things is merely contemplative and idle.

   XI. Likewise they are endowed with power and strength, whence they are strong, Matthew 12:29, also strongly armed, Luke 11:21, and roaring lions, 1 Peter 5:8, which they show with their works, Ephesians 2:2, Job 1:19, Matthew 8:32. When they blind, seduce, corrupt men's understanding; incite their will to sin; terrify the inward senses with dreams; allure the outward to desire unlawful things, as appears from the history of the fall, Genesis 3: likewise when they misuse men's local motion, Matthew 17:15, Mark 5:3, 4, restrain the reasoning power, Mark 9:17, Luke 11:14, hinder good deeds, 1 Thessalonians 2:18, promote the evil on the contrary, possess bodies, and pitifully torment in one way or another. Also they have much power over the elements, commotions, growing animals, Job 1:12, 16, Revelation 7:1, 3. However their power is not infinite; but circumscribed within certain limits, Job 1:12, Matthew 8:31, 32, Exodus 8:18, Revelation 9:14. In particular and especially they cannot perform properly called miracles which either surpass the whole nature or well their own: because that is proper to God alone, Psalm 136:4. However they can by the nearby or present naturally-acting subjects (whose powers and works they know most accurately) on their passive objects do and surpass wonderful and marvelous things, which surpass human comprehension, because they do not know the causes thereof.

   XII. That particularly concerns man: they can do very much in doing and working, both on his body, by hurting its health, and sending bitter falls, Matthew 4:5, 8, Luke 4:9, on the soul, by darkening its understanding and bitter falls, Luke 11:16, Job 2:7, Luke 13:11, with Mark 9:17 and following: they can also under God's permission wonderfully move the natural bodily humors, and disturb, move, and overturn the forms of things in the senses; they can drive man to madness and folly, Matthew 8:28, with which madness wild savage manners and that sad melancholy (sad-spiritedness) often go together, which men think to be a sort of lycanthropy (madness). For to change men into forms of wild beasts, or into wolves, and to clothe that noblest creature with beastly forms, and to change the natures of things seems to surpass their powers: also on men's souls: for although Satan does not spare to assault directly the chief faculties of the soul itself, understanding and will, and to creep in and speak inwardly to them, and fill them with all kinds of forms and shapes; yet he can nevertheless powerfully affect, terrify, deceive them through the power of imagination (fantasy), and through the outward senses, and in all kinds of ways make himself lie to be an angel of light, 2 Corinthians 11:14, most of all by morally damaging with deceptions.

   XIII. Particularly he is also accustomed to appear to men, to frighten with apparitions, and to meet them in an assumed body: both by feigning only an outward form in the air; both by entering into the dead bodies of the deceased and carrying them about. To which belong all sorts of oracles, murmurs, devilish clatterings, divinations, which were usual among the heathens: all which things not only from Scripture (Genesis 3:1, 1 Samuel 28:14, Matthew 4:3, Leviticus 19:31 and 20:6, 27, 2 Kings 1:2) but also by experience are known. That however he cannot produce true human bodies the Savior seems to suppose, Luke 24:37, 38, 39, and much less raise the dead; or call out the souls of the deceased from their dwelling places and show them again on earth seems to be inferred from Luke 16:26.

   XIV. Further he can also form the sons to sorceries, having entered with them into a tacit or express covenant, whereby they are able to divine future contingent things, which is named divinatory sorcery; or to work marvelous things without application of any natural causes, or mostly such as are unfit and powerless (such as marks and signs, words, herbs at a certain determined time, and with a certain determined solemnity gathered, and other laughable and godless things), which is named operative sorcery; or also by poisonings to attack others and plague them, like Hecate, Circe, Medea. Although there are also no lack of those who from an imaginary covenant with devils fancy to themselves to perform many things, there they nevertheless, their brains being possessed and filled with uttermost strong melancholy by themselves, perform nothing actually like this; such are commonly the so-called white witches and night mares. Likewise Perkins Baschanologia, that is treatise on sorcery, and what we shall say expressly and broadly in its place of sorcery.

   XV. Particularly however they are accustomed to exercise their power and wickedness in a bodily possession (for there is also a spiritual one, of which an example appears in the traitor, John 13:27, which is much more dangerous, though not so frightful), when they take possession of a man's body, its members, tongue, hands, drive the man pitifully according to their lust and good pleasure, and promote to such things as naturally would not be said or done by them; of which more frequent mention is made in the evangelical histories at the coming of Christ, Matthew 4:24, 8:16, 28, 9:32, 12:22, 15:22, Luke 24:36, Acts 13:8, perhaps for that reason, because the Savior Jesus wanted to show and reveal his power over the devils not only with respect to men's souls but also with respect to the body in healing those who were possessed by the devil. Such are accustomed to be named (energumeni) possessed, wrought on by the devil, because Satan wrought in them in a particular way; and they seem to be distinguished into possessed and lunatics, John 10:20, Matthew 17:15 compared with Luke 9:39, because Satan very often misused the lunar humors for use. The causes of this evil seem to be derived both from the wickedness of the devil and from the own merits of sinners, by which they had already beforehand made themselves apt subjects for Satan's dwelling; then also from God's righteous wrath, by which he seems to have allotted that judgment over Saul; perhaps also from his grace, so that they might feel the bitterness of sin and return from it to better thoughts, 1 Corinthians 5:5. (Conf. Celeb. Voetius in Disput. de Obsessis.)

   XVI. Now still remains the power and powerful working of Satan in seducing men, whence he is named by particular appropriation the seducer or tempter, Matthew 4:3, and a roaring lion, going about seeking whom he may devour, 1 Peter 5:8. By which he does not compel mortals to sin (which he cannot do), but incites and allures by tempting with false and cunning suggestions, by which under the appearance of the true and good he tries to seduce them to the false and evil. By which artifices this thousand-artificer has shown and given a specimen and sample in both Adams; in the first, Genesis 3, and in the second, Matthew 4. In which matters he sometimes adds an extraordinary subtlety of temptation, both in confused and melancholy terrors, with which he seems to have plagued Saul, 1 Samuel 16:14, as in blasphemous insinuations, in which he most often torments the godly; which that sharp thorn (or sharp stake) seems to have been in Paul's flesh, while Satan as with fists struck his soul, 2 Corinthians 12:7. Now to discern and distinguish safely those instigations of the common temptations there is no other surer token than that in the common temptations the flesh conspires together, while the disposition of a believer has horror and dread of the other as of Satan's fowler. Also hereof we shall have to treat more broadly in our casuistic exercises.

   XVII. As far as concerns the preservative means against these plots and artifices of the devil hanging over our head, as well as the healing means which we to drive them away when they are already there must use; those are not all kinds of bodily but spiritual; as the apostle admonishes, 2 Corinthians 10:4. For the weapons of our warfare are not carnal but mighty through God to the pulling down of strongholds; namely they consist in prayers, in strife, indeed in that whole armor of God which the apostle prescribes Ephesians 6:12 and following, and of which we shall admonish more distinctly in the practical part.

   The Polemical Part

   XVIII. It is brought: (1) Whether there are evil angels? The Sadducees deny it, Acts 23:8. (Epiphanius Tom. I Book I Chap. 14. Nazianzen Oration which is de Spiritu Sancto.) Some heathens have admitted evil daimons; but which by their nature have horror of all evil: with which conspire Plato (in Cratylo & Epinomide), and his followers Plotinus, Proclus, Porphyrius, Iamblichus, and others confusing good and evil angels, gods with daimons. (See Augustinus Steuchus de Perenni Philosophia Book VIII Chaps. 31 and 33. Heinsius Introductio ad Hesiodi Opera et Dies Chap. 10.) David Joris maintains that devils are nothing else than the depravity of the human will. Aristotle, Avicenna, Averroes with theirs acknowledge no devils, and all their works they twist either to fables or to natural things; in which last the recent writer of the Enchanted World follows them. The Reformed unanimously acknowledge that there are evil angels: (1) Because Scripture teaches this steadfastly with thousands of testimonies. (2) Because there are apparitions which perform such things which can be brought neither to God nor to the good angels on account of the lies and godless deeds; nor to natural causes whose reach they surpass; the force of which proof the ancient heathens, Muhammadans, and other superstitious fools acknowledge. (3) Because the oracles which are related to have been given from the caves of the earth, from trees, and from statues confirm this, following the efficacy of the preceding proof. (4) Because the possessed and their works and effects confirm this with the same efficacy likewise. (5) Because sorcery and the sorcerous and malicious effects likewise point to the same, and with the same force of proof. (6) Because this is the common opinion of all men of like sect, of Jews, Muhammadans, and heathens (whose testimonies Eugubinus de Peren. Phil. 8 relates) and also of Christians. Also I see not what can be said for the opposite, even with any semblance of truth or reason; than that the recent writer of the Enchanted World tries with great force to make all the testimonies of Scripture powerless and ridiculous, and to prove that many of these testimonies are said according to the erring opinion of others; although meanwhile he does not seem to want to deny that there are evil spirits. Whereof we shall see more broadly and more fully in the following.

   XIX. The question is: (II) Whether the evil angels are spirits, that is absolutely immaterial substances? The heathens formerly thought that the souls of the wicked were changed into shades, rumbling spirits, white witches and apparitions roaming about, frightening and damaging, and therefore material (Isidorus Origines Book VIII); with whom anciently the Jews agreed; see Josephus de Joodse Oorlog VI. 5. 3. Plato (in Epinomide) makes daimons material, indeed he counts them also among animals, and ascribes to some bodies of air, to others heavenly bodies. The Talmudists and Cabalists, whom Rabbi Manasseh Ben Israel follows de Creatione Problemata XXII, maintain that the devils are material, and affected by material things, that they eat, generate, die, even like men: compare especially Munsterus notes on Leviticus 17. The Messalians said the devil is material: very many of the ancients expressly with the Platonists maintained that the devils are material and affected by material things. (See Justin Martyr Quæstiones Graecanicae Confusae, Origen Peri Archōn in Prologue, Tertullian de Carne Christi Chap. 6 & contra Marcionem Book III. 9, Lactantius Book II Chap. 15, Augustine de Civitate Dei Book VIII Chap. 15.) Except that Pamelius (in Paradoxis) tries to excuse Tertullian therewith that he by the word body would have wanted nothing else than a substance. Vorstius and the Socinians, to have no being which is absolutely simple and immaterial, even not God; maintain that both angels and devils are absolutely material, though comparatively with respect to their subtlety and thinness they are named spirits. The Reformed unanimously maintain that the evil angels like the good ones are absolutely immaterial substances: because they (1) everywhere in the Gospels are named unclean spirits, Matthew 12:43, 45, Mark 1:23, 26, 27, 3:11, 30, 5:2, 5, 8, 13, 7:25, Luke 7:21, 8:29, 11:24, 26, John 7:20, 16:12, Ephesians 6:12, 1 Timothy 4:1, 1 John 4:1, Revelation 16:13, 14, of which the Savior seems to deny a substance, Luke 24:39, saying that they have no flesh nor bones. (2) Because such works are ascribed to them which do not so very much agree with material causes, such works as are related in the possessed and in the sorcerous ones in the Gospels. (3) Because this opinion also does not lack the consent of the church fathers, namely of such as maintain that spirits are immaterial, for example Cyril on John Book II Chap. 10, Nazianzenus Oration 38 de Theologia, De natura Christo, Chrysostom Oration 1 de Providentia, Theodoretus de Cura Gratiarum Affectibus Sermon 3 and on Genesis Question 36, Dionysius Areopagita, Damascene and others. By the opposite opinion one will hardly hear any proofs, indeed scarcely. A. Manasseh Ben Israel (de Creat. Prob. XXII) tries from Psalm 104:4 to infer that they are composed of fire and air: but which place has nothing of devils; but of good angels, it is said that God makes them spirits, comparatively with respect to the swiftness and efficacy of their works, flames of fire. Also such cannot be concluded from that they dwell in the air, Ephesians 2:2 and 6:12, since from the dwelling and habitation place one cannot very rigidly infer the nature of the inhabitant.

   XX. The question is: (III) Whether God is the creator of the evil angels? The heathens formerly maintained that the souls of the wicked were changed into shades, rumbling spirits etc., as we noted in the preceding §. The Jews, with some Christians of whom we just now spoke, maintain that the devils originally are from a fleshly intercourse of angels with women, or from the marriage of Adam with his first housewife Lilith, who with them is the mother of evil spirits: or from the mingling of Adam with the female demons, and well 130 years long, during which he on account of his mourning and sadness over Abel's death would have abstained from intercourse with his housewife Eve; and likewise that Eve during that time bore from mingling with the male demons. Bereshith Rabba Sect. 20 & 24. A. Sal. Jarchi on Psalm 89:33. But this last a little differently, namely that they are born from the emission of Adam's seed by night, while he was separated from Eve. The Valentinians and Archontics taught that the devil was born from the thirtieth Aeon. Very many of the ancients, misusing the place Genesis 6:2, have thought that angels begot giants or demons with women. Philo de Gigantibus, Clement Alex. Stromata Book III, Tertullian de Habitu Mulieris, Lactantius Book II Chap. 15. Others by the same misuse want that God's sons, with which name they name the demons as material, even like men generate demons. Others by misuse of the same place have thought that demons lying backward received from very strong men a very strong and powerful seed, which they afterward lying forward would have poured out in very strong and powerful women. (Valesius Philosophus Sacculus Chap. 8.) The Reformed consider the evil angels either with respect to their being, and insofar acknowledge that God is their creator as well as of the good angels, because there is no middle between Creator and creature: or with respect to their wickedness, and insofar they acknowledge no other cause of the same than just those evil spirits themselves who having misused their own arbitrary will have fallen away from God, and thus have been the causes to themselves of all following and worse wickedness: or with respect to the misery or punishment, and thereof those angels themselves are the meritorious causes, but God the righteously punishing cause. Therefore since they are spirits, we say that with respect to them no procreation must be admitted, neither active nor passive, because that belongs only to bodies. Therefore God is by no means the cause of devils insofar as they are such: (1) Because God created everything very good, Genesis 1:31. (2) Because moral evil cannot be brought forth than by transgression of a law; for it is anomia lawlessness, 1 John 3:4, but God is not under a law. (3) Because the devil according to Holy Scriptures is alone the cause of his fall and of his wickedness, Jude 6, 2 Peter 2:4, John 8:44. (4) Because God neither by their creation is cause, since he created nothing but what was very good, and not angels of darkness, but of light, not the power of darkness, Colossians 1:13; nor by his decree, since that brings forth nothing distinct from God, since it is an abiding act of God: nor by his permissive providence, since to permit is not to bring forth: nor by his directing providence, since that nowhere tends but to the good, namely which follows the fall. Hereof more things will perhaps occur in the chapter on providence. From this said the objection which could be thrown against the opposite will sufficiently appear refuted: (1) From the divine decree as which is not the cause of the fall of the angels themselves; but only of the future becoming which is distinct from the fall itself, even like what is eternal from what is temporal. Or (2) from God's effective permission as which does not bring forth but only permits. Or (3) from his ordination as which inclines only to what is good. Or (4) from the influence of divine providence, since that does not happen in the fall itself, as which is a lawlessness; but only in its subjective act which in itself is good. Likewise what by parity will be said in its place of man's fall.

   XXI. The question is: (IV) whether the evil angels work outside themselves by their own powers? That question and difference was recently introduced with great zeal and vehemence by the writer of the Enchanted World. His Cartesian opponents determine concerning the working of created spirits in general that they indeed work, but certainly not by their own powers; insofar as God willed that on such thoughts such effects should follow; while meanwhile he himself not only made that connection; but also brings forth their thoughts immediately, indeed also the brought forth effect itself, while they meanwhile themselves by their powers do nothing: but particularly concerning the evil spirits, as appears from seeing their great and thick books concerning this matter, for example from the metaphysics of Henrikus Groenewegen expressly and deliberately published on this point; also from the great book of Johan van der Wayen against the writer of the Enchanted World published, and from all other writings published concerning this matter. Namely they saw that they could not maintain that God would have made that connection between the evil thoughts of the evil spirits and those evil effects; also that God could not bring forth those evil thoughts nor also their evil effects themselves, or he would most clearly become a cause of sin. But the writer of the Enchanted World gladly allowed that God uses the service of the good spirits to execute his judgments both against the good and against the evil: insofar as he made that connection between their good works and brought forth their good thoughts themselves: but since he could not apply that without open blasphemy to the evil thoughts of the evil spirits, he rather wanted to deny the evil spirits all outward working, and bring the whole question and difference to this one point: that God has so assigned the evil angels who seduced man to eternal damnation that after that time he permits them no more working for the seduction of man, the lust (once kindled by the devil in the first temptation having corrupted man's whole heart) being the nearest cause of all lies, sin, and seduction which is in the world. These are his very words in his sufficient articles to the reverend classis of Amsterdam. The first falsehood of all those consists in this, that they suppose that an individual spirit is nothing else than a bare thought, in which therefore no powers inhere by which it could work outside itself. The Reformed anti-Cartesians maintain that the evil spirits are substances in which powers inhere, by which they not only can think within themselves but also work outside themselves, tempt, seduce, damage etc. (1) Because the evil angels by their nature are as well spirits as the good ones; of whom we proved in the preceding chapter that they are substances which have powers by which they truly and properly work both within and outside themselves. (2) Because Holy Scripture testifies that the devil seduced the first-created men, Genesis 3, tempted Christ, Matthew 4, strove with Michael over Moses' body, Jude 9, instigated David to number Israel, 1 Chronicles 21:1, handled Job very miserably, Job 1 and 2. (3) Thereto we shall add the collection of Scripture places which the Enchanted World objects against to refute, Book II Chap. XVIII §. 1, with these words: The adduced Scripture places more closely examined describe to us the devil, how he is, what he can, what he works, what manner is of his working, and what lot he has. (1) Then his nature says Holy Scripture that he is a liar, as who by his craftiness seduced Eve, 2 Corinthians 11:3, who has such depths which are not lightly fathomed, Revelation 2:24. Hence he is the father of lies, John 8:44. (2) Then his powers, that he has the sinner under his power until his conversion, Acts 26:18. And therefore he also has the power of death, Hebrews 2:14. (3) Then his work and performance: in general (a) to work evil, 2 Thessalonians 2:9. (b) Secretly to steal away God's word, Mark 4:15. (c) To hinder God, 2 Corinthians 12:7. (d) Day and night to accuse, Revelation 12:9, 10. In particular brings he much evil; with respect to the soul, when he (a) sought to sift the apostles as wheat, Luke 22:31. (b) When he entered into Judas and Ananias, Luke 22:3, John 13:27, Acts 5:3. (c) When he hindered Paul in his journey, 1 Thessalonians 2:18. (d) When he was at Smyrna and Pergamum, Revelation 2:10, 13. (4) Then the way and manner of working, that he often makes himself an angel of light, 2 Corinthians 11:14. (5) Then his present state, that he is God's prisoner, Revelation 20:7. (6) Then his approaching perdition, when he shall be cast down from heaven, Luke 10:18, Romans 16:20, upon which shall follow the punishment of eternal fire prepared for him and his angels, Matthew 25:41. Thus far the Enchanted World. The writer acknowledges that all those places not unfitly and suitably enough can be understood only of the devil himself who is the head of the evil spirits. But while we thus reason to whom all the abovesaid things belong, who truly and properly works on men etc. However he throws all his concessions back in, because with him the devil alone is one in whom all those sayings cannot properly hold: but unmindful of himself refutes even this same, Chap. XVI §. 3. First, says he, one must know that the word devil as said of one does not necessarily mean only one person: for like a Canaanite, Amorite, Genesis 15:19, 20, 21, indicates a certain whole people and race; so it can also here happen. Having laid this foundation the Enchanted World girds itself to twist the adduced Scripture places in a wrong and improper sense, to which we in our improvement on that book well expensively but toward one part nevertheless accurately tried to answer; to which the writer himself although challenged, as he thought something of weight was overlooked by me, warns and admonishes or to yield or modestly to answer, although he promised it, however until now has not answered: Therefore we think that enough is done to the whole matter of this question and difference. Meanwhile we add thereto (4) for further proof the common consent the common conception of the whole world through all ages and under all sects, which the Enchanted World itself propounds to itself in the first book. Also he has nothing which he objects against our opinion but that he is not held to prove, since he propounds nothing but a negative opinion which openly contradicts his own proposition already previously set forth: although the general consent and agreement of the whole world to speak against without reason or without Holy Scripture according to everyone's consent is light and reckless. And if he objects something from his head concerning godliness and Christian contemplation against which the common opinion would side; we have answered thereto distinctly and by the separate points in our above-mentioned (Epanorthosis) Improvement.

   XXII. The question is: (V) whether there is such a communion and intercourse of evil angels with men, whereby they could perform such marvelous things or practice sorcery? That communion and intercourse with the effects thereof is what I in a more general sense wanted to mean by sorcery, Ludwig cheating, sorcery; as such it happens to say hidden things or to foretell or to perform changed things. Now this intercourse with the devil, at least of the divinatory, Varro counts four sorts according to the number of the four elements; namely that which happens from fire, and is by him pyromancy; which happens from air, aeromancy; which from water, hydromancy; which from earth, geomancy. From Holy Scripture one counts eight sorts, namely Deuteronomy 18:10, 11. There shall not be found among you one who makes his son or daughter to pass through the fire:) (me'abir) who occupies with divinations, (qosem) a soothsayer, (me'onen) or who gives to augury, (menachesh) or sorcerer, (mecasheph) or enchanter (chover), who occupies with enchantments, or who asks a divining spirit, (sho'el ob) or a wizard, (yidde'oni) or who asks the dead. And Numbers 23:23. For there is no divination (nachash) against Jacob nor sorcery (qesem) against Israel etc. While some distinguish these sorts thus, that those qosemim by the Latins divini that is diviners are named, who were those who by intercourse and communion with Satan said or foretold secret and hidden things: oboth by the Latins and Greeks pythonici that is pythons, that is who are said to have a familiar or household spirit: yidde'onim necromancers, that is corpse-diviners: me'onim from which word perhaps = by the Latins and Greeks the magi that is wise men, are named the astrologers and mathematicians who tried to foretell future things from contemplation and consideration of signs, places and stars and their positions and aspects: menacheshim by the Latins commonly magi, diviners and foretellers from certain determined and marked figures, lines, streaks, and by superstitious foolish muttering of certain determined words: yidde'onim by the Latins arioli that is diviners, augurs who, as men say, foretell good luck, such as with us are the dream-interpreters and wand-gazers, formerly by the Latins extispices and aruspices: mecashephim by the Latins praestigiatores that is jugglers, sorcerers who deceive by spells and mere tricks and deceptions of the eyes: choverim by the Latins sortilegi that is sortileges, malefactors. Thus Daneus (de Sortilegis). Whatever there is of all these things, at least to sorcery one intercourse and communion of evil angels with men is required, both as it happens by an outward and express covenant-making, both by an involved one, little lies thereto to determine, as long as the effects happen by the help of Satan; and those effects marvelous and wonderful. Which are marvelous and wonderful which seem to surpass the comprehension and powers of those who perform them: but no miracles which surpass nature itself and are proper to God alone. Now over this is the question whether there is such sorcery? With the Sadducees and atheists we shall for the present not tarry. Long ago a certain Reginald Scot, being a Scot by birth, in his Daemonologia that is devil-reasoning, and at the beginning of the Reformation Johannes Wierus expressly denied this. The writer of the Enchanted World, Book III Chap. 1 §. VII denies indeed not that there is sorcery whereby either by deceit marvelous things are done; or by cunning shrewdness and falsity; or by a hidden maliciousness of men: but that they would be committed by intercourse and communion with evil angels and by their help he expressly denies. His first falsehood consists herein that he supposed that evil spirits are nothing else than single thoughts which neither by their own powers nor by a divine connection of which we spoke in the preceding §. come to work outside themselves. The Papists exaggerate too much in piling up such sorceries for the sake of their purgatory, as appears in the school debates. The Reformed, although they ascribe nothing to almost infinite old wives' fables without any foundation especially among the Papists; yet hold this steadfastly, that there are sorcerers who execute their divinations and malicious works by the help of evil angels. Herein now they base themselves on various presuppositions. They presuppose: (1) That evil angels by their own powers work outside themselves and particularly on men, which was proved in the preceding §. Then (2) that there is intercourse and communion between evil spirits and men, they prove from 1 Corinthians 10:19-21. What then do I say? that an idol is anything? or that what is sacrificed to idols is anything? Yes (I say) what the heathens sacrifice they sacrifice to devils and not to God. And I do not want you to have communion with devils. You cannot drink the cup of the Lord and the cup of devils: you cannot be partakers of the table of the Lord and of the table of devils. What is clearer? Likewise Leviticus 19:31. You shall not turn to the soothsayers and to the wizards: our forefathers translate by devil-artists; with this added reason: I am the LORD your God. Likewise Hosea 4:12. And 30 you also want examples of that communion, consider the first temptation, from which the writer of the Enchanted World derives all human wickedness, is there not an intercourse and communion been between devil and first-created men, Genesis 3? then thereto the temptation of Christ, Matthew 4. We defended those places expressly and broadly against the foolish and insane twistings of the writer of the Enchanted World. We proceed: (3) They presuppose moreover that the devil works outside himself; likewise presuppose that there is a certain intercourse and communion between him and men; what then now shall be in the way why there should not be with some covenant between him and them, both express, both involved? especially since mention is made thereof Isaiah 28:15-18, for what is understood in that place by hell? certainly not the place but the gates of hell, as the Savior speaks Matthew 16:18. Although we by no means place in this covenant the protection and defense of our cause, as long as it stands fast that the good-fortune-tellers and sorcerers work by Satan. Now let us (4) add hereto the magicians chartummim who were called together by Pharaoh, Genesis 41:8, also the called together wise men chakamim, jugglers meshattephim, magicians chartummim etc. Exodus 7:11, 12, 22 and 8:7, 18, 19. Let us add thereto the enchantments and sorceries of the Moabites and of Balaam, Numbers 22, 23, 24, Deuteronomy 23:4, 2 Peter 2:15, 16, Jude 11. Let us add the Philistines and priests and diviners qosemim, 1 Samuel 6:2, 7. Let us add the sorceress at Endor eshet ba'alat ob a woman who had a familiar spirit, 1 Samuel 28:7, 8. Let us add Manasseh, 2 Chronicles 33:6. He practiced sorcery and gave heed to auguries and practiced sorcery, and he set up diviners and devil-artists. The Babylonian sorcerers and astrologers, Daniel 1:20, 2:10, 20, 4:7, 9, 5:11, 8:12. Let us add various examples of sorcerers and books of sorcerers, 2 Kings 23:24, of Simon, Acts 8:9, 24, of Elymas, Acts 13:6-10, of the Pythonic damsel who had a spirit of divination, Acts 16:16, 18, to which spirit Paul said: I command you in the name of Jesus Christ that you come out of her. And the evil spirit answered... Acts 15. But the man in whom the evil spirit was sprang on them and mastered them and prevailed against them... Let us add the exorcists, Acts 19:13, who called the name of the Lord Jesus over those who had evil spirits: saying we exorcise you... verse 15. But the evil spirit answered, Jesus I know... verse 16. And the man in whom the evil spirit was sprang on them and prevailed against them... Let us add the divine laws which with utmost strictness against sorcerers and sorceries are given, Exodus 22:18, Leviticus 19:31, 20:6, 27, Deuteronomy 13:1, 18:10, 11, 14 with this added reason: I am the LORD your God, Leviticus 19:31, but not those evil spirits with whom those sorcerers conspire: and with addition of this admonition: you shall be upright before the LORD your God. Let us add various matters concerning sorcerers and sorceries which occur everywhere in both Testaments; for example Isaiah 3:2, 19:3, 44:25, 26, 47:12, 13, 8:19, 29:4, Jeremiah 14:14, 27:9, 10, Ezekiel 21:21, 22, 13, Galatians 3:1, 5:20, Revelation 18:23 etc. Now if we join all those things together; if evil spirits work outside themselves; if they have communion and intercourse with men; if there also is a covenant with hell, and there are so many and so great things of sorcerers mentioned: shall there not then from this joining arise for us an unshakable proof that there is such an intercourse and communion of evil spirits with men, whereby they can do marvelous things, that is such things which surpass their own powers? Especially also if we (5) add thereto the experience of all ages, the common opinion of the whole world, the confession of sorcerers, the most exquisite and accurate judgments and sentences of the fire-stakes, the laws arising therefrom, writings of wise men etc. What then will you still require or demand? But what does the Enchanted World say to all these things? (1) The evil spirits being single thoughts can neither by their own powers nor by a divine connection work outside themselves; something which was already previously refuted. (2) There is no sorcery-covenant. Answer: Whether there is or not, we do not much dispute about it; only that there is some other intercourse and communion which we just now proved. (3) The daimons in Holy Scriptures do not mean the evil angels; for what reason? Because daimons among heathens are demigods, mediators? Not in Scripture? That must be proved that Holy Scripture acknowledges demigods distinct from evil spirits: also the heathens had their eudaimonas good daimons and kakodaimonas evil daimons whom without distinction they named demons; they held them all for spirits who they named evil daimons, are with theirs and with Scripture one and the same as evil spirits. Therefore while they had evil daimons who excited such and such works in and on men, they had that which Scripture names daimonia evil spirits or devils. (4) The words of Scripture chartumim, mecashephim, qosemim, oboth, yidde'onim, me'onim, ashaphim, gosrim, menacheshim, chasdim, cholemim, choverim etc. do not mean such sorcerers who work by help of evil spirits: why? because Scripture by and concerning them nowhere makes mention of the devil whose help their works would have been performed. Answer: Since their divinations and other works were performed neither by their own powers nor by the power of God or of good angels; rightly it is presupposed that they proceeded from daimons or evil spirits, since there is no fourth. (5) That all those works of those sorcerers either by cheating tricks or deceptions of heathen priests; or by natural powers by a natural sympathy and antipathy happened, the Enchanted and enchanting World tries in the whole Chap. XXII of Book III to show. Answer: (a) I doubt not at all whether in this way one will also come sufficiently to assail and mock all the miracles of Moses, prophets, apostles, indeed of Christ himself, as also has happened by some who follow the presuppositions of Descartes. (b) That now those sorcerers whom we named knew those deceptions and brought forth effects by them, the writer of the Enchanted World until now has not proved and also cannot prove. (c) How much more fitting and suitable do those do who maintaining that evil spirits by their own powers work outside themselves bring all those works to those evil spirits? I shall not (d) add that it can never be proved and shown that all those works proceed from powers of sympathy and antipathy. Finally the Enchanted World says (6) that the assumed opinion concerning the works of evil spirits in many ways is contrary to godliness and Christian contemplation. Answer: I already long ago in our (Epanorthosis) Improvement on the writer of the Enchanted World pointed out and proved that the common opinion is by no means contrary to godliness, no but on the contrary that the opinion of the Enchanted World in many ways strives against godliness: but that the common and received opinion tends most powerfully to the promotion of godliness. These things we have set forth a little longer and broader on account of the recent opinion of the Enchanted World.

   XXIII. The question is: (VI) Whether it is in the power of evil spirits in any way to call up and call out the deceased bodies of believers? The Papists both for the sake of prayers for the dead as for purgatory's sake, namely to acquire it if not by Scripture at least by the experience of appearing souls, take the firm opinion and bring thereto as example Samuel called up by the sorceress at Endor, 1 Samuel 28:14. The orthodox deny that the bodies (at least of the godly) are in Satan's power, Jude 9, much less the souls: wherefore also Abraham holds the great chasm which was fixed by God by which even the rich man was not able to pass from his place to send Lazarus out from Abraham's bosom, Luke 16:26. Not to mention that the use of that calling out for defense of purgatory and fire-stake is idle and to be rejected. That now Samuel would have been called up by the sorceress many pieces refute it. For he who appeared called up by the sorceress was (1) under the power of the sorceress, but not Samuel. (2) Being sent out by God he would not complain that he was disturbed by the sorceress; like Moses does not complain, Matthew 17:3. Also the true Samuel (3) would not have approved the sorcery of the sorceress by obeying. Nor also (4) suffered that he was worshiped by Saul. Also he (5) never came into the company of the godless Saul, which nevertheless that one propounds to him who speaks to him under his form: Tomorrow you shall be with me. I add (6) to whom God would not answer neither by visions nor by prophets nor by Urim and Thummim; that to him also the prophet Samuel would not answer. Finally (7) the true Samuel would at least after his death not have lied, Hebrews 11:23, as that fictitious Samuel does when he says that Saul had called him up, disturbed and troubled him. (Conf. Rainoldus Censura Librorum Apocryphorum Tom. I Chap. 75.) Therefore those things which are there related must be ascribed to a devilish apparition wickedly lying as Samuel, who prophesied that Saul the next day would descend to him. Also it does not help Bellarmine that he is consistently named Samuel in the text, since nothing is more customary in Holy Scriptures than to name gods who were nothing less than gods, 1 Corinthians 10:19, 20. Likewise also the angels who appeared to Abraham are named men, Genesis 18:2 and 32:24.

   XXIV. Then (VII) concerning the means which we must set against all assaults and artifices of evil spirits it is brought whether here spiritual means, prayers, strife, the whole apostolic armor suffice; or whether all kinds of outward means must be added thereto, as furthermore the pronouncing of the name Jesus, the use of relics, the sign of the cross, all kinds of consecrated things, namely a waxen form of the cross, blessed images, and especially exorcisms? The Papists maintain this for the sake of their superstitious devil-bannings. The orthodox deny it: (1) Because Scripture prescribes to us no other means than spiritual ones which we mentioned, Ephesians 6:12. Indeed (2) also expressly rejects all others, 2 Corinthians 10:4. And (3) because also no bodily things can work on spirits. If they pretend: (1) that in the name of Jesus devils are related to have been cast out, Mark 16:17, Acts 16:18. I shall confess it: but not by the bare pronunciation of that name; but by the authority and power of Christ, Matthew 8:31, 32, Mark 1:32 and 9:25. Since also the devils themselves named and mentioned that name, Luke 8:28, and those who addressed them in the name of Jesus they attacked, Acts 19:15, 16. If they (2) say that Saul by David's harp-playing was delivered from the evil spirit: I shall deny that Saul was properly possessed; but only in one way or another moved and troubled, and thus he was somewhat relieved and refreshed by David's harp-playing. If they (3) pretend from Tobias that Raphael advised the young Tobias that he with the heart of a fish, with the gall and the liver laid on glowing coals would drive away all kinds of evil spirits: we shall answer that this is apocryphal, foolish and sorcerous counsel.

   The Practical Part

   XXV. As far as the contemplation concerns: We see first in the evil spirits themselves God's majesty who not only sits in heaven surrounded and encircled with ten thousand times ten thousand faithful and believing servants, Daniel 7:10, Matthew 26:53. But who also on earth, indeed in hell itself is provided with so many righteous officers ready, fit, and disposed to punish the wicked angels; who however great they are bend their knees before him willingly or unwillingly, Philippians 2:10, indeed who offer themselves to his commands even if only as it were, 1 Kings 22:19, 21, 22, 23, Job 1:11, 12. Moreover we acknowledge in them God's glory, particularly the glory (1) of his holiness, by which he in heaven under his sight could not tolerate these spirits, though otherwise so excellent in their nature, that he cast them down from highest heaven on account of their sin into the lowest hell, 2 Peter 2:4 compared with Ezekiel 14:12-15, Matthew 11:23, 24. You who are of pure eyes so that you cannot look at evil, Habakkuk 1:13, Psalm 5:5, 6. (2) The glory of his avenging righteousness, by which he even did not spare the angels who sinned, but having cast them into hell delivered them to chains of darkness to be kept unto judgment, 2 Peter 2:4, Jude 6 compared with Revelation 15:3. On the contrary (3) the glory of his mercy toward us, by which he took not the angels but the seed of Abraham, Hebrews 2:16, Revelation 12:7-9. So pure is he from eyes that he takes not evil, Habakkuk 1:13. Compare Romans 11:21, 22 and Psalm 103:8-11, 17, 18. Further (4) the glory of his forbearance, patience, and longsuffering, by which he has borne his so grievous enemies who are against him in all, while he could destroy them with a mere nod, for so many thousands of years, and still bears them, keeping them unto the judgment of that great day bound with eternal chains. Finally (5) the glory of his power and dominion which God himself to Job who answered against him brings forward and shows in Behemoth and Leviathan Job 41, by which two animals very many devils are understood, though without my consent. And that he holds those roaring lions so bound with the chains of his providence that they however much they would want something which is against God nevertheless cannot do the least, Job 1:12, Matthew 8:31, Mark 5:12.

   XXVI. Then secondly this doctrine discovers the misery of men who are under the power of base spirits, Hebrews 2:14, 15, Colossians 1:13, Acts 26:18, 2 Timothy 2:25, 26. So we think of their subtlety, cunning, cruelty, constant perseverance, and countless multitude, Ephesians 6:11, 12, 2 Peter 5:8, Revelation 12:12. Herefor this must arouse us: (1) That we with collected powers, yes with calling to aid God's powers strive and try to root out from their snares by conversion, 2 Timothy 2:25, 26. By faith in the Redeemer, Hebrews 2:14, 15, by the prayer of the ministry of the word, Acts 26:18, Mark 9:29, Matthew 10:1, by prayers and fasting, Matthew 17:21 and 15:22. (2) Those who are redeemed this doctrine arouses to love toward the Redeemer, Mark 16:9 compared with Luke 7:44, to thankfulness to and glorification of the Redeemer, Luke 8:33, 39. Compare Psalm 107:14, 15, to watchfulness that they be not again entangled and caught in Satan's snares, 1 Peter 5:8.

   XXVII. Further thirdly this doctrine admonishes us vigilantly to watch from Satan's sins by which he himself fell out from his original first estate, lest we be cast into the same judgment with him, and compelled with him to leave our habitation: for if God spared not the angels who sinned, how much less shall we see lest he perhaps spare not us also. It was that sin a contempt of the truth, or envy, or pride and haughtiness, or composed of all those: at least their sin was an apostasy from the truth, and a neglect and carelessness whereby they did not keep what should be kept; also a lust for novelty whereby they did not keep their origin and first estate but left their habitation; and whatever more disgraceful deeds and abominations were involved in this one fall. Let us, I say, watch therefrom and therefore lest we also by the community of the crime draw upon ourselves the partaking of the judgment, since by divine righteousness these two things are sufficiently bound to each other: For if he spared not the angels who sinned etc. compare 1 Timothy 3:6. Lest we with them be both bound and fettered here with chains of darkness and of sin, and hereafter with chains of misery and eternal perdition; and in both doomed to hell to be kept as with chains unto the judgment of that great day.

   XXVIII. Particularly we must fourthly as for something above all things watch most scrupulously from all those arts and practices which cannot but be practiced by help of Satan and by intercourse with him. Such are: (1) all enchanting and juggling arts whereby one tries to deceive others, (2) all divinations in whatever way they may happen, which Peucertus (in Libris de Divinatione) and from him Casmanus (Angelographia Part II Chap. 13) mentions and enumerates. (3) All sorceries whereby one tries to perform marvelous things by the devil's help. (4) All poisoning arts whereby moreover one tries to damage others. (5) All those things which can be expected from a familiar spirit as it is named. (6) All those things which in any way require some communion, turning, familiarity, and intercourse with Satan. (7) All exorcisms whereby we devote our neighbor, ourselves, or all kinds of other things to Satan. Finally (8) all those things which to some superstitious intercourse and communion, and not to resistance and strife can tend and swim. Because (1) God has forbidden all those things with utmost strictness, indeed on penalty even of corporal death, Deuteronomy 18:10-12, Leviticus 19:31 and 20:6, 27. (2) Because those things transfer the divine faith and trust which belongs to God alone to his sworn enemy; and by them one gives faith to Satan, hopes some good from him, places trust on him, and thus insofar loves him, and thus transfers the religious natural service of God to Satan. Because furthermore (3) one enters into the intercourse and communion which by faith is accustomed to be entered with God with Satan. By consequence (4) because there is entered and obtained a union and communion which by faith is accustomed to be sought with Christ with Satan. Finally (5) because with all those things absolutely no intercourse with God nor communion of the benefits of Christ can be or hoped for. All which matters it is enough here as it were to have touched with the finger; to be spoken and treated expressly and broadly elsewhere as God shall will.

   XXX. Let us rather sixthly with exertion of all our powers side against the devil's plots and assaults. So as the apostle prescribes it, 1 Peter 5:8, James 4:7, 1 Timothy 6:12, and the example of the saints enlightens us therein, 2 Timothy 4:7, 8, Philippians 1:30 and 4:3, 1 Thessalonians 2:2, Hebrews 11:34, likewise also the example of the good angels, Revelation 12:7 and 20:1, Daniel 10:13 etc. the faces of the archangel Michael, the angel of the covenant himself, Jude 9, Matthew 4:1-12. Thereto must set us and urge our constant pressing the multitude, power, cunning, and perseverance of our death-enemies, Ephesians 6:12 and 11, 12, 2 Peter 2: and also the weight and concern of the matter; for there is treated and striven not over worldly treasures and honors and what like trifles more there are; but over the eternal salvation of souls, lest they be devoured by the devil, 1 Peter 5:8, but that we having fought the good fight may obtain the crown of righteousness, 2 Timothy 4:8. We now shall resist and strive yes also overcome: (a) By watchfulness, Ephesians 6:18 and 5:15, 1 Peter 5:8, whereby we must strive (1) to know and recognize our spiritual foes, 2 Corinthians 2:11. Then (2) also our own weakness to set against so great and so many enemies, Romans 12:14, 18, 21, 23, 24, 2 Corinthians 11:9, 10, Isaiah 64:6. Further (3) to behave cautiously and circumspectly in everything, Ephesians 5:15. And (4) always with good and holy exercises occupied, lest the enemies find us idle, quiet, and secure; and to that end unceasingly to walk with God, Genesis 5:24, Psalm 16:8. (b) By an excellent and good strife, 1 Corinthians 16:13, Philippians 4:7, in which we must heed and practice this: (1) That we are of a bold and courageous disposition, placing our trust on the promises of

   the divine presence and help, 1 Peter 5:9, Ephesians 6:10, Psalm 103:4. (2) That we be armed with the whole spiritual armor which the apostle prescribes Ephesians 6:11, 2 Corinthians 10:4, 5 etc. Then (3) that we carefully watch from all conspiring, intercourse, conversation, and in general from everything which does not directly serve to fight the enemies. On the contrary (4) that on the arrows as soon as they are shot at us manfully shoot back at the enemy himself, Ephesians 6:16 and 4:27, Matthew 4:10. Particularly also (5) that we may be girded with the spiritual sword which is God's word, to have in readiness against every kind of temptation some saying of Scripture, Ephesians 6:17, Matthew 4:4-10. Finally (6) that our last refuge be in and to prayer, lest we be led into temptation, Matthew 6:13, and therein brought in be strengthened and empowered to strive and overcome, Psalm 119:133 and 138:3, 2 Timothy 4:7, 8. Whereof more broadly elsewhere.

   XXXI. Finally seventhly let the contemplation of so many and so great enemies who day and night assail us not make our courage languish, despair, faint; like happened to the Israelites by thinking of the Canaanites, Numbers 13:33, and also to Jether son of Gideon, Judges 8:20, 2 Kings 5:15. Also for our consolation we must think: (1) Although our enemies are many and powerful and cruel; that they even at last are not infinite and almighty; that their rage and fury lies under the most accurate limits of divine providence, Job 1:12, Luke 11:21, 22 and 8:29. (2) That even those who give us such fierce and raging enemies are also enemies of God and of the blessed angels; and therefore so God is for us who shall be against us and prevail? Romans 8:31, Psalm 34:7, 2 Kings 6:15, 16. Further (3) that those who fight us are fought against, chastised, and guilty by God, Zechariah 3:1, with promise that they shall be overcome, Hosea 13:14. Also (4) that we in this strife have a stronger chief who could spoil the house of the strong man, Luke 11:21, 22. Who could command the possessions, Mark 3:23, Luke 8:29, who also could impart the power over unclean spirits to the sons, Matthew 10:1, who also came into the world that he might destroy the works of the devil, 1 John 3:8. And who not only came but also with the deed destroyed and ruined, triumphing manifestly over them sufficiently, Colossians 2:15, Hebrews 2:14, and redeemed us from the power of darkness, Colossians 1:13. Let then the evil spirits be stronger than we; they shall not be stronger than our chief leader, Luke 11:22, Psalm 110:1. Let them be subtler and cunninger than we; they are nevertheless not wiser than he who became to us wisdom from God, 1 Corinthians 1:30, who is our counsel, Isaiah 9:6. Let them be rulers of this world; but they are judged and condemned by him, and they have on him no least power, John 14:30. Let them be gods of this world; but he who is in us is greater than the world, 1 John 4:4. Let him be a roaring lion; our Samson tore him, Judges 14:5, 6, our David slew him, 1 Samuel 17:49, our Lion from the tribe of Judah overcame him, Revelation 5:5. Let him be that great dragon, Revelation 12:3, our Jesus shall make him a poison, Hosea 13:14. Let him be a Leviathan and whale; our chief has a hard, great, and strong sword to visit Leviathan the piercing serpent, the crooked winding serpent; and he shall slay the dragon that is in the sea, Isaiah 27:1. Let them be Behemoth whose bones are tubes of brass and whose ribs are bars of iron Job 40:18, meanwhile our hero as with a hook and with a rope (there verse 20) catches him, is fastened with eternal chains of darkness, Jude 6. And lest we be puffed up at the victory (5) let us think that our chief in all things was tempted like as we, for which reason he can and will help those who are tempted, Hebrews 2:18. Meanwhile (6) that the strife itself shall be directed by our Prince and Chief, that some profit and some benefit may accrue therefrom to us, 2 Corinthians 12:9 and 7:11, Romans 8:28.

   Chapter Nine

   Of Man and the Image of God

   Over Genesis 1:26-29

   And God said: Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the heavens, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth. And God created man in his own image, in the image of God created he him: male and female created he them. And God blessed them, etc.

   The doctrine concerning man.

   In this we come to man who is the end and at the same time a summary of the whole creation, in whom God has represented himself eminently to reveal the glory of his providence, that is of mercy and righteousness. With whose creation, fall, restoration, and salvation therefore the whole Trinity busies itself, and on which the whole Holy Scripture and our whole theology runs forth and out.

   The Exegetical Part

   II. The forming and erection of this man Moses relates in the preceding text in three parts:

   1. The preceding consultation, verse 26. God has said, let us make man... He does not say as in the other parts, let the earth bring forth: but with a preceding consultation concerning man's forming, adorning, and exaltation, he indicates his excellency and dignity. In this consultation now come before us:

   1. The consulting persons, and Elohim said. The word has said, being of the singular number, indicates the unity or oneness of the consulting persons; and the plural name Elohim their plurality. Whence the church fathers Hilary, Augustine, Fulgentius and others, and after them most modern theologians, against the Jews, Socinians, and other anti-Trinitarians, most rigidly infer the mystery of the Trinity from this place. But that this proof may be evaded they turn themselves in all kinds of ways. For there are (1) who want that God addresses the angels, by lessening that they might not be inflamed with pride and envy against man, as whom he established to create in their likeness. However to name them creators, how unreasonable, how unworthy of God is that! There are (2) who want that God addresses the four elements and arouses them, as if he said: you give the body, I shall give the soul. There are (3) who maintain that God here speaks in the way of the Hebrews for emphasis. Although indeed the Hebrews allow this in the second and third person, yet they admit no example thereof in the first person of the plural number, that namely a certain particular and singular subject would speak of itself in the first person of the plural number, according to the remark of Aben-Ezra on Genesis 1:26. There are (4) who want that God speaks in the plural to express man's excellency, as if he said: let not the earth, not the water be busy in creating man, but we ourselves, that is God and the angels. However we already previously excluded the angels from the dignity of creation. There are (5) who translate the Hebrew word na'aseh not by let us make but by man is or was made: but this jest and nonsense Aben-Ezra refutes, as also those who say that these words in or after our image are not words of God but of Moses. The most foolish Jews (6) maintain that God here speaks to the house of his government, according to the testimony of Drusius. And what is the house of God's government other than the economy of the three persons.

   2. The consultation itself or act of consulting, which humanly indicates the word said or has said. The word amar to say differs from the word davar to speak because the first word is always joined to another; but the last without a joining relation to another; as R. David Kimchi says. And thus it would indicate that one person said to the other. Further the two words amar to say and davar to speak according to Maimonides (Moreh Nebuchim Chap. 65) are used (1) of speech which happens with the tongue, Exodus 19:19. (2) Then of a certain matter conceived and formed in the understanding without outward speech, Ecclesiastes 2:15, Proverbs 23:33 etc. (3) They are also used of the will, 2 Samuel 21:26. Thus God has said, not with speech but with his understanding and will.

   3. The consulted or the content of the consultation: Let us make man etc. Here is depicted:

   a. The work to be formed, namely man, in Hebrew adam, whether the word here is taken in a proper sense like 1 Corinthians 15:22, Hosea 6:7, or in a common naming sense as usually; since it was the proper and common-naming name of the first man; little matters thereto: although I would prefer the last because in this place it is used not of one man but of two, male and female. Only that it not be taken according to the Jewish fiction for a man who is a man-wife or hermaphrodite. Four times it is said to be by a foretelling of that which below in Chap. II verse 7 is more distinctly explained.

   b. The working concerning the work or concerning adam which is threefold namely his

   a. Forming na'aseh adam let us make man. Which the LXX translators wrongly translate by poiēsō I shall make or let me make, lest Ptolemy Philadelphus from it might conclude that the Jews acknowledged more than one God. Let us make; elsewhere stands he has created, that we might know that the distinction between bara to create and asah to make does not always take place; unless you would rather want that by asah to make here is understood not only the bringing forth of man but moreover also his adorning.

   b. His adorning bitsalmenu kidemutenu in our image after our likeness, in which image man's chief ornament and chief prerogative consists. Which words some distinguish that the image lies in the natural but the likeness in the grace-gifts: others mingle them by a manner of speaking which is named hendiadys whereby one matter is expressed by two words, and which manner of speaking is very common in Holy Scriptures: others bring these two words to an augmentation to indicate an image which is altogether very like: others to a lessening that tselem an image means a shadow or shadowy likeness, not such a one which is complete and perfect; likewise a vanishing one such as there is in a shadow: and the second word demut they translate by a likeness or by a conception which we form in our understanding.

   & Man's exaltation to utmost great dominion: And let them have dominion over the fish of the sea, and over the fowl of the heavens, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth. With these words is distinctly depicted

   †. The dominion, vireddu and let them have dominion. It is believed that the root-word is composed from the conjugations Kal and Piel. Wherefore F. Solomon Jarchi explains it both active and passive; as if God said: if men shall live well then they shall have dominion over them; but if evil then the animals shall have dominion over them. Others set the word over by let them spread themselves because the power and authority of a lord is extended and spread over his servants.

   17. The things subjected to this dominion namely the fish of the sea, the fowl of the heavens, the cattle, indeed the whole earth and all earthly things, to use them according to God's prescription and right reason. Therefore man's dominion extends over the waters, over the air-heaven, and over the earth, but by no means over the starry heaven nor over the third heaven.

   III. The forming itself which followed this consultation, verse 27. Therefore God created man in his image etc. Here is depicted

   1. The act of forming vayivra and God created. This act God had just before named asah to make; now Moses uses the word bara to create that thereby may be indicated that God not only brought forth man but also adorned him. And he created man by preparing his body from red earth and breathing into it neshamat chayyim the breath of life, Genesis 2:7, that is the breath or soul of a threefold life, namely of a growing, sensitive, and rational life.

   2. The way of forming in his image unto the image of God he created him. This last half-verse seems an explanation of the first whereby it is indicated that man was created in the image not of angels but of God alone. By oto him from the power of proportion of the preceding and following words not the one indivisible subject Adam is to be taken but each and every one that we might understand that not only the male but also the female is man.

   3. The formed male and female he created them. Certainly not together as we have heard the Jews dream; but successively. Namely that they might be fit for the propagation of their kind and we might understand that not only the man but also the woman bears God's image, although with respect to the general dominion also over the woman alone the man is named by the apostle the image of God, 1 Corinthians 11:7. And hence God also says Genesis 2:18 ekeh asah lo ezer kenegdo I shall make him a help as against him.

   IV. The fourfold consequence of this forming verse 28, 29. Namely

   1. The blessing: And God blessed them. The root-word barak means to greet (which formerly happened with a slight knee-bending), to wish happiness, both the good both the evil; it agrees with the Greeks eulogein which means to say good or good things both of someone and thus we bless God and neighbor by praising and commending them, Psalm 103:1, Ephesians 1:3, both before someone and that is to pray or intercede for someone Numbers 6:24, or to do good to someone. And thus it is used either of man toward God and means to honor God religiously as it were by bowing the knees of body and soul before him; to love him, by willing and granting him all good; to glorify him, to thank him Deuteronomy 8:10, Ephesians 1:3, or of God toward man, Genesis 1:28, Isaiah 19:25, and thus means God's favorable will whereby he to man all kinds of goods well wills and especially also conscious and imparts; whereby he for man's sake gives to all things their power and ability and suitability to their uses, and having given also stirs up and arouses, Matthew 4:4 from Deuteronomy 8:3.

   2. The fruitfulness: Be fruitful and multiply. These words can have (1) an imperative sense as the old Jews want that here a general command is set to all men to enter marriage which they name mitzwat periyah w'ribbah, which command if someone does not comply therewith he has, they say, no part in the world to come. But thus this command would also touch the irrational animals since the same is said of them verse 22. Thus it would also be a command to have dominion over the fish etc. have dominion rule over the fish of the sea. (2) A permissive and allowing sense like Genesis 2:16, Deuteronomy 14:11, 20. Finally (3) a promising sense so that the imperative ways here are in place of future time-verbs: be fruitful for you shall be fruitful etc. Thus that God promises fruitfulness, the ability and desire to propagate one's kind; whence it is said only of the fruitful; not of the air, stars, plants etc.

   3. The subjection of the earth which includes in itself:

   a. A duty toward the earth to be performed by man and subjects it namely to you. For although God by the preceding fruitfulness had promised man the earth's fruitfulness; yet he requires the duty of agriculture which certainly without difficulty or weariness in the state of righteousness would be performed: but nevertheless not without labor which man would bestow on the earth during the six first days of the week; that he might devote and spend the seventh to sanctification and rest. According to the preceding words the Creator understands not only paradise which indeed for the first-created men alone was enough; but the whole habitable earth which was given to their descendants according to the preceding words.

   b. The benefit following on the duty: And rule, of which we already said before. This dominion extends particularly also over the fish though man had given them no names; like he gave to the animals as a sign of his dominion. And over the fowl of the heavens and over all the animals that creep upon the earth that man should have a general dominion over all earthly creatures of which we already previously spoke.

   c. The nourishment: Behold I have given you all seed-bearing herb that is upon the whole earth and every tree in which is seed-bearing tree-fruit; it shall be to you for food. Whence the ancient church fathers in general and also others conclude that the eating of meat was not yet in use in the state of righteousness as first after the flood permitted Genesis 9:3, the flesh being preserved only for sacrifices and from the animals for men only the skins or fleeces, milk and cheese left over. Others however prefer with Bochart that (1) Abel would not have offered them to God if he believed it was unlawful to eat them. (2) Because he then would have fed and pastured sheep and lambs in vain. (3) Because the distinction of animals into clean and unclean seems to teach that some were allowed but others forbidden. Let each use and follow here his own judgment. Meanwhile here is distinctly indicated:

   a. The divine gift which is the foundation of right and of use: I have given you so that God even hereby appropriates to himself the supreme dominion.

   b. The gift namely all seed-bearing herb etc. nothing excepted. Thus that the apostle not unjustly concludes therefrom all things are yours, 1 Corinthians 3:21.

   c. The use of all those creatures for food: that you may maintain your life and health and obtain strength to perform your affairs and occupations.

   First Contemplation

   On the Creation of Man

   The Dogmatic Part

   III. That God therefore created man in a perfectly singular way appears from two things which must be spoken of from the text namely of the creation of man and of the image of God in the created man. God therefore created man in a perfectly singular way. That he created him appears many times said especially very nearly helps Isaiah 43:7 that he created, formed, and made him, Psalm 89:48, 95:6, 100:3 and 119:73. And thence he is also named our Father, Isaiah 64:8, Matthew 6:9, our Maker, Isaiah 45:9, Romans 9:20, our Potter, Isaiah 64:8, and we are the work of his hands, the labor of God and his offspring, Job 10:3, 8. Also it cannot be otherwise or he must have created man since man neither can be from himself nor from eternity. That he created him in a wholly singular way appears especially in and from these three things namely (1) That he created him as it were after and following a previous counsel let us make man there all other creatures by a let there be were present. A consultation I say not with the angels as it pleases the Jews from hatred against the adored Trinity: for also the angels cannot create; and are nowhere said to be created after the image of angels; but with the three persons which elsewhere are proved to have been busy among themselves in creating us, Psalm 33:6. (2) That in one man the whole race of men was created, Acts 17:26 so that they all in that one either stand or fall, Romans 5:12. (3) That God created man on the last day and after all other creatures as being and the end and short summary of all the creatures, Psalm 8:5.

   IV. Also God did not create man recklessly or in vain but for his glory, Psalm 89:48, Isaiah 43:7, Proverbs 16:4, that he namely (1) might bring all the created as to one sum in man; and the chief matter and sum of this widely extended universe by astonishing art in so small a summary and as it were in a little world show forth. (2) That he might image himself in man and as in a mirror behold; even like man in himself has whereby he can see God as his original image, John 14:9. (3) That he might have a deputy by whom all things which proceeded from him might flow back again to him: who as steward on earth would receive the revenues of all creatures and acknowledge himself as received from God and with a guilty and suitable thankfulness as it were give back and restore to him, Romans 11:36. For although both an angel and man being rational might acknowledge their Creator and the creatures as proceeding from the Creator: yet man alone is fit and able that he might experience the goodness of all creatures in himself and therefore with thankfulness bring it back to God. Further (4) that irrational creatures might have a lord by whose doing and working they might be ruled and governed, Genesis 1:26, wherefore they are all brought to man as to their lord to receive names and services, Genesis 2:19. Finally (5) that we in the three persons who concurred in our procreation might acknowledge the Father's love, the Son's grace, and the fellowship of the Holy Spirit, 2 Corinthians 13:13.

   V. To all these things he created man (homo thus from humus that is from the earth, like in Hebrew adam from the red earth) so that he first used his hands as it were to form the most beautiful body of the first-created man from the earth or from slime, Job 10:8, Psalm 139:15, and a very despicable matter that we from it not only might acknowledge the consistency of the Creator much clearer but also that we on account of the beauty of our body might not be proud. A most beautiful body I say not only (1) by a most accurate good constitution above all others; nor also only (2) by its erect form whereby he would be ouranoskopos a beholder of heaven, whence he in Greek is named anthrōpos as it were aneō theōrōn looking upward, as Lactantius expressly remarks (de Opificio Dei Chap. 8): For God, says he, having established to make out of all animals man alone heavenly and all the others earthly; so he made man stiffly erect and biped to behold and contemplate heaven, namely that he might see thence whither his origin is. And not only (3) with altogether wonderful symmetria proportion of parts to which as to Polycletus' rule and standard the builders bring everything, temples, houses, buildings, ships: but also (4) by ease of use, insofar as the body affords the soul a very suitable instrument to elicit the natural, moral, and spiritual works, Romans 6:13, 12:1. Also (5) to an alt-convenientest short summary of the whole universe which Laurentius (Anatomia Book I Chap. 2) describes: and (6) in and by a most perfect age and form. Meanwhile it is drawn that God was somewhat otherwise busy concerning the formation of the male body than of the female: that of the man he prepared from red earth that man moreover being so might understand that he alone depends from God; but the body of the woman from a rib of man that the woman might acknowledge that she under God depends from man and learn to be subject to him as to her Lord; which is the reason why the apostle says that man is created after the image of God, 1 Corinthians 11:7. And hence God also says Genesis 2:18 e'eseh lo ezer kenegdo I shall make him a help as against him.

   VI. Then that he secondly to the most beautifully formed body imparted a soul infinitely more glorious. The history hereof stands Genesis 2:7. And the LORD God formed man from the dust of the earth and breathed into his nostrils the breath of life so man became a living soul. This soul if one considers her being is nothing else than a spiritual substance by help of which the animated works from itself. She is (1) a substance not an idle name as Dicaearchus foolishly wanted: nor a proper mingling of the life-humors as Galen thought; for thus the passions and dispositions which proceed from an intemperance of the humors could not be improved by the soul: nor also a bare thought or thinking as Descartes thought since thinking is an act and presupposes a doing cause: but I say a substance since man by it in whole kind differs from all other creatures and the soul also after death subsists by itself. She is also (2) a spiritual or immaterial substance; since she comprehends immaterial things and always in an immaterial way by comparison, abstraction, reasoning, observation. (Did. Zanchius de Operibus Dei Part III Book II Chap. 2.) She is also (3) an incomplete substance fitted for composition with a body whereby she is known to differ from the being of angels. She is finally (4) hereto given that the animated by her help might come to work from itself that is live; whence named neshamat chayyim the breath of life: thus in the plural named not that there is a manifold soul in each particular man; but because by one neshamah soul a threefold life (or rather a threefold degree of life) is noted: namely (1) a growing life whereby we merely live; which life contains in itself a sensitive life; a nourishing life whereby we grow and become greater; and a propagating life whereby the kind is maintained and preserved. (2) A sensitive or feeling life whereby moreover we feel, become aware and comprehend by help of the five outward senses sight, hearing, smell, taste, touch; and of the three inward common sense, imagination, and memory the things which fall under the senses to judge. Then which also bring forth the moving from place power, the sensitive appetite and desire, and the animal passions and affections (3) A rational life whereby alone we differ from the other ordered creatures whose power is well twofold to comprehend the true which belongs to the understanding by first simply comprehending the object; then by joining together or separating one, or by affirming and denying; finally by reasoning and arguing whereby we derive and conclude from more known things the less known. In the last matters consists judgment both contemplative which only makes pronouncement of the bare truth of the matter; and practical or deliberative which moreover judges concerning the goodness of a matter; and that either only in position what in general is good or evil; or in supposition what for me here and now everything considered must be considered so is: then the power of desiring or rejecting the good or evil which belongs to the will which concerning the end is necessarily busy concerning the means indifferent at least from and through its nature. From both those powers of comprehending and desiring are born both the free will or free choice which is nothing else than a power to do and act from previous counsel or with a rational complacency. Which well admits a certain natural indifference in a divided sense (in sensu diviso) as one speaks; but by no means consists in an indifference: as the affections passions or sufferings which in man well are nothing else than acts of the will although they also depend much from the constitution of the humors from the gall from the blood etc. as well as from the sensitive appetite and desire; and they are either appetitive (concupiscibiles) which are born from the comprehension both of the good such as love desire friendship; as of some evil as hatred flight pain: or they are irascible (irascibiles) as hope courage anger mercy indignation humility repentance pride modesty.

   VII. From the constitution of the human body and of the human soul and of her understanding and will arises the power of speaking or reasoning which is absolutely proper to man or the power to represent the conceptions and comprehensions of his soul by signs or various sounds formed in the air. For whatever Apollonius of Tyana according to the testimony of Philostratus dreams of the speech and reasoning of birds whereby they make known to each other the absent dead bodies; if it is not fictitious and fabulous yet seems from Apollonius' sorceries and Satan's revelation to proceed. For although the dumb animals by human teaching have the power to form those sounds whereby men are accustomed to represent to each other their conceptions; yet they have no conceptions or comprehensions which they would represent nor understanding will which nevertheless to speech or discourse are necessarily required. Whence the Chaldean paraphrase explaining the words of Genesis 11:7 although less happily yet if one looks at the matter truly expands: yesh be-Adam ruach memallel there has been in Adam a speaking (breath) spirit: for they are inseparable things to be rational and to speak. Meanwhile it is very difficult rigidly to determine whence Adam had the power of tongue and words whereby he gave to the animals each in particular their names, Genesis 2:19. Wherefore some among the Jews ascribe this to nature; others to consent and institution; and finally others to revelation from God alone and to heavenly teaching. For although it is not read that God previously delineated to Adam the outward sounds; yet there is nothing in the way why God would not have infused into his understanding that power whereby he to all kinds of things according to his wisdom and will gave their names. For since no speech and language appears natural to man since words mean everything not by nature but only by institution and use which use in the first creation of man as yet had no place: so most take refuge to divine revelation and bring God as the founder of the first language; who infused it into Adam or entirely or with respect to the chief first principles thereof which he of himself by his understanding should adorn and complete. For although one does not read that God delineated to Adam the outward sounds beforehand; yet there is nothing in the way why God did not infuse that power into his understanding whereby he to all things according to his wisdom and will gave names.

   VIII. Among the states and qualities of the soul the first is unity. Over which various opinions both of philosophers as of theologians. There are who ascribe to all men whether there have been now are and shall be a common soul: there are who admit more but not so many as there are men because one and the same soul by transmigration would pass from one to another: there are who ascribe to one man more than one soul; and that either together by which the three powers of the soul the growing sensitive and rational power make even so many souls; or successively so that a child in the mother's womb is first endowed with a growing then with a sensitive and finally with a rational soul: there are finally who ascribe to each like one only one soul; most at least or according to my opinion agreeing and with Holy Scripture (which everywhere ascribes to each in particular only one soul, Genesis 46:26, Acts 7:14, Romans 13:1, Ezekiel 18:4, and mentions that to the first-created man only one soul as the fountain of a threefold life was breathed in, Genesis 2:7, as well as that only one soul is given at birth Ecclesiastes 12:7, and finally that only one soul in and through death is separated Psalm 31:6, Matthew 27:50, Acts 7:59) and with right reason which admits only one essential form whereby a particular thing is that which it is in an indivisible subject. If you also ascribe one common soul to all; will you then also ascribe knowledge and ignorance virtues and vices reward and punishment eternal life and eternal damnation to one and the same subject? If you ascribe to particular subjects three together; shall then each like one bring three souls either to heaven or to hell; since none of them undergoes or dies? Matthew 10:28. If you ascribe so many successively; shall man then first be a plant afterward an irrational animal and finally a man? Conf. Zanchius Book II Chap. 4 de Operibus six animals.

   IX. The second quality or state of the soul is her immateriality whence she is absolutely without all matter not only of a thicker and grosser; but also of a most thin and finest (such as Vorstius and the Socinians with some ancients ascribe to her) wholly deprived. That immateriality teaches with the Scriptures, Ecclesiastes 12:7, Luke 24:39, reason itself: for since her rational works are not bodily nor instrumental attached to a certain determined and particular instrument like the sensitive works are; it follows that also the rational powers themselves are no bodily ones and consequently the being itself of the soul also not bodily. (Conf. Zanchius Part III Book II Chap. 2.) From that immateriality flow of themselves her simplicity whereby she is without any least composition from essential parts matter and form; or from perfecting parts or members: likewise her invisibility since visibility proceeding from position placing and shape of parts belongs only to bodily things: further her indivisibility for what is not composed from parts also cannot be separated and divided into parts: finally her immortality indeed also incorruptibility; whereof if God wills in the polemical part more broadly.

   X. Now the union of being of soul and body which God by breathing the living breath into the nostrils of the body brought forth. By that union the soul is not an assisting form of man like a steersman of a ship as Plato irrationally thought; but forming whereby man is placed in and under this kind of things. She forms not only one part of the body; be it the brain as the Platonists or the heart as the Stoics wanted; but the whole body however and how great it is so that she is wholly in the whole body and wholly in all its parts in particular; for because she is spiritual and indivisible she touches all particular parts of the body; and that not only by her power and works as with Vorstius also Descartes thinks; but by her being since each like part of the body by virtue of the coexisting soul is said to be animated. Also that union does not happen by some intervening bond; but immediately in a way whose like cannot be represented: although many theologians think that the union of light with air is a most suitable likeness: for even like these two are most closely united and inseparably yet the soul changes not her own nature by uniting particularly with the body nor takes away the nature of the body: like also the whole light is in the whole air and whole in each part thereof; even so the soul in the body: like when the air is obscured or polluted by winds and foulnesses the light nevertheless is not obscured or polluted; even so when diseases and pains attack and storm the body the soul is not offended nor hurt: like air without light putrefies and becomes cold; so the body without the soul: like light without the air indeed not likewise the air without the light; even so the soul lives without the body but not the body without the soul: finally like the light is from the sun alone; so the soul from God alone. Did. Zanchius de Operibus Dei Book II Chap. 6. Tilenus Syntagma Part I Disput. 28 §§. 9, 33-34.

   XI. Concerning the origin of the soul there are various opinions both of ancients as of later ones which Zanchius Book II Chap. 5 mentions and enumerates: the chief comes to this: That all souls not only of the first-created men but also of all following from God are is sufficiently everywhere confessed by all; but whether they are from God immediately or mediately there is difference. Of those who maintain immediately some want that the being of the soul originally is from God's being itself the good souls from the being of a good God the evil souls from that of an evil God as from a matter; thus formerly the Stoics Manichaeans and Priscillianists: others better derive the origin of the soul rightly from God's creation as sole efficient cause: others again set that origin mediately; of whom some ascribe it to angels; some to the powers of heavenly bodies others to the seed of parents and this again with various differences of opinions which to explain yes even only to mention runs longer and broader than according to the requirement of a short compendium: if however someone desires eagerly to know them let him go where a particular dissertation on the origin of the soul is to be found. There is one who thinks that souls are propagated from souls like light is lighted from light according to Zanchius and Robert Baronius in Philosophia Theologia ancillante. We presuppose here from Scripture that all human souls are from God Genesis 2:7, Ecclesiastes 12:7, Hebrews 12:9, Jeremiah 38:16. And yet not as from a material cause: for thus God would be a material substance to come into composition with the other and thereby be more imperfect than that whole; also each particular man would be God; not to add that on this account the being of God would be subjected to the same changes and turnings of power and act of knowledge and ignorance of virtue and vice. And therefore we maintain that the souls are from God as from their efficient cause and well by creation without any presupposed matter; since they are immaterial substances which cannot be brought forth otherwise than by immediate creation: and well without any instrument be it spiritual be it bodily; since creation because it works on nothing excludes all instruments. And this happened not from eternity since before that beginning of creation there was nothing but God John 1:1, 3, Genesis 1:27 compared with Chap. 2:7. Also they are not all together from the beginning created and as in a bundle packed together from which they by unfolding would be let loose and sent into bodies; nor also outside the body but in the body Zechariah 12:1. The propagation of souls from parents' seed we shall in its place in the polemical part refute and reject.

   XII. From all this said we can conclude and infer the highest excellency of the whole man Psalm 8:6. (1) Because he is created by and following a particular counsel and providence of the Trinity. (2) Because he is created as the end and aim of all creatures and everything for his sake Psalm 8:7. Therefore also after all other creatures. (3) Because he is created in a particular way for the honor and glory of the Creator Isaiah 43:7 as he out of all creatures should acknowledge praise and laud the Creator's wisdom power and goodness: insofar that God without and besides man would have created most things in vain. (4) Because he shows a short summary and small composition of the whole world; of spiritual creatures with respect to the soul and of bodily with respect to his body. (5) Because his body as it were by God's fingers was formed; and consequently (6) with a most beautiful proportion suitability and aptitude to render its service to God and to the soul. (7) Because man's soul is of a spiritual heavenly divine indivisible immortal incorruptible nature next to the angels yes to God. (8) Because he is blessed with the most noble powers understanding and will. (9) Because he in all three respects shows forth God his Creator like an image his prototype whereof a little more broadly hereafter.

   The Polemical Part

   XIII. The question is: (1) Whether all men owe their origin to the one Adam? The philosophers under whom also Aristotle ignorant of divine revelation while they could not reckon to the first man devised an infinite succession of men and even therefore the eternity of the world. Democritus is said to have maintained that men as wormlings crept forth from the earth. Epicurus said that man is composed from a casual mingling of indivisible parts and that they even now like mushrooms are born from the earth and by a certain and determined position of the fixed stars become animated. Paracelsus besides men descendants of Adam sets four other sorts of men not descended from Adam and fastens those to the four particular elements: namely to the bowels of the earth he fastens the pygmies; to the waters the nymphs and water-gods; to the air the satyrs and Melusinas; to fire the Vulcans and salamanders; and that it is still uncertain to which sort of men the true faith in God is given and salvation revealed. The Cabalistic Jews who from the letter beth (the second letter in the Hebrew alphabet) in the first word of Scripture bereshit (in the beginning) infer and conclude that this our world is the second have no reason why in that first world there should not have been men. Isaac de Peyrère a Frenchman in the year 1655 of this century published a treatise on the Pre-Adamites wherein he both from itch for novelty; both which is worse to assail the divine authority of Scripture more powerfully; both to overturn with one blow the whole order and mystery of man's redemption tries to assert and defend that there were men before Adam. The Reformed maintain that absolutely all men owe their origin to the one Adam: (1) Because Moses explaining the origins of the world and church not only makes no mention at all of Pre-Noahites; but also names Adam as the first begetter of the human race so that there was before him no man to till the ground Genesis 2:5. (2) Because he names Eve Adam's wife the mother of all living Genesis 3:20. (3) Because the apostle Paul names Adam the first man 1 Corinthians 15:45. And hence he predicts (4) among the Athenians that from one blood pan ethnos anthrōpōn the whole race of men is made to dwell on the whole face of the earth Acts 17:26. And (5) says that by one man doubtless that first Adam sin entered into the world... and death passed upon all men Romans 5:12. I add (6): if the world before Adam was filled with men to what purpose then did God create a new man? To what purpose then must a wife be created for Adam from his rib with this added reason: It is not good that man should be alone I shall make him a help Genesis 2:18? To what purpose would the bringing of the animals to Adam be? Genesis 2:19. I shall preserve (7): death came into the world by Adam's sin Genesis 2:17, Romans 5:12, 1 Corinthians 15:22, 45, therefore before Adam there was no death and consequently those Pre-Adamites would still be alive. Hence (8) men everywhere and steadfastly are named bene adam children of Adam and with an article bene ha-adam children of this Adam children of this man Deuteronomy 32:8, Ecclesiastes 3:21, Jeremiah 32:19, 1 Samuel 26:19, 2 Samuel 7:14, Psalm 12:2 and generally elsewhere. Moreover (9) the Savior says Matthew 19:4, 5 that God from the beginning ap' archēs made male and female; likewise that Satan is a liar and manslayer ap' archēs from the beginning John 8:44 certainly from that Mosaic beginning which was one and the same with the beginning of the world. Finally (10) those Pre-Adamites if they sinned against what law did they sin? Since sin is nothing else than anomia unrighteousness properly lawlessness 1 John 3:4. Or if they did not sin how then did they by Christ obtain eternal life since without him no one comes to the Father John 14:6 and there is salvation in no one else Acts 4:12 etc. By these testimonies of Scripture and of reason also comes to help the whole history of the entire antiquity and the consent of all peoples as among whom the memory of the first man however much corrupted and wrapped in fables nevertheless not entirely extinguished appears. Meanwhile sought little reasonings do not lack. It is pretended (1) both that a twofold creation of men is mentioned Genesis 1:27 and 2:7 so that the first was the creation of the heathens the second that of the Jews. Answer: No twofold creation is related; but the creation which in the first chapter was related is in the second chapter a little more distinctly explained; which even from this one clearer than the sun appears because it is said Genesis 2:5 before that fictitious second creation that there was no man to till the ground which certainly would not come true if the creation of man although mentioned in the first chapter according to this writer's opinion preceded the second by an infinite number of ages. Hence the expositors translate the word vayyitser Genesis 2:7 at the incomplete time and the LORD God formed man; but better at the more than perfect time and God had formed namely according to the proportion of the two preceding verses: For the LORD God had not caused it to rain... but a mist went up from the earth and had moistened the whole face of the ground and then follows: And he had formed. (2) A second bulwark for his fiction he seeks in Romans 5:12, 13, 14 and fancies that sin and death are said by the apostle to have been in the world before the first transgression of Adam; but that since the transgression sin has first been imputed; whence he then infers that there were also men in the world before Adam who were subject to sin and death. As if the apostle speaks of that first formal law which was given to Adam; which our Pre-Adamite should have proved carefully and diligently if he wanted to acquire something for his Pre-Adamites therefrom; and not much rather of the law which was given by Moses to Israel on Sinai for which and the law and sin and death were in the world. Our Pre-Adamite can after all not defend his cause from this place without several shameful and against the truth assaulting presuppositions: for he is compelled to say: (a) That thus first sin and death came into the world by Adam that already infinite many ages before Adam sin and death were in the world. (b) That from Adam death so began to rule that it already long under his Pre-Adamites had absolute dominion. (c) That these so sinned in Adam imputatively that nevertheless no sin before Adam's times was imputed to anyone. (d) That to them and others sin so was imputed that they drew no punishment from their own sins. (e) That they so were sinners before God that they were not guilty of any violation of divine law. (f) That they so were guilty and subject to death which is a punishment of sin that nevertheless no sin was imputed to them. (g) That they so were men and rational creatures depending in their being from God that they received no laws of God according to which they would approve their obedience. (h) So mortal that their souls after death neither went to heaven nor to hell. (i) So redeemed much more by Christ and to be brought to a blessed life at the end of the ages which never shall be (k) since they never believed in him and heard not the least of anyone. I would more monsters of errors which this man mingled in his explanation over Paul's place (Romans 5:12, 13, 14) which overthrow the redemption itself by Christ ten times. Thus expressly and powerfully speaks the very renowned Maresius in his refutation of the Pre-Adamitic fable page 171. We would make all those things still clearer if not the proportion and commensurability of our plan would prevent it. There are still some other proofs by him; but so small and trifling that they hardly deserve mention let alone refutation: if however someone desires to see them let him go besides to the just-mentioned Pre-Adamitic fable of Maresius also to Turretin Heidegger Saldenus (in suis Otiis) who concerning this matter are broader.

   XIV. Or whether the being of the rational soul consists in single (II) Whether the being of the rational soul consists in a single thinking? That the Sadducees acknowledge no spirits which would be substances distinct from the body but thoughts both good both evil: and that the David-Jorists have the same opinion with the Sadducees we already noted more than once before. Descartes with his followers because as philosopher from his great-speaking doubt rising nothing coming up in himself he noticed but extendedness and thinking and since he could not hold our soul for an extended thing he rather wanted to maintain that it is nothing else than a single thinking thence steadfastly to hold that in the whole nature of things there is nothing but extendedness and thinking and thence that all spirits whoever they are are no extended things that they can be nothing else than single thoughts. The Reformed grant indeed that the rational soul is a thinking substance that is a substance which has the power of thinking whence the act of thinking proceeds; but they do not grant that her being would consist in a bare thinking whether thereby is understood the power both the action of thinking; and again whether this is understood in general as a thought or in particular as it is this or that thought little matters to them. Therefore that Holy Scripture and likewise the whole antiquity and the common opinion of men until Descartes (1) held the soul for a spirit but not for a single and bare thinking or thought. (2) For a substance not for the one or other action. While also (3) right reason is aware of such discomforts in this opinion; (1) That the soul with her being is not properly in a place and thus also not in a body. That therefore (2) also cannot be separated from the body. But (3) migrate to heaven or hell. Nor also (4) mortal or immortal since to live and die is not proper to an action but to an actor. Therefore (5) also not altogether most simple since they absolutely acknowledge nothing in it but a thinking or thought. Likewise (6) not unchangeable since nothing can be taken away from and something added to a single and bare thinking. But (7) that there can be no sin than an actual one since the thinking in which the sin is is nothing but an action. Nor (8) virtue or vice since those faculties are where the soul is nothing but an action. And what like things more there are. (Conf. Gangraena Cartesiana Chap. XXV §§. 12 & 14.) The foundation of this error namely that Descartes by doubting could find nothing else than extendedness and thinking; and therefore that the soul since it is not an extended thing must be a thinking or thought; we have many times overturned in the chapter on God's being Book II Chap. III §§. 19, 20, 21, and of the good angels Book III Chap. VII §. 26.

   The question is: (III) Whether man lives by the union of rational soul with her body? Descartes with his acknowledges with the like as we have two souls a bestial and a rational; then maintains he that the human body lives only by the first so that the body by its life and living actions understands from the rational soul. The orthodox on the contrary although they distinguish the derived life of the body from the original life of the soul nevertheless make all man's life the growing the sensitive and the rational depend from the one rational soul and her union with the body. Whence (1) Holy Scripture says that all lives nefesh souls depend from that one breathed in by God through their nostrils; and well so that man became thereby le-nefesh chayah a living soul or living animal whereas before the soulless body neither lived nor felt nor moved Genesis 2:7. Even in that same sense (2) Elijah prayed when he would raise the son of the widow of Zarephath: LORD my God let now the soul of this child return into him again. And the LORD heard Elijah's voice: and the soul of the child returned into him that he revived 1 Kings 17:21, 22. The same confirms also (3) Ezekiel's vision 37:5-10. Behold I will bring breath into you and you shall live... but there was no breath in them... You breath come from the four winds and breathe upon these slain that they may live... Then breath came into them and they lived and stood upon their feet an exceedingly great army. Likewise Acts 20:10. His soul is in him. Thence one finds (4) that when the rational soul is too much occupied and busy the body emaciates worn out and worn away and finally wholly corrupted. I add (5) that according to and from Descartes' presupposition the gravest crimes theft lie adultery murder are nothing else than actions of the body. Likewise (6) that the body bereft of the rational soul can live. The foundation of this error lies in these points: (1) That the body and soul and the works of the soul and of the body must be accurately distinguished; which we acknowledge and embrace: but (2) that the same are mingled and confused if one makes the life of the whole composition depend from the life of the soul: which has no more truth than that one makes the life of the soul depend from the life of God. Further (3) that the life of the body and the life of the soul differ in their whole nature. But let them differ like the life of the Creator and of the creature differ though this from that depends. Finally (4) that the life of the body consists in the motion of the blood and of the vital spirits: I shall grant it with respect to some second acts of life; but with respect to the first act that life consists not in motion but in the union of body with soul. Then which Cartesian opinion has its foundation therein that a bare thinking works on the body not by own powers but only by virtue of the divine connection which we §. XXVII of Chap. VII of this book likewise described and also refuted.

   XVI. The question is: (IV) Whether there is in each particular man only one soul? Descartes acknowledges with his like as we have in each man a twofold soul: one bestial which with him consists in the heat and motion of the blood and of the animal spirits; and one rational which with him consists only in a bare thinking. The Reformed acknowledge indeed three powers a growing sensitive and rational; but only one soul. Because Holy Scripture in more than one way contradicts more souls so often it (1) names it yachidah the only one the solitary one Psalm 22:21 and 35:17. (2) When it only makes mention of one soul Matthew 16:26 and 10:28, 1 Corinthians 6:20, 1 Kings 17:21, 22, Job 34:14, 15. Also it does not avail them (1) That Holy Scripture makes mention of a certain soul which consists in the blood Genesis 9:4, Leviticus 17:13, 14, Deuteronomy 12:23. For Holy Scripture then speaks of the soul not of men but of beasts; not to say that the warmth of the blood can in all ways be cherished from and by the union of soul with body. Little helps them (2) that eating drinking generating etc. bodily works are. For therefore they are more formally excited from the body as one says but more effectively from the soul even like those same works are also brought forth from God. (Conf. Zanchius Part III Book II Chap. 2.)

   XVII. It is brought: (V) whether the rational soul by her nature is immortal; and whether this appears not only from Holy Scripture but also from natural reason? The atheists Sadducees Epicureans Somatists the mortal-soulers of the Arabians and the Hobbists since they place the being of the soul inseparably in krasis the temperament of the body like Galen said; want that the rational soul is mortal. The Socinians because they maintain that the soul is something composed although subtler and thinner than the body; likewise because they think that after death man perishes; and finally because they maintain that in the state after death the composed is insensible neither susceptible of pain nor of joy: maintain in fact that it by its nature is mortal; except that they think that after the last resurrection it will return into a state of presence and that from that time onward the souls at least of believers will be immortal; but only from and by mere grace and that this appears only from Holy Scripture. Even hither incline also the Anabaptists when they think that souls sleep until the resurrection. The Reformed acknowledge the rational soul from her nature to be immortal and that this appears both from Holy Scripture and from natural reason. Because Holy Scripture in more than one way more souls contradicts so often it (1) names it the only one the solitary Psalm 22:21 and 35:17. (2) When it only makes mention of one soul Matthew 16:26 and 10:28 etc.

   Cartesian acknowledge indeed the immortality of souls; but from that corner and for that reason since they maintain that it consists only in thinking or thought which in the act is neither susceptible of life nor of death; since death does not arise than from the separation of things which must be joined and united. The Reformed think that the rational soul is immortal; and that not only by grace but also from and through her nature; and that this appears to us not only from Holy Scripture but also from her nature and natural reasons: (1) Because the being of the rational soul as purely spiritual is not subject to any dissolution and therefore has no principle of death in itself as I already previously §. VIII proved. (2) Because from the power of divine righteousness it cannot happen that not otherwise the good and not otherwise the evil befalls than as it seems to happen in this life. (3) Because likewise most contrary to God's wisdom it seems to be that men and beasts should have one and the same outcome whereas their origin we already previously learned to be very unequal. Not to add (4) that all religion totters and falls in pieces when one believes that after man's death nothing remains but his body which even immediately will become corrupt. However also from Holy Scriptures both of the Old and of the New Testament the immortality of souls is ten times indisputably clear (1) Because the covenant of grace which was made between God and the patriarchs Abraham Isaac and Jacob is eternal; and therefore it is necessary that the covenant-making parties be eternal; certainly not in their body therefore in their soul Exodus 3:6 compared with Matthew 22:32, 33. (2) Hereto can still other proofs be added taken from the image of God in man Genesis 1:26, 27, from Abraham's reward which is the eternal God himself Genesis 15:1, from Abel's murder which cries out Genesis 4:10, from Enoch's assumption who was translated to God Genesis 5:24, from the faith and confidence of dying Jacob Genesis 49:18, from the promise added to the second commandment Exodus 20:5, 6, from Balaam's wish Numbers 23:10, from God's constant care which spares them as the apple of his eye Deuteronomy 32:10, from life and death blessing and curse set before Israel Deuteronomy 30:15 and following. All which things absolutely cannot be placed temporally without disgrace of God nor without mocking and ridiculing the whole religion. So that from all these although not with equal clarity the Sadducees can be convinced that also to Moses the immortality of souls was known and seen. However there are (3) still clearer testimonies in the New Testament Luke 16:26, Matthew 10:28, Philippians 1:23, 2 Corinthians 5:1, 2, 1 Peter 3:19, Revelation 6:10. From which places and testimonies most clearly appears that souls separated from the body are not robbed of actions and therefore also not of presence. Compare Zanchius Book II Chap. 8, Tilenus Syntagma Part I Disput. 31, Antonius Sirmundus de Immortalitate Animarum; and from the church fathers Arnobius Athenagoras Lactantius Eusebius and others. However against these not only with reason but also with Holy Scripture the opponents assail. (a) From Job 14:7-10. Man dies when he is weakened and man gives up the ghost: where is he then? Answer: It speaks of a man not particularly of the soul. (b) From verse 12: Man lies down and does not rise. Answer: Until heaven shall wear away as the text has or as ours translate until the heavens are no more that is until the last judgment. (c) From Ecclesiastes 3:18-20. God will declare them (namely the children of men) that they are as beasts to themselves. As those (the beasts) die so also these (a man); and they have all one breath and the preeminence of man above beast is none. Answer: It speaks of man not of the soul; and man is said to be like beasts with respect to corruptibility which is common to both. (d) From Ecclesiastes 4:2, 3 where he who is not yet born is judged better and happier and thus not yet come to be than a living one and than a dead one: which is harshly said if an eternal happiness follows the dead. Answer: He is judged better and happier with respect to the miseries of this life which he who is not yet born feels nor notices (and not yet seen the evil work that is done under the sun verse 3) even as a living one notices and feels and a dead one has noticed and felt. (e) From Ecclesiastes 9:5. The living know that they shall die but the dead know nothing at all: they have also no reward more. Answer: The preacher speaks of those things which happen in this life and of temporal rewards and punishments as appears from verses 6 and 7. Also from reason our opponents assail with show of reasons. For they pretend: a) That all things which we ascribe to the spiritual soul are brought forth from matter and motion. Answer: (*) Thus all soul is superfluous. (**) It is at least false that reasoning is brought forth from matter and motion. (b) That the rational soul in her works depends from the object and works conformable thereto; consequently that she is material and therefore corruptible. Answer: (*) If she depends thereon she nevertheless even therefore not immediately would be material: for why could not an angel comprehend and be aware of material creatures without that meanwhile thereby he immediately would become material? But (**) that all activities of the human soul depend from a material object is absolutely false although it can give thereto an occasion and aptitude to work like sin gives God occasion to punish: for the rest the elicited works of the understanding and of the will by no means depend from matter. It is pretended further (c) and said: An immaterial thing works on account of unlikeness and disproportion not on material things: but the soul works on the body: consequently etc. Answer: God working on material things refutes clearer than any escape is the proposition of this reasoning. Yes if a material cause which is weaker can work on a body why then cannot also an immaterial cause which is stronger work on a body? And if the body would not come to work on the spirit that would not arise from unlikeness and disproportion but from its weakness. Finally one says: (d) What rises up goes under and perishes. Answer: That is it can be corrupted and annihilated by God but therefore not immediately by its nature.

   (VI) Whether souls after man's death sleep or at least feel nothing either of pain and sadness or of joy and gladness? What the Mennonites and Socinians think here and on what presuppositions and with what mind and intent we already previously discovered §. XVII of the question and difference concerning the immortality of souls. The Reformed maintain that souls after the body's death not only remain but that they without sleeping feel and are aware both of joy and gladness as of pain and sadness; according as they in man's life either were believers or unbelievers. (1) Because Scripture everywhere testifies this Matthew 10:28, Luke 16:22, 23, Philippians 1:23, 2 Corinthians 5:8, 1 Peter 3:19, Revelation 6:9, 10. (2) When it teaches that what feels nothing either of pain or of joy is dead which strives against the immortality of the soul which in the preceding was proved. (3) When it teaches that it is contrary to the nature of a properly named spirit not to live and feel nothing. If they object: (1) That the dead are often said in Scripture to sleep; we answer (a) that Scripture nowhere teaches that souls sleep but man with respect to the body as sleeping. (b) That it must be understood comparatively. They say (2) that souls separated from the body in their feelings depend from objects. Answer: (a) In some; but by no means in all. But (b) there is nothing in the way why not the separated souls work concerning those things which they formerly from objects drew forth. Compare against this error Halinus (adversus Psychopannychitas) Hoppenburg (Gangraena Anabaptistica Disput. 28) etc.

   XVIII. The question is: (VII) whether the rational soul comes to each particular man only by God's immediate creation whereby it is brought forth within man? Various origins concerning the origin of souls Hieronymus relates (Epistle to Marcellinus Tom. 2) and from him Zanchius (de Operibus Sex Dierum Book II Chap. 5). Pythagoras and Plato with the Academics wanted that God created the souls in a certain determined number remaining in heaven to be let into the formed body from thence from the soul of the world and thus heavenly and therefore incorruptible substances. Origen with some other theologians according to Hieronymus' report wanted that all souls of all men were created from nothing in the beginning and are preserved as in God's treasure-chest until they are sent out into the bodies. The Stoics Manichaeans Priscillianists thought that souls were created from God's being itself. Carpocrates Seleucus Hermias the Galatians and Messalians wanted that souls not from God but from angels are made from fire and spirit. Apollinaris and not a few other bishops besides the greater part of the learned in the Western church according to Hieronymus' testimony maintained that souls as spirits are propagated in a spiritual way like one light from the other light. Others taught that the first soul was created from nothing by God; and that therefrom the other souls together with the propagation of the body are propagated by a certain seed of parents; and supposed consequently the soul to be bodily. Most Lutherans and from the Reformed some or other Sohnius Peucerus Combachius embrace the opinion which we just now assigned to Apollinaris; because they otherwise could not sufficiently do concerning the propagation of original sin. The Reformed with Hieronymus and the common opinion of the church of that time (Hieronymus Apologia ad Gaudentium Book 2) teach that exactly new souls are created by God from nothing and that they each in particular are united with their particular bodies within man: (1) Because God without intervention of any matter or of a second efficient cause breathed into our first begetter the spirit of life Genesis 2:7 and thereby with the deed itself taught what he in the future propagation of men concerning their souls would do. (2) Because Ecclesiastes 12:7 compared with Hebrews 12:9 and Zechariah 12:1 something particular is ascribed to God in the bringing forth of souls in opposition to the bringing forth of other living creatures. (3) Because Christ who in the same way as we became partaker of soul as well as of body Hebrews 2:14, 17 according to most did not receive his soul from a certain soul-seed (traducian) (since he according to most should then have had a father; and if one maintains that it happened from Mary's soul-seed then he should have been subjected to original sin) and consequently obtained it by immediate creation. (4) Because a body is unfit to bring forth a spirit; for the effect would in its whole kind and sort be more excellent than its cause. (5) Not to add that by this translated seed (traducem) the soul becomes material (having a part which is retained by the begetter and a part which is translated to and in the begotten) and consequently divisible and therefore also corruptible and mortal. Among the reasons of the opponents is (1) the chief that by help and means of such a translated soul-seed the propagation of original sin can be more easily explained. For it does not happen by the body; and it cannot happen by the soul without a translated soul-seed. Answer: (a) It is true that the way and manner of that propagation is not clearly and distinctly to be seen; it is enough that the propagation itself is clearly and distinctly taught in Scripture. Also (b) the manner and way of that propagation will in its place be clearly enough taught as also it was taught by Hob. Baronius Exercitat. II Art. 6, Molinaeus Anatomia Arminianismi Chap. 10, Campeg. Part 3 Book 2 Chap. 5. (2) A reason next agreeing herewith is made by opponents from Genesis 1:22, 28 and 4:1 by comparison of natural presuppositions; a man generates a man likewise it is a most natural work of a living to generate its like; therefore man also generates the soul. Answer: Certainly man generates a man but not particularly the soul. A man I say moreover preparing the body wherewith the soul is to be united and wherein it can work and in this way man generates a man. Likewise Baronius Art. 4 & 5. Not to add that the Virgin Mary truly generated Christ although she did not generate his soul.

   The Practical Part

   XXI. Since therefore God created man in a particular way this contemplation obliges us that we endeavor to know ourselves Psalm 9:21, 2 Corinthians 13:5. This is that divine gnōthi seauton know thyself which not only Christians have commended to theirs as the second chief part of heavenly wisdom: Calvin Institutes Book I Chap. 1. but also the heathens according to Juvenal who says of Simonides the philosopher that Chilon Cyrus Bias and Pittacus as field-commanders commended and advised this as a piece of greatest art to him. Mimnēso anthrōpos ōn be mindful that you are a man: And Philip the Macedonian had himself daily called to according to Elianus; Philipppe anthrōpos ei Philip you are a man. For this is indeed from an utmost excellent origin the utmost excellent wisdom for what would you rather take what more useful than yourself? However not all knowledge is such; but that first whereby you (1) not only discern your nature physically what you are and who; but also (2) your state who you formerly were by creation; who you became by the fall; who you can become by grace; and who you hereafter shall be in glory. Namely (3) how excellent with respect to the soul; how small with respect to the body; how happy and blessed then; how miserable and poor for the present. Moreover how vain passing corruptible and frail by nature; ignorant and erring in understanding; evil and crooked in will and affections; forgetful and sleepy of memory; weak and infirm in powers and ability. And that (4) not only with a contemplative knowledge which only hovers in the brain far from the heart far from contemplation: but with a contemplative knowledge which from and from the head penetrates into the heart and warms moves and forms it to contemplation; which thankfulness and subjection to the Creator; courtesy and friendliness toward the neighbor; and finally virtue moderation and chastity toward ourselves excites. Such a knowledge I say (5) whereby we are or at least strive to be what we know we must be: wherefore it is not enough for us to be named men but to be; so that we in the deed are named to be. Whereby consequently (6) we watch from bursting out into the manners of irrational beasts; by unreasonableness and folly to the mules Psalm 32:9, by pride and puffed up strength to the lions Daniel 7:4, by uncleanness to dogs and swine 2 Peter 2:22, by deceit and cunning to serpents 2 Corinthians 11:3, by unchastity to horses and asses Ezekiel 23:20, by cruelty to leopards and bears Jeremiah 5:6, by devouring and greediness to caterpillars and locusts Joel 1:4, finally by rapacity avarice and tyranny to wolves Matthew 7:15 and 10:16, Acts 20:29. But let us rather (7) think that those things which we observe in irrational animals humanly are much more fitting for us: for example the accuracy of the stork swallow and crane in observing their time Jeremiah 8:7, the knowledge and understanding as it were of the asses and mules Isaiah 1:3, the mutual love and unanimity of wild and cruel beasts in and toward their kind: let us I say those things much more fitting for us. Again (8) let us know and acknowledge that we are not kings mighty learned rich; but that we men are. Much less must we (9) with Herod Acts 12:22, with Antichrist 2 Thessalonians 2:4, with Babylon Isaiah 14:13, with Tyre Ezekiel 28:2, 9 consider and behold ourselves as gods; by striving after divine honor Acts 12:21-23 and 14:15 or by arrogating to ourselves divine things as bodily power strength self-credibility and what like things more there are. Now for obtaining a sensible contemplation of man will be useful and profitable: (1) A wonder over him Psalm 8:6. (2) A diligent zeal especially in an accurate comparison of our threefold state namely who we were by creation; who we are now by sin; who we shall be by grace and by glory. (3) A sensible and prudent comparison of the great with the little world: whereby one seeks in the little world within himself what one observes outside himself and notes in the great world. (4) A searching and trying examination and proof 2 Corinthians 13:5. (5) A going to wiser ones to consult with and ask counsel Psalm 9:21. (6) Prayers that God direct and guide us to and in the knowledge of ourselves so that we with Augustine pray and beseech: Da mihi nosse te et me that is give me to know you and me.

   XXII. Secondly this contemplation calls and invites us to thankfulness toward our Creator Psalm 100:1, 3, Ecclesiastes 12:1, Isaiah 51:13, Deuteronomy 32:5, 6, 28, 29. Namely (1) That he created us when he could have let us lie forever in a state of not-being. (2) That soulless or irrational serpents toads etc. (3) That by creating us unmerited and gratuitously imparted everything which we are both with respect to body both to soul. (4) That he created us very excellently above all sublunary things with a as it were divine soul 2 Peter 1:4 and blessed with his image. And (5) that he did all that moved alone and impelled by his goodness and love while he otherwise is all-sufficient in and for himself Romans 11:36. By us shall thankfulness be shown: (1) When we with our heart remember our Creator from our first origin or from our youth Ecclesiastes 12:1. Namely that we not by chance as Epicurus wanted; nor from a casual mingling of indivisible parts as Democritus maintained; nor in the way of computed mushrooms take our origin; but from God; since therefore also we alone devote and give ourselves and all ours to him. (2) When we with our mouth commend and praise God's supreme wisdom omnipotence and goodness in creating us bursting out: O LORD our Lord how excellent is your name in all the earth! What is man that you are mindful of him? You have made him a little lower than the angels and crowned him with glory and honor Psalm 8:1, 5, 6 and 103:1, 2. (3) When we with the deed as much as in us lies strive to make requital to God Psalm 116:12. Which happens: (a) When we pursue God who by creation became a Father to us as true children with all honor love and subjection Malachi 1:6, Isaiah 1:2, Deuteronomy 32:18. (b) When we strive and set thereto to image forth by virtue and manners this our Begetter who in all ways is most perfect Philippians 3:12. (c) When we behave ourselves and all ours so thankfully toward the divine creation (1 Corinthians 4:7) that we are ready and prepared for the honor and glory of our Creator both to live both to die Romans 14:8. (d) When we acknowledge and accept the Creator's absolutely unlimited right and power over us as of a potter over his clay (Jeremiah 18:6, Romans 9:21) so submissively and willingly that we in everything depend from his will and good pleasure Psalm 104:5 and 123:1. Finally (e) when we from the Creator's original affection and kindness in all adversities and misfortunes take hope and comfort concerning the future: that we are the work of his hands he our maker former and begetter Romans 9:20, 21 who therefore will surely have mercy on us Psalm 103:13, Isaiah 49:15 and 66:13 so that we with Job can and may plead with him: Remember that you have made me as clay etc. Job 10:9.

   XXIII. This contemplation admonishes us thirdly considering our first and original excellency earnestly to think of our present misery. So that we must often meet that word Revelation 2:5. Remember therefore from whence you have fallen and repent and do your first works. For what avails to cry out: I miserable man! Romans 7:24 unless thereto comes: Who shall deliver me? And if the gamblers by a new game try to regain the loss occasioned by playing; why should not we much more strive after our loss with sure and happy salvation? If a woman who lost one penny lights a candle and turns the house with brooms and diligently seeks until she finds it Luke 15:8 with how much greater zeal and diligence should we not seek to regain that most desired happiness which by one sin is lost? For if you (1) consider the lost thing it is not a penny not one sheep out of a hundred not earthly treasures etc. but it is our whole happiness our whole welfare. If you (2) consider the outcome we shall not stake on the uncertain with an uncertain result; but we shall surely find 1 Corinthians 9:26 27 and (3) the difficulty and loathing of seeking might dismay us; let us then the surpassing excellency of the regained happiness outweigh 2 Corinthians 4:17, Romans 8:18 and let us not believe that we seek in vain and shall never regain the thing: for it shall be regained more surely yes more certainly than anything certain; if not all at least some. It shall be regained in part in this life Ephesians 4:23, 24, Colossians 3:10, 1 Corinthians 11:9-13 but wholly and with infinite increase after this life 1 John 3:2 both with respect to the body Philippians 3:21 as with respect to the soul 1 Corinthians 15:27 as also with respect to state and dominion Matthew 25:34. Meanwhile it lies at our charge to use diligently the means namely: (1) Since Christ is the chief and particular cause of this restoration Colossians 3:10, 1 Corinthians 1:30, Ephesians 5:25, 26 so it is our duty by all things to embrace him with true and living faith so that we may be united with him and in him perfected in all ways John 17:23, Colossians 2:10. (2) Since the whole cause of our loss is sin so we by true sincere and unfeigned conversion and reformation must strive and endeavor gradually toward the first and original excellency Romans 12:2, Ephesians 4:22, Colossians 3:8, 9, 10. Meanwhile (3) let us with unwearied endeavors do that and spare no labor Philippians 3:13, 14, 15 fully assured and if we only here and by these means have striven and labored after that first and old excellency we shall finally surely regain it 1 Corinthians 9:25, 26. Finally (4) let us be driven with frequent and constant sighings toward and to that most desired deliverance from the servitude of corruption to the freedom of the glory of the children of God Romans 8:21, 23.

   XXIV. Further fourthly the wonder over man's first and original excellency must arouse and incite us to stand after it with all zeal and effort that we what we lost may regain: compare Revelation 2:5. Remember therefore from whence you are fallen and repent and do the first works. For what helps to cry out: I miserable man! Romans 7:24 unless thereto comes: Who shall deliver me? And if gamblers try by a new throw to regain the loss caused by playing; why should we not much more strive after our loss? If a woman who lost a penny kindles a candle and sweeps the house and seeks diligently until she finds it Luke 15:8 with how much greater zeal and diligence should we seek to regain our lost happiness? For if you (1) consider the lost thing it is not a penny not one sheep out of a hundred not earthly treasures etc. but it is our whole happiness our whole welfare. If you (2) consider the outcome we shall not aim at the uncertain with uncertain result; but we shall surely find 1 Corinthians 9:25, 26 and (3) the difficulty and aversion of seeking might seize us; let us then the surpassing excellency of the regained happiness outweigh 2 Corinthians 4:17 Romans 8:18 and let us not believe that we seek in vain and never regain the thing: for it shall even more surely yes more certainly than anything certain be regained; if not all at least some. It shall be regained partly in this life Ephesians 4:23, 24 Colossians 3:10 1 Corinthians 11:9-13 but wholly and with infinite increase after this life 1 John 3:2 both with respect to body Philippians 3:21 as soul 1 Corinthians 15:42-44 as well as state and dominion Matthew 25:34. Meanwhile it lies to our charge diligently to use the means namely: (1) Since Christ is the person and chief cause of this restoration Colossians 3:10 1 Corinthians 1:30 Ephesians 5:25, 26 so it is our duty in all things to embrace him with true and living faith so that we may be united with him and perfected in him in all ways John 17:23 Colossians 2:10. (2) Since the whole cause of our loss is sin so by true sincere and unfeigned conversion and reformation we must strive gradually toward the first and original excellency Romans 12:2 Ephesians 4:22 Colossians 3:8-10. Meanwhile (3) let us with unwearied endeavors do that and spare no labor Philippians 3:13-15 fully assured and if we only here and by these means have aimed and labored after that first and old excellency we shall finally surely regain it 1 Corinthians 9:25, 26. Finally (4) let us with manifold and constant sighings be driven toward that most desired deliverance from the servitude of corruption to the freedom of the glory of God's children Romans 8:21, 23.

   XXV. Finally fifthly since of the dignity imparted to us such remnants still remain in us that we surpass all other creatures except alone the angels let us watch as before all which is worst that we the most excellent creature which we already previously by sins so much dishonored and violated do not further by sins and abominations pollute and defile misuse for sins or apply to low and trifling things. For this would be: (1) Against God a most disgraceful and frightful violation of the divine Majesty to expose his most perfect work of art himself to disgraceful deeds and abominations and as it were to give the devils themselves to mocking and ridicule (as the first man by the first sin gave himself to God and God the first man to others for ridicule Genesis 3:22) yes also to destroy and disturb Romans 14:20. (2) Against ourselves most cruel and frightful: namely not only a strange and another's work however excellent to dishonor defile destroy; but oneself to rob of all excellency both of body and soul and that forever. Compare 1 Corinthians 6:18. (3) This would awaken the heaviest threatenings of God against oneself 1 Corinthians 10:6-12 yes even those so frightful judgments which he executed against the heathen philosophers Romans 1:24-27. This work of God now is violated and disgraced: (1) In general by all sin by defiling of flesh and spirit 2 Corinthians 7:1. (2) Particularly by pride unbelief disobedience unthankfulness gluttony as by which sins our first parents themselves and us from the innate and original dignity robbed and cast down into that misery which alas we daily experience. (3) Most particularly by whoredom 1 Corinthians 6:18, by offenses Romans 14:20, by manslaughter Genesis 9:6 etc.

   Second Contemplation

   On the Image of God

   The Dogmatic Part

   XXVI. But man's chief excellency and chief prerogative of the created man consists in the image of his Creator Genesis 1:26, 27 and 9:6, 1 Corinthians 11:7, James 3:9. For whereas he in all the other creatures (if one excepts only the angels below whom God made man a little less Psalm 8:5 and who Job 38:7 seem to be named children of God; yes who with wisdom of understanding and with holiness and righteousness of will which are the chief parts of God's image are provided as well and even more than men and even therefore at least not less than man bear God's image) as it were but a footprint has impressed that one from it might read the presence and efficacy of the Creator or as the apostle speaks understand and see his eternal power and Godhead Romans 1:20, yet he blessed man alone with his image whereby he not only might know and acknowledge that there is a Creator but also who or what kind he is.

   XXVII. And that (1) that he might behold and delight himself in man as it were as in a most exact image and in a clearest mirror. Whereof his delights are said to be with the sons of men Proverbs 8:31. (2) Himself as much as can happen like be propagated in man. For that is the nature and property of the good that it imparts itself; whence almost all things that are good seek their propagation and therein their like as much blessedness is most perfect. Therefore God because he could propagate nothing on earth which is like him that is God at least wanted to propagate an image of himself; or to speak more properly he wanted to express himself with respect to his nobler and more excellent states and qualities in and impart to man. (3) That he might have man on earth who might know love honor and serve him and his; which without and besides God's image could not be obtained as shall appear in its place. (4) That he might have man with whom he most blessedly forever might live and with whom he might consort as with a friend: for such intercourse and fellowship has place only among those who are like each other. Whence man has no intercourse and friendship with irrational beasts yes even not with a man who is wholly unlike him. For like loves and seeks its like and there is nothing which more excites mutual love than the agreement and likeness of manners. Therefore that God with man forever might come to live together and consort he willed that man in some way should be like him and bear his image that is be with and besides him wise holy and righteous 2 Corinthians 6:14, 15, 16. (5) That also toward others man should have something in himself from which and whereby he might know his Creator not only with respect to his existence but also with respect to his noblest and chief perfections. For to this images serve to bring us to the originals of which they are images. Now this consists herein that we learn to know God's simplicity invisibility immortality understanding will wisdom righteousness holiness and dominion from contemplation of ourselves yes also thinking of ourselves continually keep our God in remembrance; even like images sufficiently are made to this end that they bring back to us the absent and past things into memory and thoughts. Finally (6) that God might show himself to be a cause not of any evil but of all good; and thus with man on account of his sins as absolutely unanswerable and unexcusable justly and according to deserts punish show the glory of his righteousness with which intent he is said to have wrought the wicked for the day of evil Proverbs 16:4.

   XXVIII. An image by the Latins imago as if one said imitation a copying by the Hebrews is named tselem demut which words by the Papists are so distinguished that the first indicates the likeness of nature or form and the second the likeness of qualities: but in Holy Scripture they are joined and are of the same meaning so much that the joining of these two words according to the custom of the Hebrews augments and enlarges the meaning so that to be created after an image and likeness is nothing else than to be created after a most equal image Genesis 5:3. Now in an image in general three things concur: (1) A likeness and agreement in a third certain kernel and determined; for what is not like is no image. (2) A dependence: for also a likeness is not enough to be an image; but such a likeness is required which is imaged forth from the exemplar: wherefore an exact copy of an exact even is nevertheless not an image of an even. (3) The sort-forming shape or a certain noblest and most excellent perfection in which the portrayed and portrayer agree and concur. For a concurrence agreement or likeness of kind although paired with dependence is not enough to be an image; for otherwise a worm born in man would be his image as being with and besides man an animal and also depending from him as from its cause: also here is not enough an agreement in one and the same common accident; for a white color delineated after a white color is not therefore an image thereof: but here is required a dependent agreement in the sort-forming shape in which way the son of a king can be named his image; or in a most noble and excellent perfection of both which as a sort-forming distinction and difference is such between God and man the community of understanding and will and both's highest perfection of these powers wisdom holiness and righteousness. And hence sufficiently arises the distinction between image and footprint because a footprint shows only a common form and shape.

   XXIX. Now God's image comes to man: (1) Not with respect to the distinction placing and shape of the parts of the body and of its members; like besides the anthropomorphites (Anthropomorphites) the Manichaeans dreamed: for God is a spirit John 4:24 absolutely without parts members and shape Luke 24:39. But (2) therefore that man would be imaged forth and copied after the human nature of Christ then extraordinarily assumed when man was to be created; as some certain one from the ancient church fathers wanted: for that opinion has wholly no foundation in Holy Scripture; but sufficiently strives against Holy Scripture as which says that we are created after the image of God but not after the image of Christ; and that Christ by his incarnation became like us in all things sin excepted Philippians 2:7 Hebrews 2:14, 17. Also we bear (3) not an absolute and in all ways perfect image of God such as Christ bears in his divine nature Colossians 1:15 Hebrews 1:3 but a somewhat like image not the same or equal. XXX. God's image in man is nothing else than a conformity of man whereby he in his way shows the highest perfection of God. It is I say a conformity wherein it agrees with a footprint and wherein by all likeness of God in man concurs to the image whereby man in his way shows God that is shows and makes manifest such things which he in some way and by way of proportion has in common with God. And finally in a certain most noble and most excellent perfection which is seen both in man's being itself as in the first powers of the soul and finally in the virtues of these powers.

   XXXI. The first conformity therefore consists in man's being itself and well in his whole being in body and in soul; like generally to the whole man God's image is ascribed Genesis 1:26, 27 compared with 1 Thessalonians 5:23, consequently God's image is also in man's body; whence God forbids to murder because man is created after God's image Genesis 9:6, and the body also is said to be restored after God's image 1 Thessalonians 5:23. But what and what kind of is after all the conformity of our body with the altogether most simple and spiritual God? The formal perfection: for all imperfection being utterly removed and the eminency of a highest perfection placed instead our members or rather the virtues and powers of our members come to God not more formally as one speaks but more eminently and excellently. In which respect and for which reason our chief members usually in Holy Scripture are ascribed to God; face eyes ears hands heart feet etc. for the power of seeing of the eyes of hearing of the ears of working of the hands comes without any least imperfection and with highest eminency of perfection absolutely and wholly to God Psalm 94:9. Yes even to this same end he gave man this variety of members that he in them might give to behold his infinite perfection whereby he with one and most simple act can do all which we by so many circuitous ways and turnings of many members perform: as piece by piece to contemplate. (Did. Zanchius de Operibus Dei Part III Book III Chap. 1.) Also here is nothing in the way that in this way God's image at least in part seems imparted to the irrational animals; since the agreement of one and the other touch and grasp is not enough for an image; and since also the soulless beasts on account of community of members are not said to bear man's image. Meanwhile we see much more perfectly God's image in the being of the soul; for is not from both sides and in God and in man although with an infinite inequality spirituality simplicity invisibility and immortality seen? Compare Acts 17:28, 29. Thus far now and insofar God's image in man was not only natural but the nature itself.

   XXXII. The second conformity of God's image consists in the powers of the soul understanding and will as which from both sides and in man and in God of all are acknowledged. And also the diversity of powers in the one being of the soul shadows forth (although well not proves and demonstrates) the plurality of divine persons in the one being.

   XXXIII. The third and chief conformity of God's image consists in the gifts or natural perfection of those powers. Which are in the understanding wisdom or a perfect knowledge of divine and human things Colossians 3:10 which the first-created man immediately manifested therein that he gave to all animals names agreeing with their nature: likewise that he at first sight knew his wife Eve formed from his flesh and from his bones: also he would have been unfit without wisdom to exercise the stewardship over sublunary things; unfit also to know the Creator from the creatures and to acknowledge glorify and honor him; and consequently unfit for his use; and therefore would have been not good but evil. In the will holiness toward God and righteousness toward the neighbor Ephesians 4:24 namely that he likewise both able and fit to desire the good as to comprehend the true: and not only to know his Creator but also to love him; and over the creatures subjected to him not tyranny but dominion to exercise; yes that he everywhere for a well or ill performed matter both for reward and for punishment responsible would be. Add thereto in the dispositions an obedient virtue and power whereby they inclined overleaning yes ready were to admit and accept the dominion of right reason (without strife Galatians 5:17): and thus an all-sweetest agreement between them and right reason had place.

   XXXIV. From all those parts likewise arises that famous and much contested original righteousness. Which if one views the word is named righteousness or justice in a more general sense insofar as it says a general and possessive conformity of the whole man with God and with his law: but originally it is named understandingly so with respect to all Adam's descendants insofar as his righteousness was the origin of all righteousness and justification of the whole human race which would follow: for it was imparted to Adam not as to a particular but common person or what is the same in Adam to the whole human race. Whence it would have been propagated from him to all his descendants: but also it is named an original righteousness in opposition to the actual which blooms therefrom; both it a possessive both a virtue both an actual or a good work. This original righteousness now is not a substance as Illyricus foolishly dreamed; but a quality dispersed as it were through the whole substance and thus common to body and soul likewise to understanding to will and to the dispositions. By this righteousness man was fit and suited to be under God and to persevere in his perfect obedience namely if he willed although also the willing itself and thus the act itself of persevering moreover required another and a certain second grace namely whereby that first would be aroused and from power to act translated maintained and preserved: for God works both the willing and the working Philippians 2:13 and in him we live and move and are Acts 17:28. In whose place by and after sin came an original and innate unrighteousness which from Adam was brought over on all his descendants the root and fuel of all actual unrighteousness Psalm 51:7 Ephesians 2:3 Romans 5:12. The same righteousness also came to the angels before their fall Jude 6 except however the condition and state of propagating after which image they doubtless are named children of God Job 38:7.

   XXXV. Finally the fourth conformity of man with God is seen in a state which is common to body and soul which includes the immortality of the human composition man's dominion over earthly things and paradisiac happiness. First I say the immortality of the whole man: (1) Because the New Testament brings death to sin as to its cause Genesis 2:17 Romans 5:12 1 Corinthians 15:56. (2) Because death is a destruction and devastation of nature and consequently not natural to man. (3) Because before the sin there was neither proximate nor remote cause of death: neither inward no intemperance of humors or lack of innate heat and moisture whence diseases; neither outward no corruption of elements no lack of food no violence and cruelty of men or beasts; and whatever more has the aspect of a cause of death: consequently no mortality at all at least no proximate. (4) Because on perfect obedience according to the lawgiver's promise nothing else can follow than a perfect life Leviticus 18:5 Luke 10:28 consequently for disobedience no death or mortality. And yet we do not understand here an in all respects immortality of man whereby he absolutely could not die which is contrary to the composition which is natural to man; like also the afterward happened death cries out against it: but such an immortality whereby he could not die and also would not have died if he had not sinned.

   XXXVI. Besides man's immortality the state of God's image includes dominion over all God's earthly creatures Genesis 1:26 Psalm 8:6-8 and 1 Corinthians 11:7 where to the man above the woman the dignity of God's image is ascribed only with respect to this dominion which even to him himself over the woman belongs. For (1) to what purpose does the coming of the animals to him as to a lord and receiving their names (meaning their duties) from him which were so many testimonies of the homage which they did him: since to give names is the work of a lord and ruler. (Gellius Book 17 Chap. last. Conf. Casaubon ad Baronium Exercitat. XIII Sect. 13.) Likewise hereto belongs (2) the general power and ability to use all creatures at pleasure except the one tree of knowledge of good and evil 1 Corinthians 3:21, 22. Thereto looks also (3) that man can tame and subdue the fiercest dispositions of wild animals James 3:7. Likewise (4) man's general excellency above all other creatures (angels alone excepted) which also now after sin with respect to the remnants remains. For although in divided way with respect to this or that quality one sees that man is surpassed and overcome by this or that irrational animal for example by the lynx in sharp-sightedness by the horse or elephant in size and strength; yet all taken together he surpasses them all. This dominion of man extends (1) to soulless creatures the elements and what belongs thereto insofar as they all serve and minister man either for his life or for his health pleasure convenience etc. (2) To animate creatures both they are without sense herbs plants; or have sense: both they are without reason as all irrational animals; both endowed with reason: for one man to the other man if not subjected was in all ways useful and thus served him also even in the state of righteousness. Also this dominion includes not only chrēsis use and utility of all those creatures but also klēsis possession thereof and property therein Psalm 8:6 1 Corinthians 3:21, 22. But under God who imparted that dominion compare 1 Corinthians 15:27, 28. The foundations finally or titles of right to this dominion are: (a) the gracious gift of the Creator. (b) Man's natural eminency and preeminence above all creatures; for according to reason the less perfect is subjected to the more perfect. (c) Divine providence which imparted to all creatures the power of obeying. (d) God's honor and glory to which man must receive everything from God and at the same time bring back again.

   XXXVII. Finally God's image with respect to man's state includes his paradisiac happiness Genesis 2:8. This was a garden in Eden watered from a river which divided itself into four heads and which many think to be the Euphrates. (See Ortelius in the words Euphrates & Tigris.) Moreover a very pleasant place whence it is named eden a pleasant and delightful place which had in itself all trees pleasant to the sight and good for food: therefore also very fruitful not only of all necessary but also desirable things. Particularly therein also was the tree of life so named either because it bore a fruit naturally fit to cherish life and given thereto that it might secure and provide immortality as pleases very many; or rather to seal to the obedient and steadfast man the blessed and eternal life Revelation 22:2 Proverbs 3:18. Moreover also the tree of knowledge of good and evil thus named not from a certain inward form whereby it would have been endowed with reason knowing good and evil; nor from a natural efficacy that it would have been knowledge-exciting (scientifica) by itself or would have had a power to give and hasten the use of reason and spurs of will; nor finally from the lying promise of all-knowledge whereby the serpent deceived and seduced the woman Genesis 3:5. But from the outcome namely experiential knowledge of good and evil which God foretokened and assured would follow by means of this tree if man by sinning should apostatize and fall away from God: namely how great a good he would lose and how great an evil he by his disobedience would draw upon and reckon to himself. This tree therefore was: (1) A sign-witness both of dominion with respect to God: for it indicated that to God belonged power and right to give laws according to his will and good pleasure wherefore also God chose so small a proof thereof which forbade namely to eat of the fruit of this tree that he thereby might discover and make manifest his wholly absolute and unlimited power and lordship: as of a general subjection and obedience with respect to man since this sign obliged him to depend in whole and in all from God's nod and will even by this self-same sign to help. (2) A sacrament in part trying as whereby God wanted to try and experience the use and misuse of man's free will and also make manifest its inconstancy in the good: in part foreboding namely prefiguring a sad outcome if man did not watch from this tree at God's command: in part also admonishing insofar as this tree warned and admonished man from eating thereof to obtain such a harmful yes deadly knowledge of good and evil. (Vid. Daraus on Genesis 2 verse 11.) Therefore these two trees were so many sacraments of the covenant of works of which the first most powerfully strengthened and confirmed man's faith and nourished and cherished his hope on an all-wise blessed life; the second obedience by virtue of the threatening and sealing of the punishment.

   XXXVIII. Now man in this place which was filled with all those things being placed led (1) a religious life whereby he not only for himself and for the other creatures; but particularly also for the Creator lived in and with constant remembrance of God and with constant converse with him: not only inwardly with his mind but also outwardly with his works: also (2) a life of righteousness whereby he subjected himself and all things to right reason and to God's law: also (3) a paradisiac life whereby he enjoyed all the conveniences of paradise and was adorned with all ornaments.

   Chapter Ten

   On God's General Providence

   Over Romans 11:36

   Of him, and through him, and to him are all things: to him be glory forever. Amen.

   I. We have not yet considered the outward working whereby God brought forth the things namely the kind of creation; now follows his working whereby he cares for and provides the brought forth things namely providence. Which since it is in general concerning all kinds of things in a natural way; in particular concerning rational creatures angels and men in the moral way; and most particularly concerning man in a as it were political (moralis politico) way by covenant-making busies itself calls and invites us to those three heads which we shall consider separately in those chapters: intending in this chapter to speak of the general or natural providence which the apostle although briefly yet emphatically and powerfully represents and presents Romans 11:36.

   The Exegetical Part

   II. In which place a certain laudation is contained whereby the apostle closes the whole didactic part of this epistle acknowledging that the whole contemplation of all the theological chapters consists in the glory and glorification of God and hereof he lays the foundation in the explanation of divine providence. Therefore two things come before us here:

   1. Divine providence or as we said the foundation of the laudation: Of him and through him and to him are all things: of which we here find

   1. The provider who not with one demonstrative but with a threefold repeated proper pronoun is indicated: of him through him and to him whereby verse 33 God is pointed out: namely the builder and provider for the whole world as Justin Quaest. 146 speaks! Whereby on the one side is indicated the unity of the divine being when one and the same demonstrative pronoun is mentioned thus to indicate that there is one God who is the provider of providence; and on the other side the trinity of persons when the same pronoun is thrice repeated. Also even hereby is indicated the economy of the Trinity in the matter of providence by the threefold repetition and with distinct names. So that providence is from the Father as Lord and house-owner through the Son as dispenser and housekeeper to the Holy Spirit as the sender and executor. In what way also Cyprian expands and explains the apostle's words Acts 17:28: In the Father we are in the Son we live in the Spirit we move. Thus very many from the ancients explain the text since Holy Scripture itself also brings providence distinctly to the Father and to the Son John 5:17 and to the Holy Spirit Psalm 104:30.

   2. The three acts of providence which perhaps by the prepositions ex from dia through and pros to would be indicated; namely:

   a. Ex from seems to indicate the preservation or maintenance unless you would rather by that preposition understand the bringing forth of creation. At least this from does not mean the matter; but the provider of the to-be-maintained being or the beginning or first efficient cause like 1 Corinthians 1:30, 8:6 and elsewhere.

   b. Dia through means the influence whereby and by which all the persons of the Trinity work in providence. Which

   preposition here does not indicate an instrumental cause; but the influence or cooperation or working itself of the persons in providence.

   c. Eis to means the government or steering whereby God like a king Psalm 145:13 and like a steersman Acts 17:27 steers everything and every matter (1) particularly applies or to and on certain determined objects Isaiah 10:5-7, 15, 2 Samuel 16:10, Ezekiel 21:21, 22, 23, Job 1:12, Acts 1:26, Ezekiel 21:12, 13 compared with the history of Ahab's death and downfall 1 Kings 22:34. (2) To their ends most accurately directs and steers Isaiah 55:10, 11, Proverbs 16:9, 33, Exodus 21:13, Psalm 139:16, Matthew 10:30, John 7:30, Psalm 39:5, 1 Samuel 26:10. Thus now creatures must necessarily be steered and governed by God; for they would never with certainty reach the end for which they were created unless they were steered by the same power whereby they were created. Yes also it would indicate an imperfection if God like an artist and maker of an instrument should leave his work which he made to others for steering: whence all the effects and outworkings of all are ascribed to divine working Isaiah 28:29. So that no single instrument without his working can effect anything Matthew 4:4 Leviticus 26:16 Haggai 1:6.

   XXIV. God therefore uses means not from lack of power; but from the abundance of his goodness namely to impart the dignity of some efficacy to them and therein make his more visible: for the LORD has no hindrance to deliver by many or by few 1 Samuel 14:6. For which reason he also very often to bring forth some most noble effect uses very weak and very small means 1 Corinthians 1:27, 28, 2 Chronicles 24:24, and on the contrary makes the most powerful means fruitless and ineffectual Psalm 33:16, 17, Hosea 4:10, yes even not seldom works against the nature of the means Daniel 3:17, 21, 24 and very often he uses suitable means so that their power and the excitation and application on the object depends absolutely immediately from him.

   XXV. God's providence is secondly either ordinary or extraordinary. By the first follows that the order which was imparted to things in the beginning which manner and reason requires that this being placed the other follows Hosea 2:22, Jeremiah 31:35, 36 by the power which he imparted to the cause. That order now is nothing else than the law of nature which is common to all creatures or the nature of things themselves as strengthened by a certain determined order proceeding from the power and efficacy of that never useless command of God let there be let it be so be it; which expressing the power of something future indicates the duration steadfastness and stability and by its power works out all things which concerning those things usually happen. Therefore this law of nature is a certain communication of the divine law and will Job 38:12. Wh thereto further comes (1) a natural inclination or principle of working according to the law of nature Job 5:7. And also (2) a naturally infused propensity or a particular inclination of some creatures to more noble works with some semblance or footstep of reason Proverbs 30:24, 28, Jeremiah 8:7. Finally (3) a certain obedient power whereby all creatures are created fit to be subject submissive and obedient to their commanding Creator Psalm 115:3 and 148:8. (Amesius Medulla Book I Chap. 9.)

   XXVI. By the last or extraordinary providence God works above or beyond the established order of things. Examples you have Exodus 16:13, 15, 1 Kings 17:6, Acts 9 and infinitely more which are scattered throughout the whole holy book. Then whatever kind of things brought forth that carry men away into wonder are named miracles whose nature and being consists therein that they surpass nature; either of the universe such as the annihilation of a spirit; or of this or that kind when for example an ass speaks; or of this or that indivisible subject and its age or state as when for example a grandchild speaks all kinds of languages clearly and purely and a virgin bears. Therefore of such miracles no one can be cause whose powers do not surpass nature that is who is not God Psalm 72:18 and 136:4, Acts 3:12, 13, 16 since all creatures are subjected to the order of nature and perform powers and works which by the laws of nature are circumscribed and determined. Although they can be moral instruments insofar as they or by prayers obtain from God that he perform miracles through them: or make manifest that God wants to perform miracles Acts 3:6, 16, John 9:29, 30. And yet we do not deny that they can be causes of wonderful or unusual things which do not surpass the powers of nature but hide them; such as in the false prophets Deuteronomy 13:2 likewise in Antichrist 2 Thessalonians 2:9 and in sorcery appear.

   XXVII. Finally thirdly God's providence is either common or special. The common providence touching all creatures which until now we explained: which others name moral and which we shall treat expressly and broadly in the following chapter. And special providence touching rational creatures as such: and most special touching man and the church of the elect of which God's housekeeping providence tends to the gathering and outlining which the whole holy book pursues: in particular compare the places Deuteronomy 32:19, Psalm 77:21 and 91:11, Matthew 18:10, 1 Timothy 4:10 and the examples in Abraham and Isaac Genesis 22:12, in Jacob Genesis 33:4, in Joseph and well his whole life through Genesis 50:20, Acts 7:9, in David 1 Samuel 23:26, 27, in Elijah 1 Kings 17, in the Jewish church Esther 6 and 7:10, in Daniel with the youths Daniel 6, in Peter Acts 12, in Paul Acts 21:30, 31 and infinitely others more. So that the psalmist very rightly says: He wonderfully made himself a darling (or wonderfully guided) Psalm 4:3 and 73:24. Afterward you shall take me up into glory. In your counsel you have guided me and afterward received me into glory.

   XVI. In and concerning all these above-mentioned matters both good and evil God provides the matters according to the counsel of his will Ephesians 1:11 Acts 2:23 and 4:28 that is according to his eternal decree which is executed as an image which is a virtual (virtual) image and exemplary providence; like the execution or consequence thereof is an actual providence. Since therefore God thought good to excite and preordain the willing causes by the influence of his providence that they with previous counsel and deliberation might determine themselves under God to these or those works to which they by their nature are indifferent so there remains that that preordaining influence does not remove nor damage the true freedom. Their reasons are: (1) Because in Holy Scripture many acts are mentioned to which God nevertheless predetermined their causes for example all the evil which the Jews Pilate Herod the soldiers wholly wickedly and godlessly committed against our Savior they according to everyone's consent did voluntarily; meanwhile however God's hand and counsel or by a manner of speaking which is named hendiadys (that is one matter expressed by two words) the hand of God's counsel is said to have predetermined them thereto Acts 4:28. Likewise Paul voluntarily preached the gospel 1 Corinthians 9:17 meanwhile he says that he could not do that unless Christ wrought it in him Romans 15:18. Then likewise the heathens voluntarily believed Paul and meanwhile he says that it happened by the power of the Holy Spirit verse 12 yes he confesses that he was unfit to think anything good from himself; but that all his fitness was from God 2 Corinthians 3:5. Further (2) the king's heart that is his will works doubtless voluntarily; and meanwhile Holy Scripture says that it is in the hand of the LORD who inclines it to whatever he wills Proverbs 21:1 likewise Chap. 16:1, 2. Moreover (3) the will at least works freely and meanwhile nevertheless God is said to thelein to will not the power but the act of willing energein to work as well as the working itself Philippians 2:13. And (4) if freedom consists in bare indifference where then shall the freedom be found? even not with God as who after his decree which was from eternity never was indifferent to provide or not provide the thing decreed. Also the angels shall not work voluntarily because they now already are determined to the good and therefore not indifferent. Nor also (5) the devils or the unregenerate men because they by their inward corruption are determined to sin. Where therefore shall the freedom of the will be? unless perhaps in the regenerate men who can do both evil and good however if God works in them the willing. Also opponents have nothing which they with any show of reason can object against but (1) that necessities are contrary to freedom; that therefore a foregoing influence includes a necessity; and that it then also even thereby removes the freedom. However we in the preceding denied that that influence includes a necessity. (2) That what by the divine influence is long beforehand determined cannot determine itself by its own free will or counsel. Answer: God's influence excites and preordains the will naturally that the will under God may determine itself morally by own counsel and deliberation. (3) That the indifference being removed the freedom of the will is removed. Answer: Indifference is not the freedom; but that power of the willing subject whereby it works from previous and deliberate counsel and with rational complacency whereby it under God determines itself to work.

   Since therefore God thought good to work on and preordain the willing causes by the influence of his providence that they with previous counsel and deliberation might determine themselves under God to these or those works to which they by their nature are indifferent; so there remains that that preordaining influence does not remove nor damage the true freedom of the will. Their reasons are: (1) Because in Holy Scripture many acts are mentioned to which God nevertheless predetermined their causes for example all the evil which the Jews Pilate Herod the soldiers wholly wickedly and godlessly committed against our Savior they according to everyone's consent did voluntarily; meanwhile however God's hand and counsel or by a manner of speaking which is named hendiadys (that is one matter expressed by two words) the hand of God's counsel is said to have predetermined them thereto Acts 4:28. Likewise Paul voluntarily preached the gospel 1 Corinthians 9:17 meanwhile he says that he could not do that unless Christ wrought it in him Romans 15:18. Then likewise the heathens voluntarily believed

   Chapter Eleven

   On God's Special Providence

   Over Deuteronomy 30:16-18

   For I command you this day to love the LORD your God, to walk in his ways, and to keep his commandments, and his statutes, and his judgments, that you may live and multiply, and the LORD your God may bless you in the land whither you go to possess it. But if your heart turns away so that you will not hear but will be drawn away and worship other gods and serve them; I announce to you today that you shall surely perish, etc.

   I. After the general providence whereby and with which God is busy concerning all kinds of creatures with a natural working follows the special providence which busies itself particularly concerning rational creatures by a moral steering and government whereby they determine themselves to work or not to work; which providence by prescribing the duty and urging the same is performed by promises and threatenings as Moses teaches Deuteronomy 30 verses 16, 17, 18 etc.

   The Exegetical Part

   II. Where he prescribes God's special providence or moral steering in commanding and forbidding with the urgings and confirmations thereof by promises and threatenings. But concerning us are represented:

   1. The steerer or governor I certainly Moses as well the supreme steerer and lawgiver; but not in his name but in God's name as his servant faithful in all God's house Hebrews 3:5 so that the chief and supreme legislative power is with God the only lawgiver who can save and destroy James 4:12. Wherefrom we also note that God with his moral providence steers and governs men not always immediately as one thinks he often did Genesis 2:16, 17 Exodus 20:1... but many times also through rational creatures angels and men of which examples everywhere occur in the Scriptures.

   11. Those who should be steered and governed you namely the Jewish people which can be considered and viewed as men and thus he steers them by the moral law contained in the decalogue; as the church by the ceremonial laws; and as citizens of that republic by the civil laws. For to men under those threefold relation belongs from the power of their rational soul the power to comprehend and understand their duty and to obey the prescribed duty or resist against it.

   111. The steering or government itself: Which includes two things:

   1. The prescription of the good which Israel had to practice verse 16. Which includes:

   A. The act of steering or governing: I command metswah. The word properly means to prescribe a duty to be practiced with binding and obliging authority; likewise also to persuade and steer: joined with the preposition b for it includes a negation and means to hinder and forbid according to Mercerus on Amos 2:12. Likewise from G. David Kimchi. Sometimes it also means to permit 1 Chronicles 5:6 likewise also the Greeks anatellō Matthew 19:7, Luke 1:4. There it means a prescribing of a duty.

   I command that is I make known to you I point out to you the duty which you have to practice and I bind and oblige you that you practice it and that under threatening of punishment if you do not practice it.

   B. The duties prescribed by the command or steering. Which are:

   *. Moral which always and everywhere oblige:

   a. Love of God: the LORD your God to love. Thereof are depicted

   1. The act of loving to love that you love. The root-word ahabh the LXX translate distinctly: now by agapaō I love I cherish; then by another word phileō which says the same Proverbs 17:17; then by chairō I rejoice; and then by zēteō I seek. The philologists note that our Hebrew word ahabh means a burning and violent a tender and full of affection and heartiness propensity and inclination. For the love of God is not only the fountain and bubbling spring of all duties toward God so that there is no duty which does not spring from and out of love: but also a composition of all duties whence that saying of the Savior: You shall love the Lord your God... This is the first and the great commandment Matthew 22:37, 38.

   2. The object of love Jehovah your God. Jehovah one in being: Elohim God one in persons and well your God from the power of covenant-making.

   b. Intercourse and converse with God. To walk in his ways le-lekht to walk to go. To go or walk is with various steps from one place to another to move and continue. Be-darkōv in his ways. God's ways are either in which he himself walks the ways of providence Psalm 138:5 which are either ways of grace and mercy Psalm 25:10 or of righteousness and judgments Psalm 145:17 Ezekiel 18:25, 29. In these ways walk we also with God when we toward his as we walk; which happens when he walking with us in the ways of grace and beneficence we then walk in the ways of thankfulness and love: and he walking in the ways of his judgments we then walk in the ways of conversion and humiliation. Or God's ways are in which he wills that we walk Psalm 143:8 namely in his commandments Psalm 25:4 and 119:1 Isaiah 42:16 and thus generally. So that to walk in the ways of the LORD is to consort with God in one and the same ways both of his providence both of his commands.

   c. The maintenance of the divine commandments. Ve-shamar mitzwōtāyv and to keep his commandments. It is a more particularly determined duty than the preceding walking in God's ways as which besides the maintenance of the divine commandments also includes other duties; for which reason this present duty with the preceding explanatorily by the prefixed copulative letter vau that is and is joined together. The word shamar translated by keep means to preserve a matter with care vigilance zeal and diligence lest it slip away or be taken away. The word mitzwōtāyv commandments means properly all kinds of command or behest; here it seems particularly to indicate the moral commandments because it is joined with the statutes or ceremonial and with the rights or civil laws. So that keeping God's commandments is to watch most accurately the divine commandments and by their practice to be obedient to them Exodus 19:5 Luke 11:28.

   ‫ב‬. Ceremonial duties ve-chuqqōtāyv and his statutes. The word chuqqāh means the ceremonial law wherefore it is usually used of church ceremonies of the Passover Exodus 12:42, 43, of preparing the lamps Exodus 27:21, of the duties and garments of priests Exodus 29:9, of their washings Exodus 30:21, of the sacrifices Leviticus 3:17 and 7:36, 38. So that they also in the ecclesiastical depend only from him.

   γ. Civil duties u-mishpāṭāyv and his rights from shāphaṭ he has judged whence mishpaṭ which means either the pleadings and controversies of contending parties Job 18:13 or the judge's sentence; and the execution of the sentence. So that here it is indicated that also the Israelite republic was a government of God wholly and altogether depending from the divine laws so God as it were her supreme monarch and lawgiver.

   C. The reward of the practiced duty: That you may live and multiply and the LORD your God may bless you in the land whither you go to inherit it. And thus God indicates that he does not want to be served in vain Malachi 1:10 and 3:14 Job 21:15. By this reward God promises those pieces:

   a. Life ve-chayita and you shall live or that you live. The word chayah means to live likewise healthy preserved unharmed and prosperous to be. Life is the most general of all acts so that without it all goods are nothing even according to the judgment of the devil himself Job 2:4. He promises an all-wise and all-kind of life: natural spiritual and eternal.

   b. A multiplication ve-rabita and you shall multiply likewise also you shall be great Genesis 9:7. You shall increase and grow in number and in power. He therefore promises a reward which would not stand with those who obeyed it; but which also would pass over to posterity. In this multiplication lay an excellent benefit especially on the establishment and coming of the Messiah Genesis 1:28 and 9:7 Jeremiah 33:22 Zechariah 10:8.

   c. A blessing ve-yevārekhā YHWH eloheykhā and the LORD your God shall bless you in the land whither you go to inherit or possess as heritage. Here is depicted:

   1. The blessing;

   2. The blesser the LORD your God. The LORD Jehovah the almighty who powerfully can bless: Elohim the three persons of the Godhead Numbers 6:24-26 of whom each is almighty shall bring their own in the blessing that blesses with every spiritual blessing in Christ Jesus Ephesians 1:3. Your God who wills to do you good from the power of covenant-making.

   3. The blessed you namely Israel namely if you shall love him walk in his ways keep his commandments and likewise his statutes and rights; for to this condition the whole promise of blessing is tied.

   4. The place of blessing in the land whither you go to possess it as heritage. He understands the land Canaan which also was a well-spring of milk and honey Exodus 3:8 and 13:5 Ezekiel 20:6 and elsewhere continually and often a receiving place of all blessing Deuteronomy 5:16 insofar that without and besides Canaan almost no blessing for Israel was Deuteronomy 11:12.

   2. A prohibition of the evil which was to be avoided verse 17. Whereby come before us:

   a. The forbidden sins which are four in number:

   α. Turning away from God or hatred against him: if your heart turns away. This is set over against the prescribed love: For even like love is a turning toward turning to or inclination of the heart to a matter so hatred is a turning away and aversion of the heart from a matter. And in all sin is noted a turning away and aversion from God and from the good.

   and a turning and turning of the heart to the evil.

   b. Disobedience: ve-lo tiṣma‘ and you shall not hear. Shama‘ to hear means not only to hear with the ears; but also to understand with the heart and to obey with the deed; like also the Greeks akouō. Except that hearing with the ears precedes understanding with the heart and practicing the heard is the conclusion thereof. Likewise Romans 10:14 Isaiah 55:2.

   c. Stubbornness and obstinacy: ve-nidachtā and you shall be drawn away namely my words and commands with loathing or with stubbornness Job 21:14, 15 according to the example of Pharaoh Exodus 9:12.

   d. Idolatry: and bow yourselves before other gods and serve them that is conscious divine honor to other gods. Here is depicted

   1. The forbidden divine honor which is indicated with two words: of bowing down which otherwise not seldom means only civil honor but here without doubt divine: and then also of serving namely with all kinds of divine duties Matthew 4:10 Deuteronomy 6:13 and 10:20 Exodus 20:5.

   2. Those who must not be served namely other gods which are diverse and distinct from me alone who brought you out of Egypt out of the house of bondage Exodus 20:2, 3.

   b. The punishment of sins verse 18. You shall perish perish you shall not prolong your days etc. It indicates all kinds of destruction and downfall bodily spiritual and eternal; and all those evils which in a long and broad register are set forth Deuteronomy 28:15 to the end likewise Leviticus 26:14 etc.

   Thus we have in this one text if not all and each at least most things which belong to moral providence.

   The Dogmatic Part

   III. From which it appears that God in a particular way steers and governs those creatures which are endowed with reason both such as they are: for we do not read that God by commanding or forbidding by promising or threatening steers or governs any other creature except these. That manner of steering and governing borders on the one side the particular nature of the rational creature created after the image of the Creator endowed with understanding and will whereby it is the principle of its actions from and with deliberation and previous counsel and determines itself with respect to the elicited acts independently of any other creature: which therefore according to its nature must be steered and governed: on the other side the nature of the Creator who since he is a being simple and absolutely first and only independent requires and furnishes a creature which in everything depends from him not only with respect to its natural being; but also with respect to its moral being: but that it thus should depend a duty must be prescribed to it by commanding and forbidding by promising and threatening: and in the third place the duty which must be performed to the Creator of the creature requires that it know and acknowledge its duty and voluntarily perform it; and therefore that that duty be made known to it by commanding and forbidding; and urged by promising and threatening.

   IV. That particular way of steering and governing is by theologians named moral providence not so much because it busies itself concerning the forming and directing of manners; as because it works in a moral way: since God steers all other creatures with a natural working. That is he steers these alone with this working (for he uses also a natural working with respect to rational creatures) but because he with these is busy with this manner of steering. For although there is in a wider sense also with respect to irrational creatures a certain moral steering insofar as it means an objective and morally brought (tropica) motion which by presented outward signs and by natural good or evil things is performed; and whereby those irrational creatures are allured averted led and driven away: like also the angel steered Balaam's she-ass with a drawn sword Numbers 22:23, 25, 27: even so it is in a narrower and proper sense only busy with respect to rational creatures: and well so that they and their actions depend therefrom in genere morum that is in the matter of reason that is with respect to a moral goodness or badness. Examples you have Genesis 3:6, 2 Samuel 11:2 etc. Acts 9:3, 4. The same differs from the natural steering most therein that the natural immediately touches the effect with its power and working and brings it forth by touching: while the moral works that to which another cause voluntarily elicits the effect. Thus a preacher commending virtue does not immediately touch it in the hearts of the hearers and does not also bring it forth by touching: but he holds before the hearers such things to which they may determine themselves to moral the defending of the good.

   V. The acts of this steering touch either (1) the truth to reveal it to the creatures narrate teach confirm and defend: such as everywhere occur in Holy Scriptures. Or (2) the duties which must be practiced by rational creatures: both (1) by doing good and prescribed things; which are the commandments Micah 6:8 and that both such things which by and in themselves are good from their agreement with the natural righteousness of God and with the image thereof in man which are named natural commandments; as such things which only from the power of the Creator's will and prescription are good whose reason God always knows but for us very often unknown and hidden is to which men give the name of positive commandments. The which commandments in various ways according to the will and good pleasure of the lawgiver can be abolished changed extended and shortened. Both (2) by avoiding evil and forbidden things; wherefore the forbidden; and those again either such which from their nature are evil and contrary to God and his image; or only from the prohibition. Also the examples have the force of commandments and prohibitions Matthew 11:29 1 Corinthians 11:1 Philippians 2:5 certainly not all kinds Zechariah 1:4 Romans 12:2 but such approved as which agree with the laws otherwise one must not live according to examples. Or (3) indifferent things which neither in themselves nor from a divine command morally good or evil are; whereunto belong the permissions and allowances; and well moral since the natural belong to the general providence. These things in conception or position left over to our ability in supposition (1) good: if they (a) are handled with faith Romans 14:23 Hebrews 11:6. (b) If without offense and stumbling of the neighbor Romans 14:13, 21. (c) If to the honor of God 1 Corinthians 10:31 Colossians 3:17. Like they on the contrary (2) are made evil if something of these is lacking. Therefore in the singular (in fingulari) no human act is indifferent since we must give account of all and every particular act 2 Corinthians 5:10 even to an idle or empty word Matthew 12:36 yes to the least wish and desire of the heart Romans 7:7. Now God permits sometimes with expressed words Colossians 2:16, 20, 21 Genesis 2:16, 17 Leviticus 11:2, 3, 4 when he excepts these or those things from the forbidden; sometimes by nowhere forbidding compare Romans 14:14 Acts 10:15; sometimes with expressions even of commanding Deuteronomy 23:20 Genesis 1:28 even like he with the same expressions of commanding sometimes expressly forbids Numbers 22:20 John 13:27 such things as from comparison of other sayings of the lawgiver as from comparison of the circumstances must be carefully and prudently understood and distinguished. Or (4) concerning particular things by freeing them and exempting from them. Whereby with all things one must carefully and accurately distinguish: freeing or exemption (1) The abolition of a law whereby God takes from the law given by him all power of obliging. In this way he abolished the ceremonial and civil law for the Jews under the New Testament. (2) The remission of the law whereby God extends the obliging power of the law beyond the sound and content of the words. In this way he transferred the punishment which from sin is threatened in the law to the debtor's sufficient surety. (3) The freeing or discharge from the law whereby the law remaining wholly unhurt in its obliging power only this or that person this or that case is withdrawn therefrom. Thus God exempted from the command of rest on the Sabbath the priests in the case of sacrifices Matthew 12:5. However here must be noted that freeing or discharge does not go than concerning positive laws which depend from the arbitrary good pleasure of God the lawgiver: for the natural laws which are grounded and rooted in the nature either of God the lawgiver or of man insofar as he bears God's image are absolutely and altogether unchangeable. (4) The interpretation and explanation of the law which neither abolishes nor remits nor changes the law; but only explains that it is not the intention and aim of the law to oblige in this or that case. This interpretation and explanation also belongs to God with respect to the natural commandments. Thus he gave with respect to the prohibition of murder no discharge when he prescribed and commanded Abraham the slaying of his innocent and harmless son Genesis 22:2 that it should be understood to slay an innocent and that by slaying him he would not become guilty of violating the law concerning murder: but God explained only that such a slaying is not unlawful when it is practiced on the command of the supreme Lord of life and death. Thus also God gave no freedom or discharge concerning the law of theft when he charged the Israelites to demand from their Egyptian neighbors gold and silver vessels etc. Exodus 12:35, 36 so that it would be allowed them only and well in this case to commit theft; but he explained only that it was no theft to take and accept what belongs to others on the command of the supreme Lord of everything: this was to happen that they afterward in the wilderness would spend those things to helpful service utility and adornment for the building of the tabernacle; or because the supreme lawgiver assigned to them what they earned by their labor. Finally he also did not give dispensation concerning brotherly marriages with sisters concerning the first origin of men; but he explained only with the deed that such marriages in case of absolute necessity were no incest.

   VI. The things which are commanded and forbidden God by the same providence (1) not only sets before but above (2) urges in various ways according to the nature and degree of the goodness or badness which is in the commanded or forbidden things. Sometimes he urges them (1) with a single and simple law-confirmation by promising reward to the obedient Deuteronomy 28:1-14 and by threatening punishment to the disobedient Genesis 2:17 and 3:3 which he from the power of his avenging righteousness and according to the merit and equal worth of sin also necessarily sends and does Romans 1:32 2 Thessalonians 1:6 Psalm 5:5. Meanwhile even like under the commands is understood a prohibition of the opposite; and under the prohibitions a command of the opposite: so also under the promises threatenings of the opposite punishment; and again under the threatenings promises of an opposite benefit are comprehended: thus for example Genesis 2:17 under the threatening of death is comprehended the promise of life. Sometimes (2) with exhortations whereby he engraves the fitness honorableness and utility of the duty besides its necessity with the nature of counsel and advices named whence the exhortations or advices Psalm 16:7 not that they may be left to the free will but that the creature more willingly and openly Psalm 110:3 and voluntarily from noble-minded nature Psalm 119:36 should practice them. Also (3) with testimonies or as it were with earnest and fervent longings whereby the excellency of the duty and of obedience besides the disgracefulness and badness of disobedience is most powerfully expressed; which is so great that if it were possible it would carry away God himself into a desire and longing after it. Unless you would rather want that those longings as according to the opinion and from the mouth of God's servants are expressed to whom it is not unusual in this way to commend to the people the worthiness and excellency of a duty. Examples hereof you find Psalm 81:13-16 Deuteronomy 5:29 Luke 19:42 2 Corinthians 5:20 Isaiah 48:18. Finally (4) with the execution of the promises and threatenings or the actual sending of rewards or punishments Jeremiah 32:19 namely insofar as they very much avail to make the will go to practice the commanded and to avoid the forbidden; while other matters more suitably are brought to natural providence.

   VII. The most perfect rule of this moral providence is God's word written in Holy Scriptures Deuteronomy 29:29, 4:2 and 12:28, 32 Isaiah 8:20 Matthew 15:9 Psalm 19:8. And particularly of duty the divine law; both the particular and certain time-binding such as all positive and ceremonial and civil laws; and the general or moral law obliging all rational creatures at all times and in all places which in the ten commandments well chiefly and briefly but wholly perfectly and most perfectly is shown as we elsewhere shall teach expressly and broadly.

   VIII. Under this moral providence stands only and also all the rational creature since no creature without contradiction can not depend in everything from the absolutely first cause so with respect to its moral being and subsistence as with respect to its natural being and subsistence. Therefore particularly angels and men. Yes both are steered and governed by one and the same moral law insofar as it is shown in the ten commandments. Except that in the angels one must except what does not belong to the nature of a human body or to the morality of this mortal life as which from their spiritual nature by no means has place in them. Such things touching propagation which belong to the seventh commandment Matthew 22:30 many likewise to the fifth commandment touching subjection of inferiors to superiors; as well as to the eighth concerning each one's cost-seeking in his own calling; and finally also many duties of the second and fourth commandment to be observed particularly by men. However with respect to men this moral law even has these particularities. (1) That well the fundamental principles of this law are common to men with angels; but that very many derived things are proper only to men as concerning parents marriage food etc. (2) Since man by nature is more imperfect than angels and thus needs greater instruction and exercise; thence there is set positively in the ten commandments beside the law of nature as which otherwise is of the same kind with it like the sanctification of the seventh day Genesis 2:2. And (3) since man in this life understands and comprehends by the senses and thus from sensible to intelligible and spiritual things as it were with the hand is led; thence there are added to this spiritual law toward man outward signs and sacraments to elucidate and confirm them. And in these signs and tokens also a particular and positive law is contained and a general confession of obedience to the previously instilled law of nature and moreover a confirmation of that solemn engagement which consisted of promises and threatenings.

   IX. Finally God steers and governs men by his moral providence either immediately or mediately. By the first by himself alone as the only lawgiver James 4:12 and monarch who imparted to no one any ruling and governing power and authority; whence he is said to appoint kings Psalm 2:6 and that kings rule by him Proverbs 8:15 and hold judgment by him 2 Chronicles 19:6. And that not only in the commonwealth but also in the church Ephesians 4:11, 12, Acts 20:28 Luke 10:16 yes also in a household Exodus 20:12 Ephesians 6:1-5 etc. Therefore God teaches through them what to do and to leave stands in both republics: he urges it with promises and threatenings: he repays and rewards with benefits and with judgments. So that what in all that by all lawful executors of both republics lawfully happens is reckoned to happen from God. Hence he is said to sit in the congregation of gods Psalm 82:1 and it is the duty of inferiors to be subject to them and obey them not only from mutual agreement or from fear or by violence: but also from the power of divine institution for conscience sake Romans 13:1-5. Because this is the express will of our supreme governor and steerer 1 Peter 2:13, 14, 15 Deuteronomy 1:16, 17. And who thus obeys and fears obeys God Luke 10:16 even like on the other hand who resists against the servant resists against his Lord Romans 13:2. Therefore insofar as governors go beyond the bounds and side against God's supreme power we must resist them or at least not obey them; however not insofar as they are God's servants and his ambassadors and deputies. Something which must be noted (1) in the ecclesiastical state Hebrews 13:17. (2) In the civil state Romans 13:1, 2, 4. (3) In the domestic state Ephesians 6:1, 2, 4, 5, 9. Because this is the express will of our supreme governor and steerer 1 Peter 2:13-15 Deuteronomy 1:16, 17. And who thus obeys and fears obeys God Luke 10:16.

   XX. Further fifthly it incites and sets us to fear and reverence toward our supreme governor and steerer Psalm 96:9, 10 yes who (1) announced all kinds of punishments to the despisers of him and of his laws Deuteronomy 27:26 and 28:15... who (2) is as faithful in his promises as true in his threatenings Psalm 31:4, 5. Who (3) certainly and infallibly pursues his threatenings and executes his judgments Psalm 59:16, 17. Who (4) is righteous so that he cannot fail to execute his threatenings Psalm 11:4, 5 Romans 1:32 2 Thessalonians 1:7. Who (5) countless times most strictly punished and will punish the despising contempt and neglecting of the divine commandments Exodus 20:5. Who (6) from the nature itself of his laws and of his steering the violation thereof cannot go unmarked nor unpunished: since a law without a threatening and a threatening without execution absolutely is none and does not differ from a bare steering and exhortation yes even becomes a mockery to its despisers Galatians 6:7.

   XXI. Further sixthly since God by the moral providence is the supreme governor who to all the authority which they have derived and fetched from himself as the only lawgiver namely with conscious authoritative right; so here is cause and reason (1) that all subordinates acknowledge that they their authority and dignity not from themselves nor from the treaty and consent of their inferiors nor from violence and power by which they brought subjects under their power nor from anything else derive and fetch as the Machiavellians Hobbists and falsely named politicians but that they derive it from God who is the highest and supreme monarch Romans 13:1-6 1 Peter 2:13, 14, 15 Deuteronomy 1:16, 17. Consequently they have reason that they defend the honor and majesty of their supreme monarch above their own everywhere and always and that they cast their crowns before his feet as it were Revelation 4:10 Matthew 6:13. That they (3) with all power strive to extend magnify and increase his kingdom Matthew 6:10, 33 Acts 4:4 19:20 and 28:31. Yes also (4) that they most strictly punish and avenge the despising contempt and neglecting of the divine commandments Psalm 139:21 and 50:4, 5. And thus by all those things make their civil government a government of God wherein God sits in the highest place and his scepter is maintained above all whoever it may be Psalm 82:1 and thus his kingdom and power and glory be forever Amen! Matthew 6:13.

   XXII. Moreover seventhly by the moral government (whereby God is the supreme governor who to all the authority which they have derived from himself) the inferiors learn to what extent they must obey their superiors in all kinds of state ecclesiastical civil and domestic Romans 13:1, 2, 4 1 Peter 2:13, 15 Deuteronomy 1:16, 17 but also something from which they can learn in what way and how far they must obey their supreme governor namely insofar as they do not misuse their power and prescribe nothing against the supreme power of God. Therefore insofar as governors go beyond bounds and side against God's supreme power we must resist them or at least not obey; however not insofar as they are God's servants and his ambassadors and deputies. Something which must be noted (1) in the ecclesiastical state Hebrews 13:17. (2) In the civil state Romans 13:1, 2, 4. (3) In the domestic state Ephesians 6:1, 2, 4, 5, 9. Because this is the express will of our supreme governor and steerer 1 Peter 2:13-15 Deuteronomy 1:16, 17. And who thus obeys and fears obeys God Luke 10:16.

   of a turning and turning of the heart to the evil.

   b. Disobedience: ve-lo tishma‘ and you shall not hear. Shama‘ to hear means not only to hear with the ears; but also to understand with the heart and to obey with the deed; like also the Greeks akouō. Except that hearing with the ears precedes understanding with the heart and practicing the heard is the conclusion thereof. Likewise Romans 10:14 Isaiah 55:2.

   c. Stubbornness and obstinacy: ve-nidachā and you shall be drawn away namely my words and commands with loathing or with stubbornness Job 21

   particular reason or rational principle in it. But one must say that it includes no reason or rationality; but some animals have such a nature which seems to represent humanly as Solomon mentions of four animals Proverbs 30:24-28. But the question is for what reason the serpent is said to be more subtle than all the animals since there are animals subtler than the serpent? Some answer that its subtlety since its cursing is diminished; and if this is not true that it nevertheless rightly is said to be subtler not with respect to everything but with respect to natural instincts and dispositions and as it were arts to preserve its life against dangers. Whence Aristotle (Hist. Nat. Book VIII Chap. 12) says that serpents are malista epibouleutika most plotting. And also it naturally has the power covertly and subtly to damage man because standing in the way and hiding under the sand which has the same color with it bites the horse's legs Genesis 49:17 and with raised hoods like cockscombs flying at the eyes as bait deceives and hurts. Hence Aristotle says that serpents malista epibouleutika are most plotting.

   11. The seduced or tempted namely the woman ve-tomer le-ishshāh and she said to the woman. This subtle one chose for himself the woman to assail and seduce: not only because she from her nature was a skēnos asthenesteron weaker vessel 1 Peter 3:7 which he therefore thought to overcome so much the easier; but also that she being overcome her husband Adam might more easily and lighter be triumphed over by her exhortations and persuasions and in him at last the sin be consummated which would pass over to the whole posterity of the first parents. Whether this happened Adam present or absent Scripture does not say; but one seems from the circumstances to be able and permitted to conclude that it happened in his absence since otherwise as head he would not have behaved as a private person in this matter. Now whether the serpent spoke or was spoken we already said before at least in part. For here is no difficulty if we say that Satan through the serpent's senses could make a distinct sound in the air which the woman understood. Moreover one would come to ask for what reason the woman immediately did not recoil from the speech of a speechless and irrational animal or rejected the intercourse with the serpent? Here various things could be answered: (1) That the woman newly created as yet did not know that irrational animals speak and reason. (2) That she thought it happened by a miracle and therefore must the more test that God dealt with her in an unusual way. (3) That she thought God would be with her in grace to overcome the temptation. Whatever there is she must at least have given the tempter and seducer occasion by inattentiveness and carelessness whom she with indignation and abhorrence should have pointed from the house and rejected.

   111. The temptation itself which happened by a double assault namely by a trick and by persistence. He deals with questions not with round sayings: which seems learned from his followers the heretics as of Laelius Socinus elsewhere is related that he was accustomed subtly to assail the eternal deity of Christ with questions and puzzles. And well with divers ambiguous questions such as the devil also in the oracles of the heathens is noted to have done. Whence Apollo is named ambiguous because he gave loxan phōnēn an ambiguous utterance or confused and doubtful divine sayings. Meanwhile in the tempting and seduction of Satan a twofold assault comes before us:

   1. The first concerning the divine command. And here again

   a. Satan's question. Is God also has said you shall not eat of every tree of this garden. The serpent crawls with ambiguities. For at first sight he might seem to aim at the truth of the command or whether it is true that God forbade it. Aph ki is it so? is it true? is it really so? Thus the Thalmudists and Arabians. Has God said? But secondly he might seem to have asked for the reason of the prohibition why did he command to hoti eipen as the LXX has. What is it that he said? To what purpose would he say it? There is no reason to say so also God says nothing of what he says without reason. But here is no reason therefore he did not say it. Thirdly he might seem to speak of his design and intention to seduce. Whence the Jews set the Hebrew words aph ki how much more or by much more so that the sense is much rather God hates you or has forbidden it from envy and malice that he does not permit you the use of all trees because he begrudges you so great a happiness which by enjoyment of this tree would come over you. Finally fourthly with the words kol etz ha-gan of every tree of the garden he might seem to have asked whether he forbade the use of all trees or only the use and enjoyment of one certain tree: thus tempering ordering and turning what he being discovered and caught would come to say that he named it only of one tree.

   b. The woman's answer verses 2 and 3 wherein and whereby she acknowledges:

   α. God's permission: Of the fruit of the tree we shall eat me-etz ha-gan ne'ekhal. Etz of the tree a change of number as much as of the trees to indicate that God permitted her the use of all trees and of each in particular except this one alone.

   β. The prohibition with the added engagement verse 3. But of the fruit of the tree which is in the midst of the garden God has said thereof you shall not eat nor touch it lest you die. There are who think that these are the woman's words already then staggering corrupting on the one side God's command by adding thereto you shall not touch it from vexation grief or hatred of the death magnifying and aggravating it: and on the other side lessening the threatening engagement lest you perhaps die. The command had said you shall surely die. Others however would rather that they are the words of the woman still in the state of righteousness from godliness and reverence for the command as if she wanted to say we may not even touch the fruit which we may not eat: and then they determine the ambiguous word pen perhaps to the touching alone because they say that that little word not always is a doubtful little word Psalm 2:12 Isaiah 27:3 yes that it sometimes is a confirmatory little word Jeremiah 36:18 compared with 2 Kings 22:13 and Matthew 15:32 with Matthew 8:3. I prefer the last because she began to stagger from the second assault of Satan. 2. The second assault goes concerning the obliging compelling reason of the command. In which assault he

   α. On the one side denies the threatening: lo mut temutun you shall not surely die. He did not say you shall not dying die; but not dying you shall die so that he denies only the fixed certainty of death at which the woman seemed to doubt.

   β. On the other side sets in place a double promise of which

   α. The first looks to the soul and her knowledge and science: For God knows that on the day you eat thereof then your eyes shall be opened. Here the little word ki must be translated by but instead of ki im only as if he said God knows that this will be most useful to you consequently he did not forbid it ve-nifqeḥu ‘ênêkem and your eyes shall be opened namely the eyes of understanding that is you shall be so penetrating that you shall think that until now you were as blind. Meanwhile he plays with a double meaning of the word; he promises that you shall know but he means that you shall experience good and evil.

   β. The second promise looks to the excellency of their state ve-heyetem ke-elohim and you shall be as God not bound and determined by a certain prohibition and restraint nor subjected to anyone: and particularly herein that you shall know good and evil: for of Jupiter Homer says pleiona idēi he knows more (he knows very many things) and Cicero in Hortensius knowledge and science is the life of the gods.

   1v. Satan's victory in and by the woman's transgression and in and by the first-created men's violation of the covenant of works: of which as it were three steps are mentioned:

   1. An inward one the lust or desire in the woman: And the woman saw that the tree was good for food and that it was pleasant to the eyes and a tree to be desired to make one wise. And she saw or has seen. So that we not wrongly nor foolishly infer that sin enters into man through the outward senses and particularly also through an unregulated sight and that into the world came by the violation of the first covenant. Thus Job not in vain made a covenant with his eyes that he might not lust after a maid or give heed to a virgin Job 31:1. And yet she not only beheld that tree and its fruit with the eyes of her body; but also with those of her soul and compared them with Satan's sayings and with the reasonings of her understanding; and with the sayings of her Creator she should have compared them: for she did not want to allow what did not agree with her reason. So that the apostle not unjustly advises to bring down every imagination reasoning and thought captive under the obedience of Christ 2 Corinthians 10:5. Particularly however is depicted a threefold cause of her perverse desire:

   α. Her throat and gluttony she saw that the tree was good for food to eat: certainly not that it was truly good for supporting and maintaining life; but because it seemed to her good for her throat: so that here is meant the desire of the flesh 1 John 2:16.

   β. The tree's beauty that it was pleasant to the eyes: herein lies the lust of the eyes there.

   γ. A desire for vain knowledge that it was desirable to make one wise: which desire of life seduces that they deviate from the truth and wander from the truth to errors. And that belongs to the pride of life there.

   2. An outward one namely the eating of the forbidden fruit: And she took of its fruit and ate. First she took that which she to Satan said was forbidden to her then immediately after also ate and thereby consummated and perfected insofar as it concerns herself and her own person the transgression and violation of the covenant of works.

   3. The seduction of the man: And she also gave to her husband and he ate. And thus the violation of the covenant of works was consummated to pass over to the whole posterity of the first parents: which teaches that it is not enough for the sinner that he seduced and sinned himself unless he also seduces others and brings to sin: even like the drunkards cannot endure that others are sober.

   The Dogmatic Part

   III. By this eating therefore of the forbidden fruit the first-created men for themselves and for their posterity violated the covenant of nature and cast themselves and their posterity into utmost misery. Which clearer than the sun appears: (1) From the Scriptures both of the Old Testament Hosea 6:7 and of the New Testament Romans 5:12 etc. (2) It appears from experience when one sees that Adam's whole posterity is involved in the same sin death and damnation Romans 5:12 etc. (3) It appears from the abolition of this covenant and the substitution of a new covenant immediately done by God Genesis 3:15.

   IV. That covenant-violation is by the apostle expressed with diverse names Romans 5. Namely (1) sin but with an emphatic demonstrative adjective which is very emphatic hē hamartia verse 12 that sin namely great and preeminently. (2) Transgression parabasis verse 14 namely of the law and of the covenant of nature. (3) Fall paraptōma insofar as man even thence from the highest pinnacle of dignity headlong fell into an abyss of misery. (4) Disobedience parakoē insofar as he did not hearken to God but to Satan.

   V. Along various steps this covenant-violation was gradually advanced and gone to the highest pinnacle. For the woman (1) hearkened to Satan in the serpent her tempter. After that she (2) perhaps falsified God's word by adding to his command the touching of the fruit which Genesis 2:16, 17 does not express: with lessening the power of the engagement lest you perhaps die. At least (3) she beheld the forbidden tree with desire she saw that the tree was good. Further she (4) grasped the forbidden fruit. And also (5) ate. Finally (6) she also gave to her husband to eat after her example. Whence one can understand in what sense the apostle says that not Adam but the woman was deceived 1 Timothy 2:14 namely not immediately by the serpent but by the woman.

   And Adam also did not consummate his transgression along other steps: for he (1) allowed the instigation of his wife. (2) Turned away from God. Further (3) inclined over to sin. After that (4) to the committing itself of sin. And therefore also (5) to the propagation thereof.

   Whence although in the last of these steps was the consummation of the covenant-violation nevertheless also in the first was sin so that one might say that man was already there before he committed the outward act of eating although that sin by the consummation would not have passed over to posterity since God said on the day you eat thereof you shall surely die namely with your whole posterity. Or now the first motion to sin was in the understanding some drowsiness inattentiveness or error or rather in the will a certain desire for own excellency there is dispute among theologians according to their various presuppositions. Those who make the determination of the will depend in everything from the last judgment of the practical understanding turn thereto inattentiveness error or unbelief which determined the will to a perverse desire and lust for own excellency. Those on the contrary who maintain that the proper and true subject is only the will think that inattentiveness and unbelief so long as they all precede the will's inclination can be no sin: that therefore the first motion to sin was an unregulated desire for own excellency which afterward carried him away to inattentiveness error and to a wrong judgment so that he judged the means to obtain his excellency which Satan propounded to him as true. And this approves the order and progress of the temptation although the matter is of no weight and concern.

   XI. The chief cause thereof was not God either by an eternal decree as which well was the cause of an infallible future becoming but not of the future sin itself: both by his influence as which only brings forth the subjective or matter of sin not the unlawfulness and badness as the form of sin: both by withdrawal of grace and of any necessary help as which there was none for the committed sin or could happen without unrighteousness; for it would have been an announced punishment before the sin was committed: although we meanwhile acknowledge that a second strengthening confirming and ratifying grace (whereby the act of sinning would not be prevented and an opposite act of obedience would be provided as being undeserved and that by a certain determined wise and righteous counsel and deliberation of God) was not imparted to man: therefore there is nothing remaining than that not God but man by the misuse of his free will the chief cause itself of this covenant-violation was Ecclesiastes 7:29. By own voluntary election which neither by the divine decree nor by his influence is removed or in any way hurt. Yes he not only sinned with freedom of spontaneity willing and without any compulsion; but also with freedom of indifference insofar as he in himself and by his nature was not determined to that sin however much he outwardly with respect to the divine decree was determined.

   And if one asks in what way he by original righteousness endowed with perfect wisdom holiness and righteousness could sin? I shall not answer with the Pelagians Jesuits and Remonstrants that in him by creation there was a strife and wrestling between flesh and spirit: for then I would say that God was the cause of sin because he imparted the fleshly desire Romans 7:7 and according to God's pronouncement Exodus 20:17 against the apostle beyond doubt sin: I shall rather say that he could sin although endowed with so great wisdom holiness and righteousness because he therewith was mutable (since immutability is among God's properties: and also the prohibition itself of the covenant of works would have been superfluous if he altogether could not have sinned) and by the strongest assaults of temptations changed from his innate righteousness while God's second confirming and strengthening helping grace altogether undeserved meanwhile ceased.

   IX. The helping causes to this covenant-violation were on the one side the woman with respect to Adam not rightly with subtlety as some Jews trifle; but by persuasive words of human wisdom previously suggested to her by Satan; as the serpent with respect to the woman that is Satan not under the form of a serpent as it pleases Cyril Cajetan and others; but in the serpent as it is said to be the subtilest of all animals. The sin of Satan himself was pride 1 Timothy 3:6 and thence arisen envy against God and against God's image in man. For he who by seeking and standing after an unregulated excellency lost the regulated one therefore grudged the excellency of others and became maliciously driven to fight them and root them out. And yet he was not a compelling cause or in any way a natural cause of sufficient juridical necessary or firm and certain efficacy in bringing about this covenant-violation; but a moral cause by asking advising tempting infusing into man how he voluntarily might adapt himself to sinning; whence he received the name of tempter Matthew 4:3 and also of seducer 2 Corinthians 11:3.

   His temptation now was nothing else than a subtle reasoning whereby he under semblance of the true and of the good tried to seduce man to the false and introduce into the evil. Something he sought and also obtained: (1) By showing and magnifying the good which he promised as if it were the highest: your eyes shall be opened you shall be as God knowing good and evil. (2) The means fit and suitable to obtain this good propounding as light and certain: on the day you eat thereof etc. this God knows. (3) The very great danger that hung over their head hiding and warding off: you shall surely not die. This is sufficiently the common deceit of all temptations: yet there were by these their particular deceits as: (1) That he chose for himself a serpent as his instrument of which Holy Scripture says that it was more subtle than all the animals of the field Genesis 3:1. But what kind of preeminence of subtlety this was (which also elsewhere is taught Psalm 58:5, 6 Matthew 10:16 2 Corinthians 11:3) we showed in the exegetical part. (2) That he wanted to assail the woman 1 Timothy 2:14. The man present or absent Scripture does not say: that thus he not only might have a weaker opponent; but also by the overcome woman might more easily triumph over the man. (3) That in the first assault he established nothing; but only asked to try the opinion and steadfastness of the woman. (4) That he made a trick which on many sides was doubtful and ambiguous as we in the explanation of the text noted and marked; that namely thus for him there might be so much greater room and opportunity for escape. (5) That in the second assault the divine command being called into doubt and question by the now staggering woman he cunningly unmanned the threatening so that he either denied the truth or at least the necessity. (6) That in place of the removed threatening he placed the promise of an excellent advantage. Finally (7) that to prove his promise he misused the name of God and of the forbidden tree itself: God knows that on the day you eat thereof your eyes shall be opened and you shall be as God.

   Although now by Satan's subtlety and the woman's seduction this covenant-violation was consummated (Satan tempting and the woman seduced while divine providence had the steering thereof) it touched and concerned not them alone but also all their posterity as we in the foregoing chapter noted namely as the covenant of nature inasmuch as it was not made with them alone but also with all their posterity as the apostle clearly says Romans 5:12 1 Corinthians 15:22 since also the punishment itself confirms it above which not only was done to the first-created who were present but touches all their posterity. Compare Book III Chap. 12 §. X.

   Concerning the time now since Holy Scripture does not determine it so very precisely so differ among themselves both Jews and scholastics as also theologians. The cabalists fetch and draw from some letters that the fall happened in the twenty-ninth year of the world. There are who think that the first-created men persevered in the state of righteousness the time of thirty-four years and seven months so long namely as the Savior sojourned on earth; but who believes that after the blessing of multiplication no children were propagated by the first-created men in so great an intermediate time? Some with Luther think that this happened on the seventh day after the begun creation or on the Sabbath day. Maimonides Irenaeus Chrysostom Theodoret Cedrenus Augustine Bernard and others would rather that it happened toward the evening of that day on which man was created. In this obscure matter this seems clear: (1) That there was some intermediate time between both namely between creation and fall; that (1) man might give names to the particular creatures Genesis 2:20. (2) That the woman might be formed from Adam's rib Genesis 2:21, 22. (3) That Eve might be joined to Adam in marriage there verses 22, 23, 25. (4) That the married might be blessed by God by imparting to them dominion over sublunary things Genesis 1:28 and permission to enjoy all the fruits of the garden there verse 29 except the one tree of knowledge of good and evil Genesis 2:16, 17 and that the covenant of nature might be set up with them. All which things require some time. Meanwhile it is (2) probable that they did not spend much time in the state of righteousness. For (1) if they had eaten of the tree of life and been confirmed in the state of life against the fall Genesis 3:22. (2) Eve would have received an uninfected and sinless fruit. (3) After the matters which preceded the fall and now are immediately mentioned which could be performed in a short intermediate time the fall is mentioned. Therefore it is (3) most probable that the first-created men persevered at least some days yes during one week in the state of righteousness. For here nothing comes before that strives against it yes that confirms it rather. (2) All the foresaid things could hardly conveniently and easily be performed within few hours. (3) When the Sabbath was instituted everything was still very good Genesis 1:31 compared with Chap. 2:1-3. Further (4) the first-created men could within few hours accurately experience what the state of righteousness is and what kind of its blessedness is. Also does not press sufficiently for the opposite: (a) That they would not have refrained so long from the tree of life nor from the use of marriage: for he who preserved them few hours from the fall could also preserve them few days in abstinence from the foresaid things. That (b) the first-created men toward evening after the sin now just committed were called to account by God Genesis 3:8 for it is not said that this happened on the same evening of their creation. Also does not press more (c) that Satan is a liar and manslayer from the beginning: for this does not indicate from the first day of the created man like it does not indicate from the beginning of creation both of the whole creation both of the first hour of the created man. Nor is there (d) less weight and concern in the proportion between the fall and the death of the second Adam who died on the sixth day and at the sixth hour or midday: for besides that here is no firm and rigorous connection so that proportion can have place if the fall happened at the sixth hour of the second week. Finally the place nevertheless Psalm 49:13. Man being in honor does not remain: since the Hebrew word adam here does not mean the proper Adam but as a common noun man; and the verb yalin means shall remain overnight not he remained overnight; and finally overnight says to persevere to a certain time in this or that state Psalm 25:13 Jeremiah 1:18. Meanwhile I would not dare to determine anything absolutely here.

   XV. This is finally that great and not sufficiently able to be bewailed violation of the covenant of nature the chief crime of the human race and the world's highest fall: wherein not this or that particular sin as of the throat as of pride as of theft as it pleases the Papists but the seeds and the pool of all sins are to be noted. For therein was pride unthankfulness unbelief idolatry disobedience carelessness perverse curiosity an all-worst desire and touching of a forbidden thing lovelessness against the children and posterity manslaughter against the whole world faithlessness and violation of the covenant yes in the violation of this so solemn sacrament as a general confession of disobedience a contempt and despising of the covenant rebellion and a whole apostasy from God. All which things by the circumstances are infinitely aggravated for example: (1) Of the person laden with so many benefits of God adorned with so many gifts from the power of original righteousness and divine image not subjected to any incentives to sin. (2) Then the object which overflowed with so great an abundance of all kinds of things so that man with no least difficulty should have refrained from one tree. (3) Then the place and time that he newly created and placed in God's temple on the one or other assault of the tempter immediately cast away the weapons for his own and his posterity's salvation. All these particular things

   Book Four

   Contemplative-Contemplating Theology

   Of Man's Fall from God

   Chapter Two

   On Original Sin

   Over Romans 5:12

   Therefore just as by one man sin entered into the world, and by sin death, and so death passed upon all men because all have sinned in him...

   I. After the particular consequence of the first covenant-breaking insofar as it was immediately announced to the first-created men we spoke in the preceding chapter §. XVII. The general consequence insofar as it presses all descendants of the first men is first sin afterward the punishment of sin. We note in Holy Scriptures a twofold sin original and actual sin. Of the first we shall here speak from Romans 5:12.

   The Exegetical Part

   removed all indifference especially the natural indifference the freedom certainly ceases; but it does not cease when only a freedom of independence is removed.

   XXXII. The question is: (V) Whether that preordaining influence makes God a cause of sin? Julianus formerly maintained that consequence from hatred against Christians. Likewise also the Pelagians and Pelagian-minded Socinians Jesuits Remonstrants Mennonites and Lutherans with intent to blacken the Reformed church lay that consequence and slanderously add that the Reformed teach such an influence of providence whereby God incites and drives Satan to tempt and seduce men; whereby he with a hidden power moves man to sin; whereby God with us yes even more than we does the deed as we only instrumental causes: while we distinguish concerning sin three things: (1) A certain habitude or act of the rational creature wherein the moral badness inheres for that badness is not a substance which exists by and in itself like the Manichaeans babble. (2) The anomia unlawfulness or badness which is in the habitude and in the act and herein alone they place the whole being of sin. (3) The composition from both those foregoing parts growing together. As far as the first concerns namely the presupposed habitude or act they maintain that it is naturally good and thus depending from the first and highest good; and therefore they extend hereto the influence of divine providence because Holy Scripture clearly teaches it Acts 17:28 Romans 11:36 and because also the surpassing excellency of God's own goodness requires it: for if God did not therein influence he would not be the absolutely first cause and therefore also no God. As far as the second concerns namely the unlawfulness or badness since that is not a being (ens); but only a defect or privation which admits no efficient cause but only a privative; so they maintain that the influence of divine providence does not touch it but only permits; yet that on that permission sin certainly follows. As far as the third concerns namely the whole composition of sin; so they maintain that divine providence concerning it is busy in various ways both morally by forbidding it; as naturally by steering directing and punishing it. Therefore (1) since the whole nature of sin consists only in an unlawfulness and the influence of divine providence does not touch that unlawfulness; so clearer than the sun it is that God by the influence of providence does not become a cause of sin. Then (2) sin cannot be brought forth than by transgression of the law and since God by the influence of his providence does not transgress the law nor can transgress it; so there remains that God by that influence does not become a cause of sin. Further (3) since on the one side according to Holy Scripture Psalm 5:5 and according to God's nature as the highest good God cannot be the cause of sin which all acknowledge: and on the other side we read that God with and by his providence variously is busy concerning sins for example Acts 4:28 and 2:23 Genesis 50:20 2 Samuel 12:11, 12 and 24:1 so he even thereby does not become a cause of sins. More like things we shall not press for the present.

   If opponents object: (a) That nevertheless that influence which determines man to sin is the cause of his sin so the answer comes light and easy from the said that the influence is cause only of the act wherein the sin inheres but not of the sin itself. If one says (b) that that preordaining influence supposed man cannot fail to sin. Answer: He can not with a power of cause and in a divided sense (in sensu diviso) as one speaks insofar as man by it from and through his nature is not determined to sin: although he cannot with a power of effect and in a composed sense: but therefore the sin is not an effect of the influence; but only a consequence thereof. If one says (c) however that influence which excites man to sin which is the chief cause of that act must be named rather the cause of his sin than man who is nothing more than only the instrumental or less chief cause thereof. Answer: God is well by his influence the chief cause of the act itself; but man alone is the cause of the sin itself which is in that act. Meanwhile (d) some Reformed theologians say that God by reason of this influence clearly and expressly is a cause of sin. Answer: If they speak so they speak harder than they should want but they mean nothing else than that God is cause of the act as such wherein from the creature alone the badness and unlawfulness accrues wherein alone sin consists; but there is not even one Reformed theologian who wanted to show who said that God is cause of the unlawfulness or sin insofar as it is sin.

   XXXIII. It is brought: (VI) Whether in divine providence there is a certain general and indifferent influence on all creatures which is determined from the particular creatures each according to its nature and kind; and from man according to his own free will or choice? Aristotle with his Peripatetics like he acknowledged God's providence concerning general things alone with denial of the care of particular things especially of those which concern us or depend from our free will so acknowledged he no other influence of divine providence than a general one with rejection of a particular. The Pelagians and Pelagian-minded Socinians Jesuits Remonstrants to maintain more powerfully an independent indifference of man's free will acknowledge to the one hand a certain cooperation with or influence in all things; to the other hand only a general and indifferent one which causes the being life and motion of all as Acts 17:28. But which is determined and particularized from particular creatures and particularly from man according to his free will. Like for example the sun generally and equally spreads its rays over and in all sublunary things to bring forth general things; but which rays are determined and particularized from particular presenting creatures; whence men are accustomed to say the sun and a man generate a man the sun and a lion a lion. There lack not among them who seem to want to determine it to evil works: but even these covertly and most of them openly extend it equally to good and evil things. The Reformed like they acknowledge no general decree as we saw above in the chapter on God's decree likewise acknowledge no general influence of providence but only such a one which indeed all things but each in particular does and determines. Because (1) the whole content of Holy Scripture and what we already previously had in the dogmatic part teaches a particular providence for example concerning Adam Noah Abraham etc. consequently the influence also is particular. (2) Because it is read that it determines the particular acts of the will Proverbs 21:1 and 16:1 Philippians 2:13 Jeremiah 31:33 and elsewhere. (3) Because also nature teaches that the rational creature depends from God's general or natural providence not only with respect to its natural being; but also with respect to its moral being so that it without contradiction in neither way can be withdrawn from both divine providences. (4) Because not only man's understanding who shall be converted is subject to his blindness; but also the will needs is with its aversion from God and from all spiritual good and with inclination to the opposite: whence it necessarily requires that by a natural working of God not only from understanding the blindness be removed but also from the will that corruption. Also opponents have nothing which they can object against than that by such a working the will is robbed of its freedom whereon we expressly and broadly answered in the preceding chapter.

   XXXIV. It is brought: (VII) Whether God by his moral providence steers and governs man by evangelical advices distinct and different from the commandments? The Pelagians because they place in man's free will an independent indifference whereby he can will or not will this or that according to his good pleasure and good pleasure want in some moral matters (to help more powerfully their monastic vows which they impose on each one by and through which the authority and riches of the Roman pope so much increase and grow) to leave man's will indifferent and independent so that he without sin can do or not do those moral things by giving him evangelical advices distinct and different from the commandments. The Reformed on the contrary maintain that advices or exhortations are no less obliging than the commandments; only distinguished that those exhortations or advices urge obedience with reasons taken from man's utility; while the commandments urge the same with compelling reasons from the lawgiver's authority. Since therefore there is no essential difference between exhortations and commandments and consequently not between evangelical exhortations and commandments? Because Scripture overthrows those exhortations (whence superfluous works come) with many proofs: (1) When it commands to love God with whole heart and neighbor as oneself and therein places the sum of the whole law and prophets Matthew 22:37. (2) When it commands whatever is righteous honorable holy and praiseworthy Philippians 4:8 beyond which nothing morally good can be thought out. (3) When it commands to spend soul and body and all we have and can for God's service 1 Corinthians 6:20 Romans 12:1 Titus 2:14 1 Peter 2:9 and 3:18 beyond which no greater or any other moral good can be thought out. (4) When it requires courageously to follow Christ as the most perfect pattern Luke 9:23 1 Corinthians 11:1 Philippians 2:5 to purify ourselves even as he is pure 1 John 3:3 to walk even as he walked 1 John 2:6 yes to follow God himself Ephesians 5:1 insofar that we are perfect even as he is perfect Matthew 5:48 beyond all which nothing more perfect can be thought. (5) When it likewise gives and propounds as commands and commandments those things which opponents bring to exhortations: for example also what to love enemies Matthew 5:43, 44 to leave willingly all things however most dear and worthy for Christ's sake Mark 10:29 with which agrees the counsel given to the young man by the Savior Matthew 19:21-25 yes to preach the gospel gratuitously which opponents even urge as a most superfluous work from 1 Corinthians 9:18 where however the apostle expressly testifies that he did it on command verse 17. And (6) that new song which virgins are said to have sung does not prove that the virginal state is an evangelical counsel (since it in itself is an indifferent matter) and that the reward thereof is something more excellent than eternal life. Likewise (7) that the apostles and others for the benefit and service of the poor and needy first church sold their goods and spent for their benefit does not prove a certain evangelical counsel; since they were held and obliged by a divine command even to lay down our life for the brethren 1 John 3:16. And what finally (8) of all things essential and accidental perfection they prate and babble shows well degrees both of virtue and of reward; but not an evangelical counsel which prescribes an undeserved and uncommanded duty and promises a golden chaplet better and greater than eternal life.

   XIII. It is brought: (III) Whether in the moral providence there is any other rule and standard besides Holy Scripture or the divine law? The spiritualists take besides and beyond Scripture for a rule and standard the suggestions of their particular spirit. The Socinians and rationalists their reasons philosophers. The Papists add to the Scriptures besides their evangelical advices the decrees of councils the institutions of popes and opinions of church fathers. Also those things we investigated and tested Book I Chap. II §§. LV LVI LVII and following wherefore here it will be enough to have merely touched them with the finger.

   The Practical Part

   XV. From the moral providence first God is known as the supreme and general king and governor of the rational creature and particularly of man from whom all power of ruling and governing is derived and determined and in all ways depends. Whence he usually is named a king Psalm 29:10 and 95:3 a Lord (in a narrower sense) Malachi 1:6 the only lawgiver who can save and destroy James 4:12. God now is and shows himself a governor and steerer or rather a Lord: (1) In the world by the general providence powerfully directing and steering all things to their ends as we noted in the preceding chapter. (2) In a commonwealth by prescribing laws thereto Deuteronomy 4:5, 8 and setting thereto governors as his deputies by whom he himself rules Romans 13:1 and arming them with his sword there verses 2, 3, 4. Finally (3) in the church like a householder Malachi 1:6 in his house 1 Timothy 3:15 and his household Ephesians 2:19 to steer and govern not only with laws promises threatenings with repayments rewards and punishments; but moreover also with covenant-making whereby he binds himself willingly to his creatures as to debtors: since the first covenant-making happens with the whole human race in the first men; and it being violated by sin he afterward made a second with the elect and that in a wonderful way steers as such is described in the whole holy book. The absolutely supreme governor is therefore the Most High and Most Merciful God; and by recommendation the highest Mediator Jesus: the subordinates all kinds of servants: the tools instruments and as it were scepters are the law and gospel: the reward of obedience is all kind of blessing particularly eternal life: the punishment of rebellion all kind of evil and most of all eternal damnation.

   XVI. Hence it advises us secondly to acknowledge and accept God as our governor and steerer and to subject ourselves humbly and readily to his steering and government Psalm 2:11, 12 1 Peter 5:6 James 4:7. For it is above all things required in subjects that they acknowledge and accept their king and subject themselves to him. Let us subject (1) our understanding to his instruction and teaching give ourselves thereto make ourselves pliant and obedient and powerfully suppress and cast down all fleshly imagination which resists and rises against it 2 Corinthians 10:5 Galatians 1:15-17. For indeed it does not become the subject to inquire into or trace the reasons of his princes' sayings 2 Chronicles 25:16 Romans 11:33. Let us (2) subject our will under his will as it is revealed to us in and by his laws Micah 6:8 Deuteronomy 10:12, 13 Psalm 40:9. So that nothing more powerfully incites us to do the good or draws back from doing evil than the known will of the lawgiver. And let us most of all and chiefly watch from all that stands contrary to his will Matthew 6:39, 42 2 Corinthians 10:5. Further (3) let us curb all dispositions motions and desires Galatians 5:24 that they at no time become seditious and assault against God our governor ruler and lawgiver.

   Thus it is (1) fitting and seemly that we subject ourselves to the Father of spirits Hebrews 12:9 even in his strictest dispensations. Thus (2) the body of Christ subjects itself to its head Ephesians 5:24. And this belongs (3) to the essence of our covenant-making with God that as he binds himself to us and shows himself to be our God and governor so we readily and ready accept him and subject ourselves to him as his subjects and thus the covenant is confirmed that he be our God and we his people Ezekiel 34:30. Like (4) it is a crime of a condemned and damnworthy rebel against God to exalt before himself his own wisdom will and desires to his governors and rulers and thus also even to gods Psalm 2:3 Luke 19:14.

   XVII. And also it incites us thirdly to show and behave obedience to his prescriptions and commands. For also it is not enough to have accepted and confessed him with full mouth as a Lord governor ruler and king unless we also do his will Matthew 7:21. Obedience is a fruit of subjection Malachi 1:6 1 Peter 2:18 1 Corinthians 4:21 Colossians 4:12. Thereto serviceable and profitable that we earnestly consider: (1) The supreme authority of our governor who is the only lawgiver who can save and destroy James 4:12 Psalm 47:3 Exodus 34:6, 7 and 20:5, 6. (2) The equity and perfection of the laws Deuteronomy 4:8 James 1:25 Psalm 19:8, 9, 10, 11 Romans 12:2. (3) The aim of the laws themselves as which serve not to the profit and advantage of the governor and steerer Psalm 16:2 and 50:12 but to salvation and blessedness of those who are steered and governed Psalm 19:12, 13 Deuteronomy 30:20 and 32:46, 47. (4) The benefits which are tied to obedience Isaiah 55:2, 3 1 Timothy 4:8. (5) The bonds of obligation whereby we are bound and obliged to our governor and steerer Romans 12:1 Deuteronomy 32:46. (6) The eternal perdition of those who do not obey Deuteronomy 28:15 etc. and 27:26 Galatians 3:10. And that we thus may obey our supreme governor and steerer so it is necessary: (1) That we with all zeal and effort make investigation of his will and accustom ourselves thereto Proverbs 4:4. Let us then open the book of nature Psalm 19:1 and of conscience Romans 2:14, 15 and most of all of Scripture John 5:39 let us meditate day and night thereon Psalm 1:2 which even princes must handle continually Deuteronomy 17:18-20 Joshua 1:8 and rich and poor must live by to obey Deuteronomy 6:6, 7. (2) That we humbly beseech God our governor and steerer with fervent prayers that he incline our hearts to his commandments Psalm 119:36 and 141:4. (3) That we cast down all imagination and every high thing that exalts itself against the knowledge of God and bring every thought captive to the obedience of Christ 2 Corinthians 10:5. (4) That we to all his instead-placed deputies obey in both kinds of government both in the civil Romans 13:1-4 as in the ecclesiastical Hebrews 13:17. For who hears the ambassador hears his Lord Luke 10:16 even like on the other hand who resists the servant resists his Lord Romans 13:2. Therefore insofar as governors go beyond bounds and side against God's supreme power we must resist them or at least not obey; however not insofar as they are God's servants and his ambassadors and deputies. Something which must be noted (1) in the ecclesiastical state Hebrews 13:17. (2) In the civil state Romans 13:1, 2, 4. (3) In the domestic state Ephesians 6:1, 2, 4, 5, 9. Because this is the express will of our supreme governor and steerer 1 Peter 2:13-15 Deuteronomy 1:16, 17. And who thus obeys and fears obeys God Luke 10:16.

   XX. Further fifthly it strengthens and confirms our trust on our most beneficent governor and steerer from the power of his promises which he gratuitously added by his laws 1 Timothy 4:8 and which trust springs forth from faith and the faithfulness of the promiser 2 Thessalonians 3:3 Hebrews 10:23 and 11:11 Revelation 3:14. Whereby he therefore to his subjects as many as shall subject themselves to him repays with a reward Revelation 22:12 and as a righteous judge will set up the crown of righteousness 2 Timothy 4:8 and judge in righteousness Psalm 67:4 and 96:13.

   XXI. By consequence sixthly it obliges and binds us still to its maintenance that is to show and prove obedience to the law of this covenant. For (1) although it by that violation is abolished with respect to the power of justifying Romans 3:20 yet it does not cease with respect to the power of binding and obliging Romans 3:31 Matthew 5:17-20. For the law of this covenant is with respect to its greatest part a natural and in all parts moral that is general law with respect to all places and times. And although God by the violation of this covenant which happened from our side as absolved and discharged from the obligation to repay the promise: yet we by our sin by no means are discharged from the obligation of obedience. Therefore it obliges us (2) much more that there God who by right and lordship could have exacted that obedience from us as something we owe him as our most absolute Lord nevertheless wanted to deal as a friend with a friend by covenant-making to await it from us without doubt hereto that we should bring it to him so much the more willingly and readily. Like Philemon verses 8, 9, 14 Psalm 110:3. It obliges and binds moreover (3) that there God that obedience by his command alone as something which we owe him could have exacted nevertheless rather willed by covenant-making with imparting of so great and such a promise of life and of all blessedness to allure us thereto. Like Psalm 81:13, 17. It obliges us (4) because he on the other side to us by an utmost strict threatening of death and of all evil willed to incite that we should understand that that obedience is not only a mere and single friendship-duty but an utmost strict and owed debt Genesis 2:16, 17. It obliges also (5) because we the chief matters of this covenant and the obedience required therein by voluntary consent accepted and by nature were enough obliged to our Creator nevertheless by this covenant-making bound ourselves so much the more. Like Joshua 24:15, 16, 21, 22, 24, 25. Finally (6) it obliges also that we by not obeying once become faithless covenant-breakers rebels perjured and that on those same crimes so often committed and with all their consequences bring over us as often as we step beyond the bounds of our due obedience. Like 1 Peter 4:2, 3.

   XXXVII. Finally ninthly let us wonder at and praise the riches of God's inexhaustible wisdom and goodness whereby he from our utmost disgraceful covenant-breaking could and willed to make occasion to erect with us a certain new and much more excellent covenant. For it is utmost worthily to be noted and marked that the covenant of nature almost wholly and altogether violated and as antiquated God in its place set the covenant of grace in the promise of the woman's seed Genesis 3:15 that when man had extremely hurt and cast down himself God as it were hastened to restore him by his Son. For this he (1) in his eternal decree ordained and determined Ephesians 1:4-6. Thereto he (2) permitted the violation of the covenant of nature namely that by the substitution of the covenant of grace occasion might be furnished to make manifest the glory of his grace according to election. Therefore the violation of the covenant of nature opens in more than one way although only by accident the way to the covenant of grace. For thereby (1) with respect to God was furnished the most suitable occasion to bestow grace and mercy on the most miserable man by Christ: hominis enim extremitas Dei est opportunitas: That is man's utmost lack of opportunity is God's (most suitable) opportunity according to that known saying. (2) With respect to man arose an utmost absolute necessity of a certain Mediator of forgiveness of sins of quickening and sanctifying by faith of a certain covenant of grace. (3) With respect to grace itself which the violator's death demands the covenant of grace places there by the self-surety. O happy fault which merited for us such a Redeemer. See therefore wonder and adore: (a) God's strictness in punishing the surety Romans 8:3. (b) His goodness in forgiving and acquitting the transgressor Romans 5:15. (c) His wisdom in joining righteousness and mercy Romans 3:25, 26 in making so great a poison so great a medicine. Therefore if the first covenant had not been violated so the second so excellent covenant would not have come in its place: if the first man had not been corrupted so the second would not have been promised: if that first sin had not been so frightful so there would not have followed such a more than abundant grace in its place. So that Augustine rightly exclaims: O happy my sin and guilt by which distinguished while he is drawn by love also his love itself for me desiring it and longing after it with all my endeavors is opened to me. I would never have acknowledged his love if I had not experienced it in so great dangers. O how happy am I fallen who after the fall rose happier. Lib. Meditationum chap. 6.

   XXXVIII. Finally tenthly let the contemplation of the covenant of nature almost wholly abolished wherefore Scripture also makes very little mention of it discover to us God's utmost absolute lordship over all creatures whereby he from all the trees could forbid man one: and his unlimited lawgiving power whereby he to man could prescribe permit and forbid everything according to his will and good pleasure: in a covenant to enter with all not only present but moreover future and that to the end of the ages yes also to exempt therefrom the second Adam: particularly his wonderful condescension to us men whereby he (1) who is a most absolute almighty Lord entering a covenant with us bound himself to us as it were equal. (2) Who has and possesses his own right and therefore could exact us and all that is ours as debtors made himself to us by his promises as debtor. Compare Romans 11:35, 36. (3) Who without any mutual reward which we owe him (namely utmost accurate obedience to his law) could have exacted nevertheless wanted by covenant-making to await it from us without doubt hereto that we should bring it to him so much the more willingly and readily. Like Philemon verses 13, 14 Psalm 110:3. It obliges also (4) that he on the other side by an utmost strict threatening of death and of all evil willed to incite us that we should understand that that obedience is not only a mere and single friendship-duty but an utmost strict and owed debt Genesis 2:16, 17. It obliges also (5) because we the chief matters of this covenant and the obedience required therein by voluntary consent accepted and by nature were enough obliged to our Creator nevertheless by this covenant-making bound ourselves so much the more. Like Joshua 24:15, 16, 21, 22, 24, 25. Finally (6) it obliges also that we by not obeying once become faithless covenant-breakers rebels perjured and that on those same crimes so often committed and with all their consequences bring over us as often as we step beyond the bounds of our due obedience. Like 1 Peter 4:2, 3.

   XXXIX. Further from God's condescension to us and our ascent toward and to God appears the surpassing and grievous disgracefulness of our apostasy from God which we nevertheless for the sake of a certain tree as a very small matter wanted to deem small and slight yes despise and from the covenant with our Creator Hosea 6:7 and the therein promised all-wise and all-kind of life particularly spiritual eternal we disdained; and reckoned to ourselves the guilt of death and of all evil. Must we not here and with much more right bewail: The crown of our head has fallen: alas now for us that we have sinned Lamentations 5:16. Likewise Ezekiel 16:23. It has happened according to all your wickedness (alas alas you says the Lord GOD). For we are (1) by this covenant-breaking in the fall of the first-created men (until the new covenant is set up) shut out from all covenant with God and thus godless without God in the world without means Ephesians 2:12. We are (2) thereby cast into a state of sin death and utmost misery insofar as we (still placed outside the covenant of grace) lie under the guilt of punishment of the violated covenant under the curse and all kind of death natural spiritual eternal and therefore (3) dead in sins Ephesians 2:1 yes also even bodily dying daily not only the life-strengths from day to day decreasing; but also our days. Likewise 1 Corinthians 15:31. (4) Children of wrath Ephesians 2:3 every moment subjected to the fear of all-wise death Hebrews 2:15. Yes (5) already long ago condemned by the pronounced sentence of the Judge and as it were already long ago bearing God's wrath abiding on us John 3:18, 36. We are (6) in this state of death and misery altogether foolish and insensible; insofar that we in so great misery promise ourselves everything yes the best Luke 18:9-11 Romans 7:9, 10 Revelation 3:17. But after a sick man without feeling and pain is judged by physicians to be the worst and most dangerous sick. We are (7) to this whole misery so made enslaved doomed that we also in this state even the offered means Christ faith and everything disdain and reject John 1:11 Hebrews 2:3 1 Corinthians 1:23 and 11:14. Of all which matters we shall perhaps speak a little more distinctly in their places.

   XXVI. Consequently fourthly let our first in the first-created men committed covenant-breaking advise us that we vigilantly watch and guard ourselves from and against the powers of our free will lest we be haughty Romans 11:20 trusting and relying too much on our own wisdom and righteousness. For if the first-created men endowed with original righteousness fell shall we who are bereft thereof not much easier fall? If they possessing utmost wisdom fell shall we not fall we blind fools? If they were seduced by Satan then still as it were a young tempter shall we not much easier be seduced by now already an old artist? If they in paradise alone shall we not who are in the world surrounded by the fiercest and worst men and spirits? If therefore they so great and such men by their own free will fell and were cast into covenant-breaking with God into violation of the whole divine law into an all-kind pool of abominations; shall we not say with David: Surely men of low degree are vanity children of men are a lie: in the balances they will go up they are altogether lighter than vanity Psalm 62:9. Let us therefore endeavor and strive: (1) Herefrom more and more to discern how slippery and smooth it is and how dangerous for matters of eternal salvation yes even all matters to commend and entrust to own wisdom and strength: for example like Peter Matthew 26:35 compared with verses 70, 72, 74 and thousands of others. Let us rather (2) cast our cares and anxieties on God Psalm 55:23 and particularly the whole matter of our salvation from Christ alone depend trusting and leaning on that Rock whereon he built his church which the gates of hell shall not overpower Matthew 16:18 from whose hands no one shall ever pluck one single sheep John 10:28, 29 from whose love no one and nothing shall separate us Romans 8:35... Meanwhile (3) let us work out our own salvation with fear and trembling Philippians 2:12. And let him who thinks he stands take heed lest he fall 1 Corinthians 10:12. Finally (4) let us cast ourselves most humbly before God: Direct my steps in your paths that my footsteps slip not Psalm 17:5 let us from the contemplation of the fall of the first men watch from the lusts and temptations of Satan. For if Satan seduced those who were blessed with wisdom holiness and perfect righteousness to covenant-breaking with God to all-kind violation of the divine law to all-kind pool of abominations; what would he not do to us wretches in so great confusion of affairs? Let us here think: (a) Who Satan is (1) our enemy who very much seeks to sift us as wheat Luke 22:31 Zechariah 3:1. Who walks to and fro through the earth Job 1:7 1 Peter 5:8. Who (2) is our adversary who as a roaring lion goes about seeking whom he may devour 1 Peter 5:8. Who is (3) diabolos a slanderer Revelation 12:9 and 20:2 katēgōros accuser of the brethren Revelation 12:10. Who is (4) a manslayer from the beginning John 8:44. Who is (5) the old serpent Revelation 12:9. The old adversary and old enemy with whom we war: almost six thousand years have passed since the devil warred against man; he has now through antiquity itself learned through and through all sorts of temptations artifices cunning seductions and plots says Cyprianus Exhortatio ad Martyres. He tempts (6) by himself Matthew 4:1 and by others 1 Corinthians 7:5. He tempts (2) by the external senses what is seen what is heard Genesis 3:1 and by the internal 2 Corinthians 4:4. (3) By parts and steps gradually that he seduces without feeling; he begins doubting he continues boldly he asserts assures and concludes most presumptuously. Thus he dealt with the first-created men Genesis 3 thus also with the God-man Jesus Matthew 4:1. (4) By subtle deceits he shows as it were the highest good: You shall be as God: I shall give you all these things. The evil that must follow on sin he lightens and diminishes yes takes it wholly away: You shall surely not die: Cast yourself down for it is written that he shall give his angels charge concerning you. The means to obtain the promised good he propounds as light and easy: Eat: If you fall down and worship me. (5) He observes everything suitable for him and serving his advantage: he assails the weaker the woman 1 Timothy 2:14 or if stronger then when they are weaker the fasting and hungry Savior. (6) He observes man's temperament age exercises desires and longings to cast him down; for example a miser he tempts by gain Matthew 26:15 a youth by the lusts of youth 2 Timothy 2:22 Jude 16. Therefore that we may be safe and secure: (1) Let us diligently note his designs 2 Corinthians 11:12. (2) Let us watch from and flee all intercourse and communion with him by which Eve was seduced to covenant-breaking. Particularly Matthew 4:10 Get away Satan. (3) Let us watch from any particular evil desire lest we give Satan that occasion or opportunity of temptation for example of pride and haughtiness whereby the first-created men seem to have been seduced. (4) Let us carefully avoid all occasions of sin Matthew 26:58 compared with verses 68, 69. (5) Let us vigilantly observe and attend to our outward senses sight hearing taste feeling: Eve saw that the tree was good. Likewise Job 31:1. (6) Let us manfully resist James 4:7 1 Peter 5:9 Ephesians 6:12. (7) Let us in and with trust and prayers depend only from God Matthew 26:41 Ephesians 6:13 Luke 22:32.

   More hereof perhaps in its place.

   XXVIII. Likewise sixthly let us watch from the enticements of this world 1 John 2:16 as by which the first-created men were seduced to covenant-breaking with God. That is: (1) Let us watch from the lust of the eyes: She saw that the tree was good. (2) From the lusts of the flesh: that it was desirable. (3) From pride and haughtiness: You shall be as God. (4) From flatteries even of our friends: She also gave to her husband with her and he ate. What all these things are temptations and snares 1 Timothy 6:9 2 Timothy 2:26. And therewith also cannot consist the love of God James 4:4 Matthew 6:24 1 Corinthians 7:32, 33. Therefore that we may be safe and secure from the world's seductions: so we must (1) overcome the world 1 John 5:4. We must the world's lusts renounce Titus 2:12. (3) The world not follow nor conform ourselves thereto Romans 12:2. But on the contrary (4) We must despise and disdain the world with all that is its Hebrews 11:25, 26 Revelation 12:1. We must (5) avoid and flee it 2 Peter 1:4 1 Timothy 6:11. All which we shall do: (a) Through Christ who overcame the world John 16:33 Revelation 3:21 and 5:5. (b) Through faith 1 John 5:4, 5. (c) Through the Spirit who is stronger than the world 1 John 4:4-6. (d) Through God's word Ephesians 6:17 Revelation 12:11 Matthew 4:4-10.

   Particularly from all kind of sin's steps whereby the first men gradually fell to their covenant-breaking: (1) Then ambition whereby they wanted to be happy as God. (2) Then unbelief whereby they turned away from God's word. (3) Then error which was born from unbelief. (4) Then consent of the senses whereby they beheld what must not be beheld heard what must be heard tasted what must not be tasted touched what must not be touched: that they not finally fall into the abyss of covenant-breaking: as of sin's ingredients of this covenant-breaking: namely (1) Then pride and haughtiness whereby we do not want to offer the honor that belongs to us as it were to seek and hanker after God's throne and seat 1 Peter 5:5. (2) Then unbelief whereby our corrupt understandings degenerate and deviate from God's simplicity 2 Corinthians 11:3. (3) Then disobedience Romans 5:19. (4) Then gluttony. (5) Covetousness. (6) Theft. (7) Manslaughter and other abominations which were included in this one covenant-violation as we now already showed.

   Particularly from all covenant-breaking which God numbers among all kind of utmost abominations Romans 1:31 compared with 2 Timothy 3:3 for which God excludes even the confessors of the covenant Psalm 50:16, 17. And subjects them to various threatenings Genesis 17:14 Jeremiah 11:10, 11 Hosea 8:1 yes also even to frightful judgments; the examples appear in Saul Joshua 9:3 compared with 2 Samuel 21:1-10 and in Zedekiah 2 Chronicles 36:13 2 Kings 25:5-7 Ezekiel 17:12-22. Most particularly let us watch from all faithlessness and covenant-breaking with God as of which one lives that God usually took utmost strict vengeance on the Israelites Hosea 10:4. Let us therefore from contemplation of the fall of the first men watch from Satan's lusts and temptations. For if Satan seduced those endowed with wisdom holiness and perfect righteousness to covenant-breaking with God to general violation of the divine law to all-kind pool of abominations; what would he not do to us wretches in so great confusion of affairs? Let us here think: (a) Who Satan is (1) our enemy who very much seeks to sift us as wheat Luke 22:31 Zechariah 3:1. Who walks to and fro through the earth Job 1:7 1 Peter 5:8. Who (2) is our adversary who as a roaring lion goes about seeking whom he may devour 1 Peter

   according to all your wickedness (alas alas you says the Lord GOD). For we are (1) by this covenant-breaking in the fall of the first-created men (until the new covenant is set up) shut out from all covenant with God and thus godless without God in the world without means Ephesians 2:12. We are (2) thereby cast into a state of sin death and utmost misery insofar as we (still placed outside the covenant of grace) lie under the guilt of punishment of the violated covenant under the curse and all kind of death natural spiritual eternal and therefore (3) dead in sins Ephesians 2:1 yes also even bodily dying daily not only the life-strengths from day to day decreasing; but also our days. Likewise 1 Corinthians 15:31. (4) Children of wrath Ephesians 2:3 every moment subjected to the fear of all-kind death Hebrews 2:15. Yes (5) already long ago condemned by the pronounced sentence of the Judge and as it were already long ago bearing God's wrath abiding on us John 3:18, 36. We are (6) in this state of death and misery altogether foolish and insensible; insofar that we in so great misery promise ourselves everything yes the best Luke 18:9-11 Romans 7:9, 10 Revelation 3:17. But after a sick man without feeling and pain is judged by physicians to be the worst and most dangerous sick. We are (7) to this whole misery so made enslaved doomed that we also in this state even the offered means Christ faith and everything disdain and reject John 1:11 Hebrews 2:3 1 Corinthians 1:23 and 11:14. Of all which matters we shall perhaps speak a little more distinctly in

   Chapter Three

   On Actual Sin

   Over James 1:13-15

   No one, when tempted, should say, I am tempted by God, for God cannot be tempted with evil, nor does he himself tempt anyone. But each one is tempted when he is drawn away and enticed by his own desire. Then desire having conceived gives birth to sin, and sin when it is fully grown brings forth death.

   I. The contemplation of actual sin.

   The first sin being a consequence of the first covenant-breaking namely both the original the imputed and inherent we have propounded and explained. Therefore we shall now descend more directly to the second namely actual sin whose contemplation and consideration we shall build on the words of James 1:13-15.

   The Exegetical Part

   II. In which the begetting or birth of actual sin is most accurately delineated by two parts namely

   1. The begetter or generating cause concerning which our apostle is busy both by refuting the wrong opinion concerning God as begetter of sin and of death as by setting forth the true one. Therefore come before us here

   1. The refutation of the wrong opinion concerning God as begetter or cause of sin and of death. No one when tempted let say I am tempted by God for God etc. Here is

   α. The refuted mēdeis peirazomenos no one tempted the tempted and well all tempted no one. Someone when he is tempted or by the enemies of the truth by outward persecutions to abandon the confession of the religion; that he from those persecutions may abandon Christ's name: but of these temptations the apostle had spoken verses 2, 3, 4 when you fall into various temptations: Or he is tempted from his own heart on occasion of the persecutions to waver or even apostatize from the confession of Christian truth. Peirazō from peirō means to investigate by piercing deep that it may appear what is hidden within; it is sometimes taken in a good sense Genesis 22:1 Psalm 26:2 2 Corinthians 13:5 sometimes in a bad one as here like also Matthew 4:3 and 16:1 and elsewhere. Whence the devil is named ho peirazōn the tempter. Nivarinus notes on Matthew 4:1 that peirasthēnai means to be subtly tempted and deceitfully solicited. Here now is refuted every tempted both he who is named a Christian both even an unbeliever; because to no one and no human being befits that godless and unfounded opinion that God who is the highest good would tempt anyone to evil.

   β. The refuted matter or the refuted opinion the matter of sin: let him say legatō both with the heart think set and with the mouth say against which God cannot be tempted with evil apeiras tos gar theos estin kakōn. Some join this half-verse in this sense: even like he himself cannot be tempted to evil deeds so he also takes no pleasure in tempting anyone. The word apeiras tos the common Latin translation by non tentator non-tempt er (intemptator) (unless intemptator is here less properly read for intentatus that is untempted not tempted); so that from it this sense would arise: he tempts no one he stirs up no one to do evil and to act badly. However thus one and the same would be said twice; therefore you shall not bind the word in an active sense: it sounds therefore better in a passive sense: untemptable of evils or cannot be tempted. Is added as to a determination kakōn with or of evils; both of evil thoughts both to evil thoughts. Therefore no one can with truth say: I am tempted by God. If one objects yes God is tempted Exodus 17:2, 7 Deuteronomy 6:16... and he tempts Genesis 22:1 Deuteronomy 8:2 and 13:3 so it is answered that is said of a temptation of trial investigation or also manifestation; but here is spoken of a temptation of entangling or of seduction. God tempts well: 1. By prescribing hard commands. 2. By visiting man with chastisements and punishments. 3. By loosing the bridle to Satan. 4. By refusing to impart gifts and helps or for sins righteously to withdraw them. 5. By presenting occasions of sinning. 6. But by ordering inclinations to evil fitting shaming directing determining. But he

   de en genade toward his church to declare since he there he who by his authority and dominion could have prescribed man's duty by threatening without any promise Romans 11:36 nevertheless wanted to deal as from friendship and as with his like Deuteronomy 7:7, 8. Then (2) that he more familiarly and openly might deal with the sons he wanted to deal not by commanding but by treaty and covenant-making in the way of each other like friends 2 Samuel 7:19 1 Chronicles 17:17. Likewise (3) that man might the more surely promise himself the promised goods because they from the power of covenant according to right are owed to him 2 Samuel 23:5 Psalm 89. Finally (4) that he might be made so much the dearer and beloved and so much the freer and more willingly honored and served by the sons Psalm 110:3.

   V. For these and other reasons moved he went into covenant with and in the first-created men with the whole future human race which covenant is described Genesis 2:16, 17. Where he to man promised life on condition of perfect obedience to the natural and also to the positive law to earn; and man from his side accepted the condition. For that this was a covenant we already learned from Hosea 6:7 and from the nature of the matter itself; and we confirm it with both sacraments of the tree of life and that of the knowledge of good and evil whereby nothing more suitably means and seals than life on obedience and death on disobedience as we in the exegetical part showed and proved.

   VI. That therefore the covenant of nature in this way established God confirmed and ratified with a twofold sacrament of which the first namely the tree of life sealed the reward of obedience namely an all-wise and all-kind life Genesis 2:9 whether it was one in indivisible or one in kind Revelation 22:2 Ezekiel 47:12. Now it seems thus named not as if once tasted it would have imparted immortality by a certain natural power in the way of the so-called herb Nepenthes or Ambrosia (god-bread) which according to the poets' fictions the gods eat in heaven; or at least that it could have extended man's life to a very long time which was the opinion of many among Papists and Lutherans like Socinus and Episcopius without any reason: nor because that tree would have had to furnish a help and remedy to man's weakening powers since man during that state was subject to various weaknesses; particularly also since it is by no proof or evidence certain that the use of that tree was permitted to man without distinction since it is promised to the overcomer alone Revelation 2:7. Whence it does not appear that Adam touched it before the fall. Therefore this tree brought life or the all-wise blessedness the bodily spiritual and eternal not by its power; but sealed it according to Augustine's testimony when he says: The other trees were for food this also for a sacrament. Since the fall of the first men this tree first received an image of God's Son who is named the tree of life which is in the midst of God's paradise Revelation 22:2 that is the cause of eternal life for all who lay hold on it Proverbs 3:18. All which is not said with a certain light allusion; no but shows that Christ is he in whom as all promises so also that first which was made to Adam is yea and amen 2 Corinthians 1:20 John 1:4 14:6 and 6:35, 48, 50, 51, 55.

   The second sacrament which the tree of knowledge of good and evil ratified to the transgressor the punishment of his disobedience Genesis 2:16, 17. What kind of tree now this was does not appear: for what some from the ancients of a fig-tree because man immediately after the fall clothed himself with its leaves as if he had plucked them from it or from a neighboring tree; or of an apple-tree from Song of Songs 8:5 is uncertain or altogether foreign. This tree is named the tree of knowledge of good and evil: (1) That from a certain inward power to hasten the use of reason as if the first-created men from creation were as innocent children: for how and in what way would God according to this opinion to man as to a child which as yet is not sufficiently powerful of reason have been able to prescribe so great a law and under so great a threatening that he should not have been able to obey it? Not to add that man already beforehand by God's image was provided with wisdom Colossians 3:10. Nor (2) from a certain inward power and ability to excite the vital spirits going making and quickening: since something material does not work immediately on a spirit or soul: and if it had had that inward power why then did God forbid him the use of this so great tree? Nor also (3) from the lying suggestion and temptation that they by using it would become and be as God knowing good and evil Genesis 3:5 for who would believe that God would have wanted to name a tree from Satan's lies? Therefore there remains (4) nothing else than that it was thus named from an experiential knowledge of the good which by the transgression they would lose and of the evil which thereby would be brought over them. This second sacrament now seems to have been added by the first: (1) That God might show and prove his utmost absolute lordship over the first-created men and likewise over all the trees of paradise yes over all creatures: therefore it pleased the Creator to except this one tree from all. (2) To furnish man for trial of his obedience matter. For it is indeed a chief chapter of obedience when one maintains a command only because the lawgiver prescribed and commanded it although one can trace no other reasons of the command and prescription: and when the forbidden thing the prohibition only therefrom removed is indifferent yes even good Genesis 1:31. Whence Augustine de Genesi ad literam Book VIII Chap. 13: That tree which was not evil was forbidden that the maintenance itself of the command should be good to him and the transgression evil. Finally (3) that from it and thereby the future transgression of man might be aggravated partly because he in so light a matter and of no least weight would not obey his Creator who permitted him the use of all trees; partly also because he for a matter absolutely of no least weight wanted to deem and slight his Creator and benefactor and his lordship and authority: by doing that which only therefore must not be done that God's lordship and lawgiving authority might not be violated. Let me add (4) that God thus with this one positive command might enclose the whole natural law which was inscribed and innate in the hearts of the first-created men and the whole obedience of man in this token and likewise seal it: so that this one act would draw all with it and either show and approve or overturn the whole obedience of man: for having maintained this one positive command he would have shown toward God an unscathed and by no earthly desire polluted and degenerated love and proved himself in everything less than God and subject to him: even like he by violating this command confessed and proved that he rejected God's lordship from his hand; and that he rather as a lord of the sublunary world wanted to live with him as with his equal; yes that he would not suffer with good mind God's lordship over him; which is an utmost great and very violent rebellion.

   That covenant now although violated by the transgression of the first men nevertheless is not thereby wholly or antiquated or remained wholly and altogether. It is antiquated: (1) With respect to the power of justifying Romans 3:20 since by the works of the law no flesh shall be justified Romans 3:20 Psalm 143:2 Galatians 3:11. (2) With respect to its strictness and of death since it no more requires perfect obedience from the transgressor himself on pain of death Romans 8:3 but is content that by the surety it is done enough for him. Therefore it is further (3) antiquated with respect to the power of cursing Genesis 3:13 since it from the power of God's gracious moderation rests in the surety from the debtor. These things then being removed the covenant of works has still place namely: (α) With respect to perfect obedience apt to be proved to the moral law Exodus 20 since God loves him with whole heart and neighbor as oneself Matthew 22:37 and thus perfectly to be 1 as our Father who is in heaven is perfect Matthew 5:48. Then (β) with respect to the threatened punishment Deuteronomy 27:26 Galatians 3:10 Romans 6:23 Hebrews 9:27. Further also (γ) with respect to the power of cursing but those who are not at least who are in the covenant of grace taken up by Christ from the curse of the law having become a curse for us Galatians 3:13 from Deuteronomy 21:23. So that the covenant of grace (whereby what the law could not do since it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the righteousness of the law might be fulfilled in us Romans 8:3, 4) not so much came in place of the covenant of nature as came thereto.

   The Polemical Part

   XXIII. The question and differences of this chapter we thus sufficiently handled beforehand in the dogmatic part. It will nevertheless be useful and profitable for distinction's sake briefly to mention the chief differences. The question is first whether the first-created men violated the covenant not only for themselves but also for all their posterity? The Pelagians and Socinians from hatred against hereditary sin and love to the free will which by this sin would still remain unscathed deny it; the Reformed affirm it from the reasons which we assigned §. XIII: there we add the following consonant pieces to confirm the right. (1) When parents lose the possession of a hereditary farm so the children also lose it because they had received it not only for themselves but also for their children: Likewise (2) the children of parents justly pay the debts of parents; but also for their children they received them: Like (3) by the crime of guilty murderers even the children of criminals are involved. Therefore (4) when a magistrate rules the republic badly so the whole republic is in danger: Or (5) when an ambassador performs his business badly so all who sent him suffer loss and damage. If they say: (1) That from God's side sons shall not bear the unrighteousness of their fathers Ezekiel 18:20 so I shall answer: (2) That the prophet speaks of personal sins of nearest parents which shall not be imputed to children insofar as they made no partakers therein; but not of natural sin which we all committed in Adam Romans 5:12. Therefore (b) that he speaks of the personal sin of the Jews which God will not punish in the children; but not of the natural sin of the first-created men. If they (2) say that we then were not present nor consented when the first-created men sinned: so I shall answer that we even therefore did not sin in ourselves like we were not there in ourselves; but that we sinned in our cause even like we were in our cause Romans 5:12. If they (3) pretend and say that it strives against the truth to think judge and reckon that he sinned who did not sin yes who was not present: so I shall say that I shall grant it insofar as one thinks that he sinned in his own person who did not sin in deed; but it is not to think and judge that he sinned in the cause who did not sin in his own person. If they (4) add that it also strives against God's righteousness to punish him who did not sin. Answer: It is unrighteousness to punish him who neither in his own person nor in the cause sinned; but it is no unrighteousness to punish him who although not sinned in own person yet sinned in the cause.

   XXIV. It is brought second whether according to the Reformed opinion it follows that God is the cause of this sin? That lay the Socinians and other Pelagian-minded and with them the Lutherans to the charge of the Reformed: because they maintain (1) that God foreknew the fall. Answer: Foreknowledge or foreknowledge as such is not cause of the foreknown but only precedes it Isaiah 48:5. (2) That God even decreed the fall. Answer: Thence he is cause of the future becoming but not of the future thing Acts 4:28. (3) That God infused the fall in sin. Answer: In the deed only which is sin's subject not in sin itself or in the unlawfulness of the deed Acts 17:28. (4) That he did not prevent the fall that he could have prevented it. Answer: He was not thereto obliged; also he would not have obtained the glory of his mercy and righteousness if he had prevented it Acts 14:16. (5) That he imparted no helping grace or help. Answer: He imparted sufficient whereby man could have avoided sin if he had willed: although he did not impart that help whereby man would actually have avoided sin because he was not obliged to impart this. Yes (6) that he withdrew grace. Answer: This we deny it happened before the committed sin; although we do not deny that he withheld a second confirming undeserved grace. And (7) that he tempted man. Answer: But not to evil James 1:13 but only that it might be made manifest what was in man Deuteronomy 8:2, 16. Finally (8) that he even compelled man to sin. Answer: This we deny because he sinned with premeditated counsel and certainly voluntarily although from the divine decree with respect to the free will infallibly.

   XXV. Third whether from the Reformed opinion it can be said that man sinned voluntarily? This deny some outside the Reformed church. The Reformed affirm that man committed this first sin absolutely voluntarily because he although God's eternal decree notwithstanding although also the preordaining influence of divine providence notwithstanding and whatever more; committed it with previous counsel deliberation and rational complacency wherein the freedom of the will consists. That is false he could not with a power of cause (in sensu diviso) in a divided sense as one speaks since he had powers whereby he could come and whereby he until the fall could remain. (2) That God decreed it. Answer: But that it might happen voluntarily with previous counsel. (3) That God infused into the will of the first-created men that they might determine themselves to previous counsel and deliberation. Answer: But that they might do voluntarily for the preordaining influence indeed does not remove but sets the freedom. (4) Because he did not prevent the fall that he could not prevent it. Answer: He permitted it that it might happen with previous counsel and certainly willingly. (4) How the preordaining influence makes God a cause of sin we already sufficiently showed in Book III Chap. 10 §. XXXII.

   XXVI. The question therefore is: (VIII) Whether original sin sits only in the lowest part of our soul or in the sensuality and desire? Augustine well placed the original corruption or depravity of all the powers as whereby all are inclined to evil; but in a wider sense insofar as sensuality or lust and inclination have it. The Papists particularly the Jesuits to keep unscathed the highest part of the soul as they speak in which the free will is and likewise to obtain that the fleshly desire is no sin and therefore that notwithstanding it man in this life can be morally perfect: maintain that original depravity sits only in the lowest part of the soul that is in sensuality desire and rebellion of all the lowest powers. The Reformed on the contrary bring original depravity not only to the lowest powers of the soul; but also and rather to the highest yes rather to the highest than to the lowest. The reasons we already assigned by the foregoing difference; there we here add: (1) That the apostle expressly brings depravity to the understanding 1 Timothy 6:5 men of corrupt mind. 2 Timothy 3:8 puffed up by their corrupt minds. (2) That Christ takes away evil thoughts murder adulteries fornications thefts false witness slanders and all that defiles a man Matthew 15:19, 20 beyond doubt from understanding and from will. Yes also (3) because Paul ascribes to flesh phronēma mind a wisdom wherein as we said depravity is placed Romans 8:6, 7. (4) That not the body or flesh and sensuality pull the spirit; but the spirit flesh whence therefore depravity rather hangs in the spirit or in the highest powers than in flesh or in the lowest Genesis 6:5. Also there is (5) nothing in the way that by these reasons the fleshly desire is sin. Whence it does not avail to say: (1) That the first-first motions of desire insofar as they have no previous consent of the will are no sin since they lack the second-first that is consent of the will: but that only the second motions are deadly sins because they are committed with perfect consent of the will. In which sense Bellarmine (Tom. IV Lib. VI de Peccato Chap. 5) maintains that desire by itself and from its nature however found in the baptized and justified is properly no sin. The Reformed on the contrary maintain that all acts of desire which incline to evil are sins: (1) Because all such desire is against the law Romans 7:7 and therefore an unlawfulness wherein perfectly sin consists 1 John 3:4. Since likewise (2) all desire has a consent of the will either previous at least accompanying whereby it is enticed and drawn away and takes pleasure in the evil whence properly it is sin. (3) Because it is the cause of all sin James 1:15 whence also it has the last place in the decalogue that desire being excluded all sins which in the preceding commandments are forbidden may the more securely and powerfully be excluded: whence Augustine says: The fleshly desire against which the good spirit desires is and a punishment of sin and a cause of sin. Contra Julianum Book V Chap. 3. (4) Because the Papists themselves acknowledge that it in the unregenerate or unbaptized is sin which they say consenting in the cause that is in the consenting sinning first-created men: why then not also in the regenerate? Since they no less than the unregenerate consented in Adam. Finally (5) from Paul's frequent depiction arises an utmost rigorous proof namely: (1) That it is not a thing good Romans 7:18. (2) That it is a lightly encompassing evil Hebrews 12:1. (3) That it is evil privatively since by it the good in us is not accomplished Romans 7:18, 19. (4) That it is evil positively because it wars against the law of my mind and makes me captive to the law of sin Romans 7:23. (5) Because it conflicts with that commandment You shall not covet Romans 7:7. (6) Because on account of this evil the saints so greatly complain: O wretched man that I am who shall deliver me from this body of death? Romans 7:24. (7) Because it is an unrighteousness warring against the law and therefore necessarily sin 1 John 3:4. This is a piling up of proofs from Chemnitius in suo Examine Concilii Tridentini de Reliquiis Peccati Origin.. And yet the Roman-minded strive to maintain their opinion sufficiently with these three reasons: (A) That desire at least with respect to its first-first motion is no sin. Answer: (a) It has a previous consent in the deliberation in the regenerate all consent of the will as the Papists acknowledge it has consent of the will in the unregenerate. (b) Let it even have no previous consent it has nevertheless an accompanying whereby its presence is pleasing and agreeable to the sinner. (B) That all guilt of all desire and sensuality is altogether removed by baptism. Answer: (a) By baptism not only the guilt of desire and sensuality but also of all transgressions is remitted for Christ's sake: are therefore all those transgressions no more sins? For example in David's adultery and manslaughter? (b) It is well removed by regeneration but in no farther respect than that it no more reigns in believers Romans 6:12. Does it therefore cease to be sin? (C) That in the regenerate there is nothing damnable remaining therefore also not desire and sensuality Romans 8:1. Answer: The apostle does not say that there is nothing damnable or no sin in them; but no actual damnation since the punishment thereof is transferred on Christ. If opponents (3) that through the heat and ardor of the passions or in some other way they are ignorant or at least do not think actually that their sin strives against right reason so it will certainly be no sin. Let it be so when Christ says to the Pharisees: If you were blind you would have no sin John 9:41 he means by that they by that ignorance would be free from all sin or from the whole of sin; but only in a certain respect since then they would have been free from all pretense or from all excuse which was then afforded them by their ignorance. Likewise John 15:22. When the apostle 1 Timothy 1:13 says that he did it in ignorance in unbelief and that therefore mercy happened to him he does not want to indicate that that ignorance was the cause of that mercy; but only the reason why his sins could be forgiven because they only from lack of knowledge did not make the unforgivable sin against the Holy Spirit. As far as now their first fundamental error concerns that all sin is voluntary etc. we already long ago scattered and refuted expressly and broadly Chap. II §. XXI of this book and §. XX of this chapter. As far as their second fundamental error concerns concerning a venial sin also that we expressly and broadly refuted in the foregoing.

   XXIV. It is brought: (V) Whether little children before all use of reason are subject to actual sin? The Socinians deny it well; but even therefore they also deny that they are subject to original sin the imputed as well as the inherent to hold thus the powers of the free will to all-kind even saving good after the sin of the first men unscathed. The Cartesian theologians because they maintain that the rational soul is nothing else than an actual thinking which agrees with the divine law or strives against it are compelled to maintain that in little children actual sins occur. The Lutherans to make more suitably and easier to believe their baptismal form: And what he (the newborn) himself thereto did namely to original sin maintain that little children also are subject to actual sins not indeed with respect to a previous voluntary election; but even with respect to the unlawful which also has the true aspect of an actual sin. The Reformed although they acknowledge that in little children actually inheres original depravity whereby they from nature are inclined to all kind of actual sins so that they also carry the seeds thereof in themselves nevertheless deny that they properly are subject to any actual sin. (1) Because Scripture teaches that they sin not after the likeness of Adam that is actually Romans 5:14. (2) Because it names them also innocent blameless Psalm 106:38 since this cannot be said with respect to original sin by which they are said to be unclean 1 Corinthians 7:14 so there remains nothing else than that they are innocent and blameless with respect to actual sin which they know not to distinguish between their right and left hand Jonah 4:11. (3) Because they are said to have done neither anything good nor bad Romans 9:11. (4) Because to little children as such no law is prescribed whereby they would commit something unlawful so they know no law and therefore cannot conform themselves thereto or deviate therefrom. Opponents throw against: (1) That the imagination of man's heart is said to be evil from his youth Genesis 8:21 compared with chap. 6:5. Answer: The root-word yetser translated imagination means in this place the form and disposition of the heart in little children not from actual sins but from original depravity only evil from his youth Proverbs 22:15. (2) That the human soul consists in an actual thought which not only agrees with the divine law but also strives against it. Answer: (a) That the human soul is a thinking substance we do not doubt which the senses well enough constituting can think doubt etc. Likewise it is a reasoning substance not that it actually always reasons; but that it can reason everything well and properly suited and disposed. (b) Let us even grant that the soul in a little child actually thinks; so nevertheless it does not follow therefrom that it actually sins: because as we said a little child before the use of reason has no law prescribed to it which it would violate. Also it does not avail and is valid that its actual thought would be disagreeing no but also striving against the law since also the manslaughter of a foolish ox is contrary to the law and yet that ox is not properly a manslayer nor sins with killing because to it no law is prescribed which it would violate.

   XXV. It is brought finally: (VI) Whether God is a cause of sins? Likewise whether the Reformed by way of consequence maintain that God is a cause of sin? The first formerly the Manichaeans and others by open blasphemy against Holy Scripture Psalm 5:5, 6, 7 against God's nature as the highest good. And some spiritualists maintain it even now. The Reformed deny such that they do not doubt to pronounce the curse on that opinion. And as far as the slander concerns wherewith all outside the Reformed church lay their execrable opinion to their charge we more than once refuted and defeated in Book III Chap. 10 §. XXXII.

   The Practical Part

   XXVI. The practice concerning the contemplation of actual sin consists first in its knowledge Jeremiah 3:13 and well so that we have distinct insight: (1) What sin is not only contemplatively as we showed it in the dogmatic part by its nature and heads; but also and rather contemplatively that it is (1) the highest evil beyond which no greater can be thought as which only hurts inwardly in man subjecting him to God's wrath and hatred: only siding against the highest good: only general however and how great it is wholly and altogether evil: all separating and alienating us from the highest good: the cause of all evil (of the common or public and of someone's particular or hidden evil of spiritual bodily eternal evil of hell itself yes worse and craftier than hell itself): as which by its nature strives to kick God as it were from his throne whence not unjustly by the ancient church fathers it is named trucidium a threefold manslaughter; for it wars against God's works and disturbed God's image; it wars against God's nature which is simply pure and holy since it is unclean shameful and godless; it wars against God's will; for where he says do this there it strives against and says I will not. (2) An utmost disgracefulness the utmost holy utmost purest and most glorious majesty of God shaming Psalm 51:6 which nowhere else can be washed out than by the blood of God's Son 1 John 1:7 with whose utmost disgraceful and accursed death Galatians 3:10, 13 it is paid. (3) An all-most corrupting evil which robs us of God of Christ of grace glory heaven blessedness yes of our soul itself Ephesians 2:1 subjecting us to God's all-kind judgments bodily spiritual eternal which Holy Scripture with no similitudes sufficiently can set forth and represent Isaiah 66:24 Matthew 25:41 2 Thessalonians 1:8. (11) Let us seek a distinct insight how various sin is not only by so many kinds which we propounded in the dogmatic part and by so many commandments against which it is set but also by almost infinite indivisibles (individua) in each particular man so that here with the psalmist we must exclaim: Who can understand his errors? Psalm 19:12. (111) How great it is both in itself and in its nature namely the greatest of all evils of infinite desert; but also how great it becomes from the circumstances of committing from person place time way of committing against conscience against so many motions of the Holy Spirit not from misstep and error from weakness and weight of temptations; but with uplifted hand from pure and mere stubbornness; and that not only in lighter sins stumblings titillations and pleasures concerning sins; but very often in the all-heaviest and all-most disgraceful abominations blasphemies perjuries adulteries manslaughters thefts lies etc. Psalm 51:2, 5, 6 2 Samuel 14:13 Job 42:6.

   XXVII. Secondly in a feeling sadness and pain over sins whereby the sins and their weight and disgracefulness continually as before the eyes are Psalm 51:5 that we from them and over them deeply humble and cast down ourselves before God Daniel 9:18 stung grieved and wounded in our hearts Acts 2:37 yes wholly crushed Psalm 51:17 and 34:18 not (as the Papists want) that the sadness and pain equals our sins: but that it has a conformity with the weight of sins as much as possible if not actually at least by affection; that our heart from sadness and pain melts and is melted as poured out (which the Jews meant by pouring water and pouring out the same before the face of the LORD 1 Samuel 7:6) is poured out not sincere and hot tears testify and show Matthew 26:75. Thereto serviceable will be to consider on the one side the weight and disgracefulness of sin Daniel 9:5, 11 and on the other side the weightiness of the guilt and of the deserved punishment there verses 14.

   XXVIII. Thirdly in a confession of sins Proverbs 28:13. Whereby we (1) both the weight and multitude of our sins inwardly in the heart touch pierce and prick Psalm 51:5. (2) With deepest humility Daniel 9:18. (3) Both in general but by kinds by numbers by circumstances Daniel 9:6, 8, 10 and not only with the voice but with the mind without all deceit lessening without uprightness Lamentations 3:40, 41. And (4) complete and perfect having thoroughly investigated it Lamentations 3:40, 41. (1) To show and propound it before God Psalm 32:5. (2) To aggravate it Psalm 51:4. (3) To condemn and damn ourselves over it and on account of it and declare ourselves worthy of all kinds of judgments and punishments Daniel 9:14, 16 Micah 7:9. Because such a confession (α) particularly serves to God's honor Joshua 7:19 Psalm 51:4. (β) To relief and easing of a burdened conscience Psalm 32:5. (γ) To obtaining forgiveness of sins Proverbs 28:13 Luke 18:13, 14.

   XXIX. Fourthly in a hatred and abhorrence of sin Psalm 97:10. Because there (1) besides sin is nothing which we may rightly hate: since everything besides sin has God as highest good its origin Romans 11:36. To pest hunger wars and to all-kind other all-worst evils Isaiah 45:7. (2) Because God who is the highest good counts only sin worthy of his hatred Psalm 5:5 Habakkuk 1:13. (3) Because sin alone makes us and all our best things hateful and abominable before God Isaiah 1:14, 15 64:6. Therefore let us therefore hate our sins (1) not only with a reconciling passion be angry but pursue them with hatred that we after their destruction perdition and downfall (according to the nature and property of hatred) may strive with all our power and endeavor; to which end we are charged to cruc

   by the sin to dispose or recommend: as with establishing where it is

   2. The indication of the true begetter verse 14. But each one is tempted when drawn away and enticed by his own desire. As if he said: If anyone by enemies' persecutions and other adversities and hardships from God or from the confession of Christian faith is drawn away and drawn off so God is not the cause thereof; but desire epithymia. There is now manifold desire. There is desire of the heart Romans 1:24 or of the flesh Galatians 5:24 Ephesians 2:3 worldly 1 John 2:16 of men 1 Peter 4:2 of the devil John 8:44 of sin Romans 5:12. And this again either actual Exodus 20:17 Romans 7:7 or possessive or rather natural which with original depravity is one and the same: by the Hebrews named yetser ha-ra‘ the evil imagination: which natural desire since the fall of the first-created men all men also the whole man and all his powers understanding will passions conscience senses powers and body's members themselves has penetrated. This is finally the true begetter of sin as we noted in the preceding chapter.

   11. The generation which happens along various steps or with respect to times and doing or with respect to order in generating and begetting: and thus in the text three steps are depicted namely

   1. The coitus or intercourse. Epithymia exelkom

   Book Five

   Contemplative-Contemplating Theology

   Of Christ's Deliverance

   Chapter One

   On the Covenant of Grace

   Over Genesis 3:15

   And I will put enmity between you and the woman, and between your seed and her seed: it shall bruise your head, and you shall bruise his heel.

   I. After man's fall by the violation of the covenant of works and the consequent utmost misery of the violator which we in the preceding book explored: now follows his restoration whereby he is lifted up and directed from the state of sin and death said into the state of grace and life. This matter shall be consummated by deliverance and application of deliverance. Both acknowledge as foremost rule and standard the covenant of grace which was placed instead of the violated covenant of works. Of deliverance we shall explain if God wills in the fifth book and of its application in the sixth. Therefore we shall first speak of the covenant of grace afterward of its mediator or deliverer and finally of deliverance itself. The covenant of grace we shall build on the first promise which to the first-created men now become sinners immediately after the violation of the covenant of works was made and which is read Genesis 3 verse 15.

   The Exegetical Part

   II. In which words although expressly the sentence is contained wherewith to Satan the seducer perdition is announced; yet even therein wrapped are not only a promise concerning the restoration of the seduced; but also all substantial and essential parts of the covenant of grace (although the name and formal of a covenant is not so very there); something which we shall make manifest in its place. At least that there is a certain mysterious sense in the words the ancient Jews against the now adopted and permitted seem to have seen when they explain the words thus: The Jerusalem Targum according to Fagius' translation in this way: And it shall be when the children of the woman shall make their work of the law and shall have done the commandments then they shall strive to bruise your head and they shall kill you. But when the children of the woman shall have forsaken the commandments of the law and not kept the commands then you shall make your work of them to bite in their heels and so to hurt them. But there shall be a remedy for the children of the woman; but for you serpent there shall be no remedy since it shall happen that they shall take away the covering which is made in the heel in the end of the days namely in the days of Messiah. But Rabbi Jonathan with the same words says the same; and Onkelos a little different according to Montanus' translation in the royal Bible. However the words as they lie show God's condemning sentence against Satan the seducer of the woman. Concerning which sentence

   1. The judge condemning the seducer and thereby sufficiently promising deliverance to and for the seduced. It is enclosed in the words ashît I will put: but who shall do that? It is indicated in the preceding verse vayyō’mer YHWH ’elōhîm and Jehovah Elohim said that is Jehovah one in being three in persons by which is added a verb of singular number to indicate that the Triune God is the cause of the covenant of grace since in the economy of the Trinity it was agreed from eternity over and concerning the restoration of the sinner: but the first proclamation of this covenant happened by help and means of that Person according to the economy by whom God speaks that is of the Son who from the verb amar I say I speak by the Chaldeans named memrā the Word in the Old Testament logos the Word namely the announcing the declaring the making known Word as Nazianzenus names him because he is an announcer and expounder of God's great counsels Epiphanius Haer. 73 from the Father's bosom explaining the secrets John 1:18 of whom Paul testifies that by him is revealed the mystery of the gospel which has been hidden from ages Romans 16:25 Ephesians 3:9, 10 2 Timothy 1:10 particularly not only in the fullness of times but also in this beginning of the world. This one condemned and damned Satan John 12:31 and announced deliverance to the woman as she being the angel of the covenant Malachi 3:1.

   11. The sentence and judgment which condemning and damning against the seducer; but forgiving toward the seduced. For since for the sake of and to the service and profit of the seduced the seducer is condemned and doomed so therewith at least a kindness and goodwill toward the seduced is to be taken: while to no one the curse is announced so you are cursed verse 14 so by that at least a little rift of blessing is opened to this one: while there is clearly set enmity in man against Satan God's enemy so the friendship with God is said to be restored: while to the woman's seed is said to bruise the serpent's head and all power to hurt him or his to be taken away Hebrews 2:14 so is not the seduced said to be delivered? God therefore announces to the seducer to a punishment enmity concerning which is to be noted:

   1. The established enmity: Ishît ’ēḇāh I will put enmity. The LXX have thēsō I will put establish. Piscator I put I establish by change of time because this enmity immediately after this sentence began namely decisively (decretive) let me speak and beginning in the members; but consummating perfecting and executing first in the fullness of times. Therefore it is indicated that God in his eternal decree determined and established the work of redemption and provides deliverance in time and applies it by calling regeneration conversion sanctification etc. and that he thus is the cause fountain and spring thereof.

   2. The enemies or the fighting parties namely a twofold pair of enemies:

   α. The first pair: Between you and between this woman beynekā ûḇên hā’iššāh. The LXX set ana meson between through the middle: others have it better between. Under this is

   α. The first party the serpent in verse 14. Who and what kind this serpent was we do not need alone and animal as it pleases some later Jews (Conf. Rivetus in Genesim Exercit. 35 & Pareus on Genesis 3:14, 15) since to it a spiritual punishment the curse is announced: nor also alone an immortal serpent namely Satan Revelation 20:2 as pleases some ancients Ambrose Augustine Gregory and others later appeared: since also a bodily punishment is announced you shall go upon your belly you shall eat dust verse 14 therefore must be understood a material together with an immaterial serpent: this we more accurately investigated elsewhere Book IV Chap. 1.

   β. The second party ûḇên zar‘āh and between her seed namely of the woman. Which word zera‘ seed the LXX translators everywhere translate by sperma and thence in the New Testament very often mention is made thereof so that it is worth the while to note that it is used either improperly of God's children or regenerate Matthew 13:38 of God's word 1 Peter 1:23 of Abraham's descendants both the natural Luke 1:55 John 8:33, 37 as the spiritual Romans 9:8 Galatians 3:29. There are among the Reformed and particularly among the Lutherans who by this woman's seed understand no one else than Christ because he usually in Scriptures is named the seed the seed of Abraham Genesis 22:18 Isaac's Genesis 26:4 Jacob's Genesis 28:14 David's 2 Samuel 7:12 1 Chronicles 17:11 but particularly because the apostle Galatians 3:16 speaks of one seed not of seeds; but of one and in your seed which is Christ: but others and well more accurately in my judgment understand by that seed collectively Christ with all his elect: thus Calvin Rivetus Pareus who (in suo Calvino Orthodoxo p. 363) thus speaks: When Paul says that Abraham's seed to which the promises were made is Christ he does not deny that it is a collective seed and signifies a multitude (for thus it is surely taken in the promises; your seed shall be as the sand of the sea: I shall be your God and of your seed after you etc.) but he maintains that although there are many seeds from Abraham according to the flesh nevertheless the promises are determined to one seed which is Christ that is that in and under Abraham's seed Christ alone is reckoned with the believing members Jews together and Gentiles; but that the others were a superfluous and from the promise estranged seed even like he elsewhere says: Not the children of the flesh are God's children but the children of the promise are reckoned for the seed. Also the advocates of the first opinion with the adduced Scripture places and with their reasons reach not farther than that Christ truly is that woman's seed. When we now assume a collective seed so we want to understand it in this sense that Christ alone is the chief seed of the woman while the elect alone his less chief: since Christ alone in this enmity overcame the serpent where the believers only strive against Satan and his: while Christ bruised the serpent's head for all and each elect where the elect strive against the serpent only for themselves. Christ now is named the woman's seed because he became from a woman Galatians 4:4 born from a virgin Isaiah 7:14. But thence also that he is to be named shilōḥ Shiloh from shālîaḥ messenger Deuteronomy 33:24 the veil wherein the fruit is rolled in the womb or the afterbirth so that Shiloh is ben ha-shilyōt son of afterbirths or the woman's seed.

   3. The exercise of enmity or the twofold strife and fight of these enemies:

   The first fight or first combat is of the woman's seed against the serpent: hû’ yeshûpekā rō’sh it shall bruise your head. In this strife and fight is

   α. The assaulter hû’ this (masculine) or that same woman's seed. By which as we said the Papists read hî’ this (feminine). The definite article ha- means a certain particular woman namely straightly and particularly the same who was seduced and who in this chapter more than once is mentioned. Who therefore is named after the man because she was taken from the man Genesis 2:23 where Pagninus translates it by virifam (man-woman) with a word too good Latin. Arias Montanus has viraginem a man-woman which word means a woman; but with a particular but a certain particular as the demonstrative article ha- clearly enough indicates. Namely (1) not the mysterious woman Revelation 12:1 as it pleases the Mennonites but without any reason nor (2) the blessed virgin alone according to the common translation of the Papists approved in the council of Trent which translation by the unfaithfulness of Guido Fabricius descended from the original and authoritative text by instead of the neuter (offspring) placing the feminine which both the word-junctions and also the matter under hand cannot stand since not so properly or alone the serpent's head bruised; but immediately Eve the only woman of that time mediately other women by whose help and doing the deceiver came in the flesh and under whom particularly the blessed virgin is. β. The second pair of fighting parties And between your seed and between her seed. Here again come before:

   α. The serpent's seed ûḇên zar‘ākā and between your seed namely of the serpent which he already just as well named. The word zera‘ seed is used either in a proper sense insofar as it is in herbs trees flowers; insofar as it likewise is in animals both irrational as rational namely the matter of generation whence each brings forth its like: or in an improper sense and that well either by metonymy of the subject for the adjunct the container for the contained like seed of corn Haggai 2:19 rams 1 Samuel 8:17 or by synecdoche collective and comprehensive the posterity namely a multitude of men from seed and this meaning is continually occurring. Again it is used either of a single certain indivisible subject by way of anticipation of Seth Genesis 4:25 of Isaac Genesis 15:13 of Ishmael Genesis 21:13 or by eminency of the Messiah as we shall shortly see. Finally it is used of children not by generation but by consent and agreement who are joined to someone who imitate and follow him and express his disposition and inclination by their exercises and contemplations. And this meaning of the word seed is taken again both for good of Messiah's followers Psalm 22:31 Isaiah 65:23 as for evil of Satan's followers partly among devils of whom one is the head and chief to whom the others follow whence the name of Beelzebub Matthew 12:24 likewise that of devil and his angels Matthew 25:41 partly among godless men whence mention is made of a seed of the godless Isaiah 57:4 and of children of the devil John 8:44. And this signification of the word seed has place here.

   β. The woman's seed ûḇên zar‘āh and between her seed namely of the woman. Which word zera‘ the LXX everywhere translate by sperma and thence in the New Testament very often mention is made so that it is worth the while to note that it is used either improperly of God's children or regenerate Matthew 13:38 of God's word 1 Peter 1:23 of Abraham's descendants both the natural Luke 1:55 John 8:33, 37 as the spiritual Romans 9:8 Galatians 3:29. There are among the Reformed and particularly among the Lutherans who by this woman's seed understand no one else than Christ because he usually in Scriptures is named the seed the seed of Abraham Genesis 22:18 Isaac's Genesis 26:4 Jacob's Genesis 28:14 David's 2 Samuel 7:12 1 Chronicles 17:11 but particularly because the apostle Galatians 3:16 speaks of one seed not of seeds; but of one and in your seed which is Christ: but others and well more accurately in my judgment understand by that seed collectively Christ with all his elect: thus Calvin Rivetus Pareus who (in suo Calvino Orthodoxo p. 363) thus speaks: When Paul says that Abraham's seed to which the promises were made is

   by the sin to dispose or recommend: as with establishing where it is

   2. The indication of the true begetter verse 14. But each one is tempted when drawn away and enticed by his own desire. As if he said: If anyone by enemies' persecutions and other adversities and hardships from God or from the confession of Christian faith is drawn away and drawn off so God is not the cause thereof; but desire epithymia. There is now manifold desire. There is desire of the heart Romans 1:24 or of the flesh Galatians 5:24 Ephesians 2:3 worldly 1 John 2:16 of men 1 Peter 4:2 of the devil John 8:44 of sin Romans 5:12. And this again either actual Exodus 20:17 Romans 7:7 or possessive or rather natural which with original depravity is one and the same: by the Hebrews named yetser ha-ra‘ the evil imagination: which natural desire since the fall of the first-created men all men also the whole man and all his powers understanding will passions conscience senses powers and body's members themselves has penetrated. This is finally the true begetter of sin as we noted in the preceding chapter.

   11. The generation which happens along various steps or with respect to times and doing or with respect to order in generating and begetting: and thus in the text three steps are depicted namely

   1. The coitus or intercourse. Epithymia exelkom

   post to the Son not imposed with a threatening; follows that the Son could have been not obedient to his demanding Father or having taken upon himself the obedience could again have withdrawn from that burden.

   XXXVI. It is brought: (III) whether there is a general covenant of grace under which all men and each in particular? The semi-Pelagians and among these most the Remonstrants to maintain more powerfully general grace and an ordination from foreseen things maintain that God from eternity decreed to ordain a mediator for all men and each in particular who by his sufficiency delivers them; hence that he wills that all men and each in particular shall be saved by Christ if they themselves only will: hence moreover to offer to all and each and also to impart sufficient powers on condition if they by the powers of their free will will believe in the mediator and refrain from their sins; then that he would elect those whom he foresaw would believe; but on the contrary reject those whom he foresaw would not believe: they maintain a general covenant of grace. The Reformed on the contrary since they deny a general decree to save all men and each in particular as we learned Book II Chap. 15 §. XXX likewise deny that God fitted deliverance by Christ for all and each as we proved Book II Chap. 17 §. XXXII further because they deny that Christ was given for all and each as we shall prove in its place in the chapter on the procuring of deliverance and finally because he could not foresee that these above those would believe: maintain that there is no general covenant of grace. Particularly (1) because it differs from the covenant of nature since that extended to all but the covenant of grace was made only with the woman's seed in opposition to the serpent's seed Genesis 3:15 with the house of Israel Jeremiah 31:33 with the children of the covenant Acts 3:25 the children of the promise Romans 9:8 the heirs of the promise Hebrews 6:17 to whom the covenant is said to belong Romans 9:4. And the promise to come Acts 2:39 while others are strangers from the covenants of the promise Ephesians 2:12. (2) Because nowhere in the whole Scripture the covenant of grace is extended to all and each no but on the contrary many are excluded therefrom Psalm 147:19, 20 Acts 14:17. Also opponents have nothing which they can pretend for their opinion than what is usually brought for general grace which we already on the cited places refuted and overthrown.

   XXXVII. It is brought: (IV) Whether the covenant of grace requires from men any own good works? The Papists for the service of their works of equal worth maintain that the covenant of grace requires good works as meritorious causes. The Socinians to obtain that man is justified not for the righteousness of Christ's sufficiency and merit but for own works not of the law but of the gospel that is of Moses insofar as improved and augmented by Christ and for the same to hold that the covenant of grace requires those good works. The Remonstrants to avoid that man is justified alone by the reckoned righteousness of Christ maintain that the covenant of grace requires faith and well that alone; but insofar as it is powerful through good works: or insofar as faith by divine acceptation is in place of perfect obedience to the law. The Reformed although they grant that the covenant of grace requires the work of faith John 6:29 with its admixtures knowledge consent trust and particular application maintain that faith not as any work or works; but insofar as it is this work namely the laying hold on Christ: for the rest maintain that the covenant of grace absolutely requires no good works; therefore that (1) hereby even from the name itself as a kind (specific) the covenant of grace is distinguished from the covenant of works which is announced in the law and from the gospel wherein and whereby that covenant is announced and made known: since that has the doctrine of things to be believed this of things to be done Romans 10:5-11 yes also from the form itself they are set over against each other so that from the restoring of the one is concluded the denial of the other and thus by inversion Romans 3:27, 28 Galatians 2:16, 21 Philippians 3:9 2 Timothy 1:9, 10. (2) Since the benefits of the covenant of grace according to Scripture's steadfast content are tied to faith alone John 3:16 Acts 10:43 Ephesians 2:8 Romans 3:28 Galatians 2:16. (3) Since thence the law from the covenant of works is named a ministry of death there the gospel carries the name of a ministry of the Spirit and of life 2 Corinthians 3:7, 8. (4) Since finally only the covenant of works gives reward from works there the covenant of grace promises a reward without works Romans 4:4, 5, 6 as a gift of grace Romans 6:23. What now opponents throw against these things namely that in the New Testament (1) the doctrine of works is taught (2) properly called laws are taught Matthew 5, 6, 7 (3) threatenings against the wicked are added and (4) the promises are tied to the obedience of works Luke 17:10 Romans 8:13 etc. that all can without difficulty be solved and untangled if one only notes and shows the first fundamental lie and error whereby they do not distinguish the doctrine of the New Testament from the covenant of grace and from the gospel wherein and whereby that covenant is announced and made known: compare §. XXI.

   XXXVIII. It is brought: (V) Whether the gospel had place also under the Old Testament? The Pelagians with whom the Papists hold because they maintain that believers under the patriarchs were saved by keeping the law of nature; under Moses by keeping the Mosaic law; and under Christ by keeping the gospel: also maintain that the gospel had no place under the Old Testament. The Socinians because they sufficiently agree with the Pelagians and also confuse the gospel with the books of the New Testament like the law with the books of the Old Testament likewise deny that the gospel had place under the Old Testament. The very renowned Cocceius with his because he distinguished the whole time of the church in those periods under the promise under the law and under the gospel and therefore brings the gospel to the New Testament: likewise because he described the gospel as a doctrine and promise concerning the goods of the New Testament full forgiveness of sins removal of all punishment (although he meanwhile acknowledged the eternal and general testament) and maintains that it had place through all ages of the church and that the content of the gospel was the heavenly fatherland to be received for Christ's sake by all believers in all ages which by most is one and the same with the covenant of grace: nevertheless if their sense maintains that the gospel belongs only to the New Testament. The other Reformed although they leave the gospel of fulfillment only to the New Testament maintain nevertheless that the gospel of promise has its origin from the first paradisiac gospel and that it therefore also had place under the Old Testament: (1) Because the gospel by them is nothing else than an announcement and making known of the covenant of grace like a testament by them is nothing else than the dispensation of the covenant of grace by the death of the testament-maker Christ both future both present; whence by them arise the two testaments the old and the new as we noted in the dogmatic part. Whence since also the announcement and making known and also the dispensation of the promises of the covenant of grace also had place under the Old Testament so then also under the Old Testament the covenant of grace had place. (2) Because the presuppositions of the opposite opinion namely (1) that believers of the Old Testament had no spiritual promises of forgiveness of sins and of eternal life. (2) That they were saved without Christ. (3) Without faith in Christ. (4) That they were saved by own works. (5) That the religion of the Old Testament in its whole being was different from the religion of the New Testament etc. are for the Christian religion utterly unbearable.

   XXXIX. It is brought: (VI) Whether the covenant of grace announced in the law of the ten commandments? The very renowned Cameron because less accurately he makes no distinction between the use of the ten commandments and their nature maintained that the law of the ten commandments is neither a covenant of works nor a covenant of grace; but a certain subordinate serving (subserviens) covenant insofar as it as a schoolmaster drives the elect to seek Christ Galatians 3:24 Romans 10:4. The very renowned Cocceius with his since he maintained that the covenant of works by its violation is wholly and altogether abolished and annihilated and that nothing remained thereof but the eternal and general testament of grace until Israel's making the golden calf; after which the law of the ten commandments by obtaining a twofold seal (do this and you shall live; and cursed is he who does not continue in all things written in the book of the law to do them) has gotten not indeed the being of the covenant of works; but even the form thereof: maintains that the law of the ten commandments is a pure mere covenant of grace. The other Reformed on the contrary maintain that in the ten commandments there is no least announcement of the covenant of grace but only a renewal of the covenant of works although that renewal at least with respect to the elect had an evangelical use to incite them to embrace Christ: (1) Because the law of the ten commandments has that which God required from the first-created men in the covenant of works. (2) Because the law of the ten commandments also is urged and ratified by threatenings and promises even like the covenant of works. Therefore it is better to say that it does not properly propound the covenant of works although with respect to the elect to an evangelical end and use. Also there is wholly nothing in the way that mention is made therein of that form which belongs to the covenant of grace; since absolutely the obedience of the covenant of works does not agree with proof compelling and moving reasons taken from the benefits of the covenant of grace. But these matters we shall set aside to their own and right place concerning the dispensation of the covenant of grace under Moses Book VIII Chap. 3.

   The Practical Part

   XLIII. As far as the contemplation concerns: The contemplation of the covenant of grace first takes us away into a pious wonder over it for so many so great and such excellencies which it discovers since it (1) propounds the doctrine concerning the restoration and salvation of the sinner by Christ which is named the mystery of the gospel Ephesians 6:19 the mystery of faith 1 Timothy 3:9 the mystery of God and of the Father and of Christ Colossians 2:2. (2) Since it explains the doctrine concerning the person and office of the mediator of this covenant which is named a great mystery of godliness 1 Timothy 3:16. (3) Since it discovers to us the union of Christ and believers to one seed of the woman and to one body as it were by a certain spiritual marriage something which is named a great mystery Ephesians 5:32. (4) Since it lays open the good pleasure of God to call the Gentiles to the fellowship of the covenant which by the apostle is named the mystery of Christ which has been hidden from the ages Romans 16:25, 26. (5) Since it makes known to us the mystery of God's will according to his good pleasure which he purposed in himself to gather again all things in Christ Ephesians 1:9, 10. (6) Since it also makes known the diverse dispensations of this covenant by diverse church institutions and decrees according to which the ministers of the divine word are named dispensers of God's mysteries 1 Corinthians 4:1. (7) Since this covenant likewise indicates the resurrection of the flesh and our glorious change in a moment which the apostle emphatically names a mystery 1 Corinthians 15:51, 52 compared with 1 Thessalonians 4:16, 17. Let these and other so many and so great mysteries of the covenant of grace be brought to our remembrance and so revived in our memory that (1) the dispensers of God's mysteries diligently teach the doctrine of the covenant of grace 1 Corinthians 4:1 2 Corinthians 4:6, 14 Jeremiah 11:1, 2 Exodus 24:7. (2) That each and every one accurately learns the same Hebrews 8:10, 11 Deuteronomy 4:23 8:10, 14, 18, 19. (3) That all with heart and mouth eagerly desire to become partakers thereof to think much thereon and day and night meditate and contemplate it Psalm 25:14 119:5 compared with 105:8.

   XLIV. Secondly the contemplation of the covenant of grace shows us the glory and majesty (1) of God's utmost and absolutely supreme good pleasure whereby he there all alike fallen from the covenant of works become guilty of death and subjected to eternal damnation these above those wanted to accept and receive in the covenant of grace Matthew 11:25, 26. (2) Then his utmost tender mercy and love to men whereby the utmost miserable sinner not only altogether unworthy of all grace and benefit but also all wrath guilt and punishment deserving he not with a certain common grace embraced; but even with such and so great that he admitted him into covenant with himself bound himself to him as debtor gave his only begotten Son delivered him from his hopeless misery and brought him to life and to eternal glory etc. John 3:16 Romans 5:8 compare Deuteronomy 5:2, 3 Ezekiel 34:25, 30, 31 and 37:26. (3) Of his utmost strict righteousness Romans 3:25 whereby to satisfy sin he made his own only begotten Son who knew no sin sin for us that we might become the righteousness of God in him 2 Corinthians 5:21. (4) Then his infinite power whereby he his enemy a slave of Satan and dead in sins and trespasses again reconciled restored to favor and made alive Ephesians 2:5, 6. (5) Then his unfathomable wisdom whence the gospel is named the wisdom of God 1 Corinthians 1:21 a wisdom of God in mystery hidden which God ordained before the world to our glory 1 Corinthians 2:7 which none of the princes of this world has known: for what greater and at the same time deeper wisdom has been thought out than that whereby highest righteousness is reconciled with highest mercy; for which in the sinner's place was subjected God's own Son etc.? Here one may rightly if anywhere exclaim: O depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments and his ways past finding out! Romans 11:33. But particularly (6) of his more than fatherly grace and love whence it is named a covenant of grace by eminency over which the Savior himself wonders and as astonished stands John 3:16 and Paul Romans 5:8. God confirms his love toward us in that Christ died for us while we were yet sinners. By which he particularly (1) instituted this covenant: I will establish my covenant with you Genesis 6:18. Whence he (2) gave the self-surety Deuteronomy 7:22 the mediator 8:6 the woman's seed Genesis 3:15 set enmity and bruised the serpent's head there. Whence he (3) chose for himself the mediator from eternity Ephesians 1:4, 5 promised him Luke 1:72 set him in the fullness of time whence he is named a gift of God John 4:10 Isaiah 9:5. Whence he (4) gives us in him the greatest and dearest promises of God 2 Peter 1:4 2 Corinthians 1:20. Whence he (5) to us all-kind yes all goods and that so bountifully offers and brings Isaiah 55:1 Revelation 22:17. To the other side the covenant of grace declares the misery of those who are placed outside the covenant of grace whose misery the apostle as in an emblem sets forth Ephesians 2:12 since they remain subjected to all and all-kind of evils from which others by the covenant of grace are delivered; and on the contrary bereft of all those privileges and benefits which others enjoy from the power of this covenant like we just now said.

   XLV. Therefore the contemplation of the covenant of grace admonishes us fourthly earnestly to examine ourselves whether we are under the covenant of grace or under the covenant of works? Under the law's curse or under the gospel's blessing? For from this investigation and from the certainty born therefrom depends all our spiritual rest calmness of mind peace joy consolation etc. The tokens from and by which it shall be safely and clearly known we shall well (1) and chiefly from the performed or not performed condition of the covenant of grace that is from true and living faith in God and the mediator John 1:12 and 3:16, 36 and 14:1, 6 of which in its place Book V Chap. 2 §§. XXXIV-XLIV and in our treatise on saving faith Chaps. 11-13. Then (2) also from the first form of this covenant Genesis 3:15 namely if we find (1) That we are of the woman's seed but not of the serpent's seed that is if we are united with Christ by the Spirit and by faith: for the covenant of grace is made with the woman's seed alone; and in Christ first are all God's promises yea and amen 2 Corinthians 1:20 outside him is no salvation Acts 4:12 without him no one comes to the Father John 14:6. (2) If we find a mutual enmity between us and the serpent. Particularly by the pieces: (α) If God has set that enmity by regeneration conversion sanctification John 3:3, 5 compared with 8:44. (β) If there is between us and the serpent an inimical disposition of mind arisen from a turning and change of our state that is that we from fleshly have become spiritual John 3:3, 5, 6 from natural supernatural 1 Corinthians 2:14, 15 from dead in sins alive in grace Ephesians 2:1-10 from devilish godly John 8:44 1 John 3:12 compared with 2 Peter 1:4. (γ) If there are inimical and hostile inclinations and contemplations between us and the serpent for example that when he works lies we work the truth John 8:44 1 John 3:19 when he behaves as prince of the darkness we as children of light Ephesians 6:12 compared with 5:8 when he shows himself as unclean spirit we as cleansed by word and Spirit Matthew 12:43 John 15:2 1 Corinthians 6:11 when he behaves as god of this world we as those who are not of the world 2 Corinthians 4:4 John 15:19. (δ) If there is a constant strife and fight between us and the serpent and its seed Galatians 5:17 that is a hatred against sins (as works of Satan) and against sinners 1 John 3:8, 9 Psalm 139:21, 22 a wrestling against its dominion whereby it otherwise leads us captive at its will 2 Timothy 2:26 and powerfully works in the children of disobedience and unbelief Ephesians 2:2 and a zeal and earnestness to resist its temptations in Christ's power and with the whole armor of the Spirit Ephesians 6:12. (ε) If we on the contrary maintain toward God and his ways and people a friendly mind Psalm 97:10 1 John 5:1 Psalm 16:3, 4, 5 and 139:21, 22. If we (ζ) earnestly strive in Christ's power to bruise the serpent's head by denying ourselves crucifying the flesh killing the old man Luke 9:23 Galatians 5:24 Colossians 3:5 by resisting our corruption so long and setting ourselves against it until it is altogether dead. Finally (η) from the works and benefits of the covenant of grace which are distinctly expressed in the following forms of this covenant Jeremiah 31:31-34 Hebrews 8:8-12. For example if we become aware that God's laws are written in our hearts etc.

   XLVII. Hence fifthly if after done investigation we find that we hitherto were outside the covenant of grace Ezekiel 14:12 let us be incited to seek with all our powers its fellowship. The motives to enter the covenant of grace will be furnished to us from §. XXXVII. And the way of making that covenant consists in the consent whereby we take upon and accept the condition to which God promises the benefits of this covenant that is in and with true living faith John 3:16 thus that thereto belongs all that by which this faith is usually excited and wrought and which is to be done Book V Chap. 2 §. XLIV-XLVII.

   XLVIII. Further sixthly the covenant of grace once entered let us often renew after the example of Joshua Joshua 24:14-26 and of the Israelites 2 Chronicles 15:12, 13. (1) By renewed remembrance and meditation of our covenant-making Deuteronomy 4:23 8:10, 14, 18, 19. (2) By a holy resolution steadfastly to persevere in the promised duties of the covenant Deuteronomy 29:9 and 23:23 Psalm 25:14. (3) By pious and godly use of the covenant's seals particularly of holy supper Genesis 17:11 Romans 4:11 1 Corinthians 11:25. Thereto because (1) one lives that God so often from the beginning to the end of the created world through so many times hence renewed this covenant with Noah with Abraham Isaac Jacob with whole Israel on Sinai with David and Solomon yes that he gave thereto seals and tokens that this covenant might be often renewed with each in particular. (2) Because God is often said to remember and not forget his covenant Exodus 2:24 and 6:4 Deuteronomy 4:31 and particularly thereto to remember that he (3) might keep and preserve it Deuteronomy 7:9 and 8:18 Psalm 105:8. Finally (4) the covenant entered kept and renewed let us also appropriate to our uses and benefits Deuteronomy 29:12 both (1) for consolation in all adversities both bodily as spiritual namely that we are God's confederates Psalm 4:3 and 23:1, 4, 5 etc. as (2) for sanctification: and well so that by the contemplation of this covenant (1) we are disposed from all sin as against which our covenant with God though in various degrees is required and violated and therefore we become faithless against our God Proverbs 50:17-19. (2) To all duties of godliness are incited as to which we from the power of our covenant with God are obliged Psalm 116:14. And then also (3) to thankfulness for the love grace mercy deliverance so many and so great benefits whereunto God by this covenant as by a voluntary and gracious engagement made himself debtor to us Deuteronomy 32:6, 7.

   by the sin to dispose or recommend: as with establishing where it is

   2. The indication of the true begetter verse 14. But each one is tempted when drawn away and enticed by his own desire. As if he said: If

   by the sin to dispose or recommend: as with establishing where it is

   2. The indication of the true begetter verse 14. But each one is tempted when drawn away and enticed by his own desire. As if he said: If anyone by enemies' persecutions and other adversities and hardships from God or from the confession of Christian faith is drawn away and drawn off so God is not the cause thereof; but desire epithymia. There is now manifold desire. There is desire of the heart Romans 1:24 or of the flesh Galatians 5:24 Ephesians 2:3 worldly 1 John 2:16 of men 1 Peter 4:2 of the devil John 8:44 of sin Romans 5:12. And this again either actual Exodus 20:17 Romans 7:7 or possessive or rather natural which with original depravity is one and the same: by the Hebrews named yetser ha-ra‘ the evil imagination: which natural desire since the

   by the sin to dispose or recommend: as with establishing where it is

   2. The indication of the true begetter verse 14. But each one is tempted when drawn away and enticed by his own desire. As if he said: If anyone by enemies' persecutions and other adversities and hardships from God or from the confession of Christian faith is drawn away and drawn off so God is not the cause thereof; but desire epithymia. There is now manifold desire. There is desire of the heart Romans 1:24 or of the flesh Galatians 5:24 Ephesians 2:3 worldly 1 John 2:16 of men 1 Peter 4:2 of the devil John 8:44 of sin Romans 5:12. And this again either actual Exodus 20:17 Romans 7:7 or possessive or rather natural which with original depravity is one and the same: by the Hebrews named yetser ha-ra‘ the evil imagination: which natural desire since the fall of the first-created men all men also the whole man and all his powers understanding will passions conscience senses powers and body's members themselves has penetrated. This is finally the true begetter of sin as we noted in the preceding chapter.

   11. The generation which happens along various steps or with respect to times and doing or with respect to order in generating and begetting: and thus in the text three steps are depicted namely

   1. The coitus or intercourse. Epithymia exelkom

   by the sin to dispose or recommend: as with establishing where it is

   2. The indication of the true begetter verse 14. But each one is tempted when drawn away and enticed by his own desire. As if he said: If anyone by enemies' persecutions and other adversities and hardships from God or from the confession of Christian faith is drawn away and drawn off so God is not the cause thereof; but desire epithymia. There is now manifold desire. There is desire of the heart Romans 1:24 or of the flesh Galatians 5:24 Ephesians 2:3 worldly 1 John 2:16 of men 1 Peter 4:2 of the devil John 8:44 of

   Chapter Five

   On the Triad of the Mediator's Offices

   Over Hebrews 3:1

   Therefore holy brothers partakers of the heavenly calling consider the apostle and high priest of our confession Christ Jesus.

   I. After the mediator of the covenant of grace whom we contemplated with respect to his names and with respect to his person now he comes before us for contemplation and consideration with respect to his mediatorial office which he performed and consummated with a threefold ministry prophetic priestly and kingly. Which the apostle mentions two in the text not that he denies the third (as the Socinians serviceable to their presuppositions want) which he elsewhere proclaims and praises Hebrews 7:1, 2 but because the mention thereof did not seem to him to serve his present aim.

   The Exegetical Part

   II. In the text is contained a commendation of Christ as prophet and high priest propounded to the Hebrews that they might consider him. Therein come before us:

   1. The foundation of the commendation diotherefore which has respect to those things which he said in the preceding chapters wherein he pressed and proved the mediator's divine and human nature as in which the requisites are contained which are indispensably necessary to the performance of the mediatorial office to whose contemplation he now applies himself.

   11. The persons to whom he commends Christ hagioi adelphoi holy brothers. That is Christians who then their master still present with them were named disciples and he now by his ascension taken away from them household brothers because they now mutually acknowledged each other and together with their master Christ the same heavenly Father John 20:17 Hebrews 2:11 so that they pursued each other with brotherly mind.

   2. Holy hagious. This by some is judged composed from the privative letter a and ge earth so that it means such as without earth that is not earthly: others derive it from axioō I honor I serve thus honorable; and well such as from their uprightness perfection and perfectness is honorable: by others again it is derived from agō I do I am active that it means such as active doing busy and inclined to exercises of war: namely with change of aspiration and addition of iota i. In an opposite sense it sometimes means one who is polluted and unclean whence that known auri sacra fames that is unclean (or rather cursed) hunger for gold hunger for gold. There it means such as have aversion and separation from uncleanness and who are inclined to purity and holiness. Thus now Christians are named partly from covenant-sanctification according to which for example whole Israel formerly was named holy and little children of believers under the New Testament are named holy 1 Corinthians 7:14 and adults called saints Romans 1:7 which not unfitly might be named ecclesiastical-holy because they are accepted into the church's communion and enjoy the church's privileges: partly from substantial sanctification done by the Spirit's sanctification by which must be held all church members as long as they give no tokens and proofs of their uncleanness and godlessness for which reason they are God's household Ephesians 2:19. 3. Partakers of the heavenly calling klēseōs epouraniou metochoi. Of the calling namely not to any office and ministry both civil as ecclesiastical; but to the fellowship of deliverance and grace whose first step is calling. Hyperanios heavenly or superheavenly not earthly or human which happens by the outward preaching of the word alone; but also inward by the Spirit or with powerful calling which is proper to the elect whether it is by its principle since it happens by the Spirit or by the Father who is in the heavens Galatians 5:8 Philippians 3:14. (b) With respect to the means whereby we are called which is spiritual and heavenly namely the word and the Spirit. (c) With respect to the end which is heavenly glory; as the apostle who leads us not like Moses' law to the earthly possession of Canaan; but to heavenly blessings to the inheritance of the heavenly fatherland. Now this calling he names them partakers fellow-partakers that is partakers with him and all other true Christians of this calling and consequently of one and the same lot state and condition. He now heaps these honorary titles on the Hebrews not only to show them his more than brotherly affection toward them and to obtain their mutual affection toward him: but also to distinguish the Hebrews mutually from each other. For there were Hebrews smitten enemies of Christ and of Christianity: there were also who had passed over to the confession of Christian religion; but until now weak who thought that the Mosaic law must be joined with Christian religion and therefore were not a little stumbled that Christians abolish the ceremonial law given by God through Moses; with these the apostle has to do in this whole epistle: there were finally Hebrews who confessed Christianity perfectly and purely and these now he seems to want to distinguish from those by such honorary titles.

   111. The matter and content of the commendation or the commended duty whereof is depicted:

   1. The act katanoēsate consider. The word katanoeō better knows not merely simply comprehend understand see; but with great earnestness and zeal sets the understanding on a matter. It is usually joined with verbs which mean to see Acts 11:6 James 1:23. Therefore it says here set your mind diligently on bend your thoughts eagerly contemplate and consider how great he is and what kind he is who abolished the ceremonial law namely God even the same who formerly gave it on Sinai; and man not a common but who is united with God greater and more excellent than Moses himself: not the Christians as mere men abolished it from own motion. And therefore there is also no reason that you are so stumbled and offended that the ceremonial law given by God through Moses is abolished. This is finally right the chief aim of the whole epistle.

   2. The object of that act which he depicts

   α. Then his twofold office:

   α. The prophetic when he names it apostolon apostle. The word by some comes from stolos a ship-fleet thus Demosthenes Harpokration and others: better it is by others derived from apostellō I send out and thus it means a public sent one envoy ambassador both a civil John 13:16 as an ecclesiastical; thus it is thought in the New Testament. And well usually an envoy an apostle of Christ 1 Corinthians 15:7 Matthew 10:5, 16 to preach the gospel and therefore the extraordinary servants of the church the first and chief forerunners such as under the Old Testament were the prophets; extraordinarily Christ himself because he was sent by the Father to preach the gospel to men and also to perform the work of deliverance Matthew 21:37 John 3:17 6:57 7:29 9:7. He now is therefore thus named both because he was God's envoy or mediator toward men 1 Timothy 2:5 and because he behaved himself as his expounder and orator (whence he also is named Logos the Word) who made known to men his Father's hidden will. So that with one and the same word both the mediatorial office in general and his prophetic ministry in particular is meant.

   β. The priestly when he names him archierea high priest. Such a one by the Romans was named who both over the holy things and over their chiefs as a chief was placed and had the command. By the Hebrews kohēn haggādōl high priest to whom all the ministries and duties of the common priests belonged: but to whom moreover particularly belonged once a year to enter the holy of holies and to have dominion both over religion as over the priests. Whose antitype was Christ: so much more excellent as the body is more excellent than the shadow. The apostle does it distinctively to distinguish this our high priest of the New Testament from that of the Old Testament.

   γ. Then his names Jesus Christ. Which we in the third chapter of this book expressly and broadly treated.

   The Dogmatic Part

   111. Wherefrom it appears that the mediator Christ God-man serves and performs the mediatorial office in various ways namely as prophet or apostle and as high priest: where we from other Scripture places shall add (as all who accept Holy Scripture even Jews and Socinians without all controversy) as king Psalm 2:6 Zechariah 9:9. Which the same likewise teaches (1) the examples of the Old Testament shadowing forth the three ministries in the mediator namely the prophetic which especially Moses Deuteronomy 18:15-20 Acts 7:37 the priestly which the priests the high priest also Melchizedek Hebrews 7:1-17 to the end: the kingly which Melchizedek king of Salem David Solomon Hebrews 7:2 Jeremiah 23 Isaiah 9:6, 7 Luke 1:32, 33 prefigured. Moreover requires (2) that by the mediator to be delivered threefold necessity whereby the sinner needs (1) with thick and gross ignorance Ephesians 4:17, 18 1 Corinthians 2:8, 9, 14 Revelation 3:17. (2) With utmost estrangement from God and from all salvation yes with bitter enmity against God against his law and against everything that concerns God Ephesians 2:12 Colossians 1:21 Romans 8:7. (3) With whole impotence to return to God Romans 5:6 and 8:3 Ephesians 2:1-3. The ignorance requires the prophetic ministry; the estrangement and enmity the priestly; the impotence the kingly. The same triad likewise requires (3) the order of the salvation to be brought by the sinner as which (1) must first be revealed to the ignorant (2) procured and provided for the estranged (3) applied to the impotent. For if salvation is revealed and not procured and provided it would be as a medicine which exists only in the contemplation and imagination of the physician: if it is revealed and procured but not applied it would be as a plaster however powerful but not applied to the wound. But now salvation is revealed by the mediator as prophet procured by him as priest applied by him as king. And first taught as prophet; afterward offered himself as priest; finally entered into glory as king. To which also (4) by his anointing whence he is named Christ as we already previously assigned: for it is known that only prophets 1 Kings 19:16 priests Exodus 28:41 and 30:30 and kings 1 Samuel 16:12, 13 were anointed. The same (5) requires also the threefold ministry the threefold office of the anointed namely the prophetic priestly and kingly: whence the threefold ministry in the mediator requires his anointing whence he is named Christ as we already previously assigned: for it is known that only prophets 1 Kings 19:16 priests Exodus 28:41 and 30:30 and kings 1 Samuel 16:12, 13 were anointed. The same (6) requires also the threefold ministry the threefold office of the anointed namely the prophetic priestly and kingly: whence the threefold ministry in the mediator requires his anointing whence he is named Christ as we already previously assigned: for it is known that only prophets 1 Kings 19:16 priests Exodus 28:41 and 30:30 and kings 1 Samuel 16:12, 13 were anointed.

   The Polemical Part

   V. It is brought: (1) Whether the Messiah promised of old should not have more than one ministry namely only the kingly? The Jews from mere hatred against our Jesus as Messiah deny that the Messiah should have any ministry but only one namely the kingly. The Reformed acknowledge it: (1) Since formerly what the Jews themselves acknowledge anointing was in use concerning a threefold ministry the prophetic priestly and kingly; and since also the Messiah is named anointed by eminency it does not seem fitting that it should pertain to only one and other ministry. (2) Because the presuppositions of the opposite opinion namely (1) that believers of the Old Testament had no spiritual promises of forgiveness of sins and of eternal life. (2) That they were saved without Christ. (3) Without faith in Christ. (4) That they were saved by own works. (5) That the religion of the Old Testament in its whole being was different from the religion of the New Testament etc. are for the Christian religion utterly unbearable.

   VI. It is brought: (II) Whether the Messiah promised of old was mediator and whether our Jesus that Messiah is? The heathens because they have no revelation deny it from mere ignorance both from hatred against Christian religion and a Messiah and a mediator and Socinians. The Muhammadans hold Jesus indeed but as an eminent prophet; particularly that the Messiah should be a mediator and that Jesus is the Messiah they deny. The Reformed affirm both. And well the first they prove (1) from the names and appellations given him in the Old Testament when he is named covenant Malachi 3:1. Likewise the angel of faces Isaiah 63:9 the angel of the covenant that is envoy and intercessor for the confederates Job 33:23 Jeremiah 30:21 Immanuel that is God with us Isaiah 7:14 the child and son Isaiah 9:5 etc. the deliverer Job 19:25. (2) From the parts of the mediatorial office ascribed to him when he is named prophet Deuteronomy 18:15 Daniel 3:25 Isaiah 61:1, 2 compared with Luke 4:16-21 priest Psalm 110:4 Hebrews 7:15, 17, 24, 26 Zechariah 6:12, 13 and king Revelation 17:14 John 18:33, 36. (3) From the requisites of the mediator when he is named God and man the Immanuel Isaiah 7:14 Matthew 1:23 a child and a son Isaiah 9:5 etc. the righteous Isaiah 53:11. (4) From his mediatorial performances covenant-making Isaiah 53:10, 11 preaching the gospel Isaiah 61:1 reconciliation and satisfaction of God by our undertaken guilt Isaiah 53:12 sealing the covenant Daniel 9:24, 27 intercession for the confederates Jeremiah 30:21. To convince the Jews and Muhammadans serve those things which we below Chap. 18 §. XXIII shall have. Opponents deny second that our Jesus is the promised Messiah: which we shall force from them that they show the tokens from which they themselves once shall acknowledge and recognize the coming Messiah; and let them prove those from Holy Scriptures then you shall with no least trouble apply those proved tokens to our Jesus. If he hesitates and makes difficulty concerning the authority even historical of the New Testament and therefore will not accept the credibility and authority of any history like our New Testament is ask him by what means he shall at another time note and comprehend that the tokens of the true Messiah which he assigned to you agree with his Messiah: likewise by what means the Jews shall teach him to others absent or posterity if they reject the credibility and authority of all history like our New Testament is. This difference is neighboring to that which we already long ago Chap. 2 §. XIX had and which we still below Chap. 8 §. XI shall have.

   XXV. It is brought: (VI) Whether to Christ belongs the name God theos in that emphasis wherein it means the supreme God? The Socinians acknowledge that to him belongs the name of God and of true God; yet to avoid being forced to acknowledge that he is God from eternity present with his Father; so they deny that to him belongs this name insofar as it means the supreme God. Thus Socinus (contra Wiekum Chap. 5 Class. 4 arg. 1) The name God is by its nature an indefinite name and befitting more than one; but by eminency however it is particularly ascribed to that one supreme Creator and cause of things so that in the New Testament when the same as a predicate simply and simply has a subject or without such an addition or word-junction which breaks the force of the subject it shall never be found ascribed to anyone but him Christ himself not excepted. (Conf. the same in Animadversionibus Chap. 4) The Reformed on the contrary maintain that to Christ the name Theos God is given in its fullest force and emphasis insofar as the supreme God. (1) Because he is named God not only attributively but subjectively 2 Peter 1:1 Titus 2:13 1 John 5:20 Romans 9:5. (2) Because he is named God not only by addition but by apposition Acts 20:28 1 Timothy 3:16. (3) Because he is named God with the article ho theos the God Matthew 1:23 Luke 1:47 Acts 20:28 Titus 2:13 Hebrews 1:8. (4) Because he is named God not only as well but also equal with the Father Colossians 2:2. (5) Because he is named God distinctively from yes set opposite to those who are called gods and who by nature are no gods. Likewise 1 Corinthians 8:5 Galatians 4:8 1 Thessalonians 1:9 with Matthew 16:16 1 John 5:20. (6) Because he is named God not only since his exaltation and glorification as opponents want but even in the midst of his humiliation and abasement as God-man 1 Timothy 3:16 Matthew 1:23. (7) Because he is named the God of Israel (with which appellation no one but the supreme God is named as the Socinians themselves will grant) Luke 1:68 and Malachi 4:5 where he for whom John the Baptist went before doubtless was the God of Israel; but he for whom John went before was Christ Luke 1:17, 76. (8) Because David Psalm 110:1 and Thomas John 20:28 name him their Lord and their God where the Savior insists on the emphasis Matthew 22:43, 44 and Paul Philippians 4:19. And there is no reason that they for themselves can pretend against it than that Christ who is mediator or because he is mediator must be worshiped. The presuppositions which belong particularly to each party we overthrew in their places.

   The Practical Part

   General Contemplation of the Savior's Names.

   XXVII. Before we apply ourselves to the contemplation it must be noted beforehand that not so much from the names as from the matters named therewith the contemplation of the particular names must be fetched: and that we therefore must carefully observe and note whether a name means this or that concerning the mediator whether the divine whether the human nature then whether office whether the prophetic whether the priestly whether the kingly then whether the state of humiliation or of exaltation then whether this or that benefit of him: and then with comparison of those chapters where the meanings of those names are explained the grounds proof and compelling reasons of the contemplation must there be sought and fetched. For example because the name Jesus expresses the benefit of deliverance thence the grounds proofs and compelling reasons of the contemplation concerning the name Jesus must be sought and fetched from the chapter of deliverance. Which we had let go before so that a general and a particular contemplation of the mediator's names also a twofold contemplation shall come before us.

   XXVIII. And well the general contemplation of the mediator's names incites us first to know the mediator. For this indeed is the first use of names that they lead and bring to the knowledge of the matter named therewith whence the Latin word nomen (name) is as it were novimen (a distinguishing mark). Wherefore the name of Christ particularly is used in Scriptures for the knowledge of Christ John 17:3, 6, 26 Romans 1:5 Acts 9:15. Hereto belongs the so great accumulation of his names in Scriptures Isaiah 9:5 1 Corinthians 1:30 1 Timothy 6:15. And that is the reason why the apostles in the text gave their souls for the name of our Lord Jesus Christ. But what does it now plainly commend? Jesus Christ. Which threefold title honors him or names him with so excellent names.

   XXX. Thirdly to distinguish him from all bastards disguised or painted and varnished mediators. For hereto names are given that things may be distinguished from others with respect to kind or also with respect to indivisibles Isaiah 42:8. Whence it is not fitting that we have but one mediator 1 Timothy 2:5 and all others and all other things pass by Psalm 16:4 cling to him alone trust hope salvation and all things place in him Proverbs 16:3 Acts 4:12 John 14:6 honor serve reverence him Matthew 4:10 Psalm 45:11 kiss him Psalm 2:12 etc.

   XXXI. Fourthly a most sweet and pleasant ground of consolation. For Jesus is all for us: if you desire to be made whole he is a physician: if you are burdened with unrighteousness he is righteousness: if you need help he is strength and might: if you fear death he is life: if you shrink from darkness he is light: taste therefore and see how good and sweet the Lord is. And Bernard: Jesus salvation's victim salvation's sacrifice: Jesus salvation's grace salvation's benefit: Jesus safe trust and safe refuge: Jesus giver of forgiveness: Jesus consolation of the sad: Jesus hope of penitents: Jesus sweet memory thirst-exciting love: Jesus sweet trust joy-exciting refreshment: Jesus door of salvation: Jesus safest gate: Jesus protector of all: Jesus wholesome truth and light illuminating the mind: Jesus felicity of life sweetness in heart jubilating. O goodness of good Jesus who art our righteousness. O truth of true Jesus our knowledge! O charity of dear Jesus who art our redemption! O holiness of holy Jesus true sanctification deliver us from guilt and grant us light of life etc. (N.B.) I have written the Latin wholly and altogether word for word for the service of philologists on account of the pretty word-plays and fine inventions with which the ancients amused themselves much though it is impossible so pretty and so fine in Dutch to do enough: nevertheless I did not want to omit the Dutch translation with respect to the matter for the service of Dutch readers. Particularly and especially this name by the thereby named gives us powerful quickening and consolation (1) in sins Matthew 1:21 Acts 10:43. (2) Against devils' plots and snares Romans 16:20 Luke 11:21. (3) In temptations 1 Corinthians 10:13 Hebrews 2:18 and 4:15. (4) In all adversities and hardships both bodily as spiritual how great they may be. Whence Tertullian (Apologeticus c. 3) This name is without cause most hated. Caius a good man Seius; but bad solely because he is a Christian; the name not a crime condemns us and the word alone prejudges an unknown sect because it is named not because it is convicted of any evil: an innocent name in innocent men becomes hatred. To destroy the judgment (namely that Nero charged Rome with burning to see the likeness of Troy's burning) he falsely invented guilty ones and inflicted on them the most exquisite punishments which being hated as cheats the common people named Christians etc. (3) In spiritual desertions Psalm 13:2 43:2 77:8, 9, 10 88:15-18 etc. In these and in all kind of other cases it is by eminency consolation: (1) To suffer as a Christian 1 Peter 4:16. (2) As a disciple (which with a Christian is one and the same) Acts 11:26 to become conformable to Christ's cross Luke 9:23. (3) By the Christian name appropriated to Christ to be his property and jewel Isaiah 49:16 Jeremiah 14:9. (4) Therefore that he has care over us in adversities as over himself Acts 9:4 compare Deuteronomy 32:10 Zechariah 2:8 Psalm 17:8 and 91:4. (5) That he suffered himself that he might have compassion with us Hebrews 4:15. Yes also (6) that he bought us with his own blood 1 Peter 1:18, 19 and delivered us from the power of the devil Hebrews 2:14, 15 compared with Luke 1:74, 75. And there is no reason that they pretend against it than that Christ who is mediator or because he is mediator must be worshiped. The presuppositions which belong particularly to each party we overthrew in their places.

   The Practical Part

   Contemplation concerning the Divine and Human Nature.

   XXVIII. The contemplation of this chapter looks first at the flesh-assuming divine person which we already long ago Book II Chap. 26 handled so that it must be brought thence hither. Secondly it looks at the assumed human nature whereby to us first in proportion to the unutterable love of men (1) of the Father giving to us his own only begotten Son John 3:16 Isaiah 9:5 and with the Son all things Romans 8:32. (2) Then of the Son's love whereby he descended and humbled himself to us Isaiah 9:5 and with the Son all things Romans 8:32. (2) Then of the Son's love whereby he descended and humbled himself to us that he might make us children of God Galatians 4:4 to firstborn Hebrews 2:10 compared with Exodus 4:22, 23. But Ireneus (Lib. V) says: The Son of God from his immense love became what we are that he might make us what he is. He partook of our nature that we might partake of divine nature etc. Because (3) the Son of God took such pleasure to be with us and consort with us Proverbs 8:31 like John 17:24 that he wanted to be united with our nature Hebrews 2:11, 14. And that not for himself to serve himself and his own advantages and conveniences; but for men to serve and his soul to give for a ransom for many Matthew 20:28. This unutterable love of men of the Father and of the Son is shown to us in the Son's incarnation whereby he who was God's Son Romans 8:32 his own only begotten Son John 3:16 in the form of God equal with God Philippians 2:6 yes God himself above all to be praised forever Romans 9:5 the brightness of God's glory and the express image of his person Hebrews 1:3 wanted (1) to assume human nature not that of angels though infinitely more excellent than ours Hebrews 2:16. And that (2) not perfect and complete as it was in the state of righteousness; but despised and rejected as it became by sin which showed the form of a servant Philippians 2:7 wherein no form nor comeliness appeared that we should desire it Isaiah 53:2. Yes (3) in that nature and in so contemptible a form of nature holy innocent blameless separated from sinners and higher than the heavens Hebrews 7:26 with us sinners wanted to be united Hebrews 2:11 since otherwise sins make a separation between God and sinners Isaiah 59:2 and 1:15. And that much more (4) not only our nature and the natural qualities of nature; but also its weaknesses and moreover all weaknesses though not yet so small and contemptible only that they were not shameful and sinful Hebrews 4:15 to such extent that he not only equally contemptible and despicable as we; but even more contemptible and lower became than we who in deed and truth are sinners Psalm 22:6-8. And to what purpose this so low condescension humiliation abasement? than that we (1) might know and acknowledge his unutterable love of men. (2) That we on our part for his sake may not disdain any humiliation abasement any contempt scorn or anything like however and how great it may be 2 Corinthians 11:23-30. (3) That we particularly and especially may not be ashamed of the gospel Romans 1:16 and of the glorious confession of Christ's name Mark 8:38 Luke 9:26 compare 2 Timothy 1:8, 12, 16 though scorned despised and rejected in the world Jeremiah 20:11.

   XXIX. On the contrary thirdly in this same assumption of our nature and in his love of men and descent to us appears also more than brotherly care of him for the sons. Which he (1) as their nearest kinsman blood-friend brother bridegroom flesh of their flesh and blood of their blood toward and for them bears Ephesians 5:29 compare Genesis 2:23 Leviticus 58:7 Genesis 29:14 and 37:27 more tender indeed than Joseph toward his brothers who were also formerly very inimical to him Genesis 42 etc. Matthew 25:40 10:40 and 18:5 Mark 9:37. Who also (2) more clearly showed since he assumed human nature purposely hereto that he might be a merciful and faithful high priest Hebrews 2:17 able to succor those who are tempted Hebrews 4:15. Yes also (3) hereto that he by suffering and dying might abolish him who had the power of death that is the devil and deliver all who through fear of death were all their lifetime subject to bondage Hebrews 2:14, 15: how great consolation is here furnished to all believers! (1) In case of ignoble and despised birth that they notwithstanding are the nearest kinsmen the blood-friends the brothers of God's Son. And that God's Son himself from an ignoble and despised virgin assumed human nature Luke 1:48 and thereto assumed to raise and exalt us. (2) In case of poverty since God's Son also became poor and well hereto that he might make us rich 2 Corinthians 8:9. (3) In case of weaknesses and sicknesses since God's Son also assumed a nature subject to our weaknesses and sicknesses Isaiah 53:3, 4, 10 to heal our weaknesses and sicknesses Matthew 4:23. (4) In case of Satan's temptations since God's Son also in our nature in all things was tempted like as we and well hereto that he might succor us who are tempted Hebrews 2:18. (5) In case of death or fear of death since God's Son also thereto partook of flesh and blood that through death he might destroy him who had the power of death Hebrews 2:14. (6) In case of the last judgment since we expect him as judge who is our nearest kinsman our blood-friend flesh of our flesh blood of our blood yes our brother and bridegroom who is one flesh with us.

   XXX. Further fifthly it gives us also occasion and opportunity to a righteous anxiety: (1) since by the assumption of our nature coming to us God's Son we must not disdain it since he also assumed the nature of the reprobate insofar as it is human nature. For thus flesh would not profit us John 6:63. Further (3) that in Christ's union with our nature and in assuming our flesh which by us from all good is bereft and shamefully corrupted is made a medicine agreeing with our sickness like Justin notes and from him Lyra.

   XXX1. Further sixthly the union of the two natures in the mediator incites us most powerfully (1) in general to the contemplation of unity godliness and unanimity. For since we in God note a so great propensity affection and exercise of unity and oneness (1) that not only the persons of the holy Trinity in one and the same being wanted to be one 1 John 5:7 but that (2) those three persons each by his particular domestic working cared for the union of the divine person with our human nature: when in this union of incarnation the Father gave the Son Isaiah 9:5 John 3:16 sent into flesh John 12:49 and 14:24 the Son came into flesh 1 John 4:2 and 5:20 the Holy Spirit by overshadowing the blessed virgin prepared the flesh united it with the soul and both with the divine person and finally the whole indivisible Trinity prepared him the body Hebrews 10:5 Psalm 40:7, 8. Moreover (3) the Son of God descended from heaven 1 Corinthians 15:47 John 6:41, 50 to be united with flesh John 1:14 and therein manifested 1 Timothy 3:16. And that (4) hereto that we from those two united natures might have but one Lord 1 Corinthians 8:6 Ephesians 4:5. Then also (5) hereto that we might be united with him Hebrews 2:11 a body with him 1 Corinthians 12:12 and one spirit with him 1 Corinthians 6:17. All which things (1) the Savior by incarnation uniting himself with us incites mutual unity between us John 17:21 That they all may be one as you Father in me and I in you that they also may be one in us: that the world may believe that you have sent me. (2) The apostle incites Ephesians 4:3-7 being diligent to keep the unity of the

   Chapter Three

   On the Names of the Mediator

   Over Acts 15:26

   Men who have given their souls for the name of our Lord Jesus Christ.

   Concerning the mediator of the covenant of grace after his names and his person now he comes before our contemplation and consideration with respect to his mediatorial office which he performed with a threefold ministry prophetic priestly and kingly. Which the apostle mentions two in the text not that he denies the third (as the Socinians serviceable to their presuppositions want) which he elsewhere proclaims and praises Hebrews 7:1, 2 but because the mention thereof did not seem to him to serve his present aim.

   The Exegetical Part

   II. In the text is contained a commendation of Christ as prophet and high priest propounded to the Hebrews that they might consider him. Therein come before us:

   1. The foundation of the commendation diotherefore which has respect to those things which he said in the preceding chapters wherein he pressed and proved the mediator's divine and human nature as in which the requisites are contained which are indispensably necessary to the performance of the mediatorial office to whose contemplation he now applies himself.

   11. The persons to whom he commends Christ hagioi adelphoiChapter Seven

   On the Mediator as High Priest

   Over Psalm 110:4

   The LORD has sworn and will not repent: You are a priest forever after the order of Melchizedek.

   I. After the first ministry of Christ's mediatorial office namely the prophetic whereby he declared God's counsel concerning the sinner's reconciliation we explored now we go on to the second namely the priestly whereby he procured and provided the reconciliation which we according to the guidance of the text propounded above shall represent and exhibit.

   The Exegetical Part

   II. In which words is contained the solemn inauguration or imparting of the priestly dignity from Jehovah to the Messiah. Whereby come before:

   1. The imparting or appointing person Jehovah: doubtless the Father Psalm 2:7. For from him he was appointed and called in the eternal covenant of grace: from him he was sent into the world to be priest Hebrews 5:4-6. And well this one alone: for this one alone by the sin offended and injured Psalm 51:6 as lawgiver as Lord and Judge 2 Corinthians 5:19 could appoint the reconciling priest and was not obliged to rest in any other not appointed by him.

   11. The imparting or the twofold act of appointment of priest:

   1. The first affirmative: He has sworn nishba‘. To swear from sheba‘ seven because the oath is a most perfect confirmation of a matter. God's swearing particularly a matter which is not light slight or common; but rare unusual and of great weight and concern: for it was unusual to appoint a priest who was not from Levi's tribe but from Judah Hebrews 7:11-13. To repress our doubt and wavering by this swearing. Therefore this swearing looks to three things: it gives (α) to know the unchangeableness of his counsel Hebrews 6:17 compared with Isaiah 45:23 and 54:9, 10. Then (β) it points to the preeminence of this priesthood above every other as sealed with a divine oath Hebrews 7:20, 21 compared with John 6:27. Finally (γ) it serves to strengthen and confirm the sinner in his mercy Hebrews 6:11, 17, 18.

   2. The second negative: and it shall not repent him... Or he shall not withdraw his word not change it he shall not make his counsel depend from men's obedience or disobedience namely as in other matters he changes his counsel Jeremiah 18:7, 8 1 Samuel 15:11 Isaiah 38:1, 5 especially in the Levitical priesthood which became antiquated in its place this eternal evangelical priesthood instituted and set. Further that repentance belongs to God in a God-beseeming way not with respect to the passible; but with respect to the effect as we elsewhere noted.

   111. The imparted or rather the form of imparting wherein is indicated:

   1. The person to whom it is imparted atah you namely whom he described in the foregoing namely David's Lord the Messiah. Thus all Christians affirm: (++) on the authority of the New Testament Matthew 22:42 Acts 2:34, 35 1 Corinthians 15:25 Hebrews 1:13. Thus seem also the Pharisees to have felt and all Jews of that time in general. (+++) From the consent of the ancient Jews. But even the Jews who lived after the rise of Christianity began to deny it solely from hatred against Christianity. Yet Kimchi and others speak against them who like Trypho with Justinus explain this Psalm of the Messiah. The later Jews to twist this Psalm turn themselves in various ways. There are (8) who think that Eleazar Abraham's servant spoke this Psalm of his Lord Abraham after he returned from defeating the five kings; and to this they twist everything that occurs in this Psalm: but neither the maker of this Psalm is Eleazar but David verse 1 nor Abraham was priest after the order of Melchizedek. Others (2) would rather that David composed this Psalm of his Lord Saul: but neither Saul sat at God's right hand nor Saul was priest nor after the order of Melchizedek nor had he eternal priesthood nor did the people offer to him. Others (3) bring the Psalm to Hezekiah: but he was not David's Lord nor sat at God's right hand nor was he priest nor such one after the order of Melchizedek nor had he eternal priesthood nor did his subjects ever offer to him. Nor lack (4) who want that here not David himself speaks; but that his soldiers said this Psalm of him when they said: You shall not go down with us to battle lest the light in Israel be extinguished 2 Samuel 21:17 to which they then apply the things contained in this Psalm by twisting: but besides that the Jews themselves cannot prove with a jot that the soldiers speak here so also all things which occur in this Psalm cannot even with any least show be said of David according to what we already previously said. Therefore there remains nothing else than that this atah you this you is no one else than our Messiah.

   2. The office which is imparted to him: You are priest kohēn. Which by the Hebrews kōhēn priest translates means an honored and dignified servant both in civil as in ecclesiastical; sometimes a prince a ruler 2 Samuel 8:18 and 20:26 compared with 1 Chronicles 18:17 and from Job 12:19 Genesis 41:45 and Exodus 2:16. Whence to fit the proper and chief signification is a priest or ecclesiastical servant and the improper and less chief signification a state-servant; namely because priesthood as the noblest yes a divine ministry is; because also to the princes and first heads of households and moreover to the firstborn under the patriarchs lay the care and providence of holy things and thus also priesthood; and finally because it also is post and duty of princes and lords to care for religion and holy things; hence by way of proportion also a prince or lord kōhēn is named. (Conf. Menochius de Republica Hebraeorum Lib. VII Chap. 7.) Whence that R. Kimchi to favor the Jews by saying a king or lord prince ruler. These the Socinians follow to maintain that Christ's priestly and kingly ministry is one and the same; and well hereto that Christ on earth was no priest and by offering himself for us did not satisfy; but first in heaven at God's right hand by presenting and offering himself as king to the Father: maintaining that Christ from and according to this place rather is named a prince or king than priest. By Christians on the contrary the word in its proper chief and usual signification means a priest or ecclesiastical servant. (1) Because the word Genesis 14:18 and following of Melchizedek doubtless means a priest since he is named king and priest. (2) Because the Messiah in very many other places is named priest Zechariah 6:13 compared with Jeremiah 30:21 and 33:15, 18 likewise Isaiah 53:10 where to him a guilt-offering is ascribed. (3) Because G. Aben Ezra and the ancient Rabbis according to Kimchi's testimony thus judge. (4) Because they shall never prove that the word is used of a king much less of a king who sits at God's right hand. David had under him kohanim princes rulers 2 Samuel 8:18 compared with 1 Chronicles 18:17. Nor then would David from whom Kimchi wants this place to be understood be named kōhēn a prince a ruler who is less than a king? (5) Because the Messiah performed and did everything priestly: For the priests (1) taught and instructed Leviticus 10:11 Malachi 2:7 and the Messiah also taught John 1:18. (2) They offered sacrifices to reconcile God as is known; and the Messiah also offered Hebrews 9:14 Ephesians 5:2. (3) They prayed interceded for the people and blessed it Psalm 118:26 Numbers 6:23. Also the Messiah prayed interceded and blessed Romans 8:34 Hebrews 7:25. (4) Because it Hebrews 5:6 and 7:17, 21 is translated by hiereus priest. I shall not add that from the proper meaning of the words one may not go to an improper without urgent necessity arising either from the rule of faith or from the proportion of the context such as has no place here: therefore kōhēn here means nothing else than a priest. Also must not be passed by that the Messiah here simply is named kōhēn priest not high priest kōhēn haggādōl the highest the great priest not that he was not such a one; for he was it and well by eminency: but to indicate that he not only was the antitype of the high priest with respect to his entrance into the holy of holies; but also of the common priests with respect to his offering on earth: otherwise than the Socinians babble serviceable to their presuppositions.

   3. The duration of that office le-‘ōlām forever namely in opposition to the Levitical priesthood which ceased after its time. And yet he shall perform priesthood also not than until the time-circuit of this finished world after which he shall deliver the kingdom to the Father that God may be all in all 1 Corinthians 15:24, 28.

   4. The pattern exemplar al-divratī malki-ṣedeq according to the order of Melchizedek. Paul Hebrews 7:11 translates by kata taxin Melchizedek according to the order of Melchizedek. Some want that the letter yodh in the word divratī is a pronominal postfix so that the sense is according to my word namely to Melchizedek or concerning Melchizedek. Thus Grotius to favor the Jews as who maintain that the Psalm speaks of David: but better others think that it is a postfix and superfluous letter as often elsewhere according to Buxtorf's testimony (Thesaurus Grammaticus p. 858) A. Kimchi and Aben Ezra acknowledging it. Whence Paul sets over in Hebrews 5:6, 10 6:20 7:11 etc. by kata taxin according to the order or by kata tēn homoiotēta according to the likeness: and the postfix-letter yodh is perhaps added for that. Note therefore that Melchizedek was a priest but certainly not a Levitical or Aaronic; but from it heaven-high and wide different as also Christ was not. Let me say with one word after the order of Melchizedek is to say after the power of an indissoluble life Hebrews 7:16 not by any bodily anointing or law-ceremony or intervening ordination or consecration or form of ordering. There is (1) still remaining that we with few see the proportional agreement between Melchizedek and Christ which the text indicates by the word al-divratī according to which on the one side is excluded a likeness between Melchizedek's priesthood and Levi's and is given to know the difference between those two: on the other side the agreement between Melchizedek's priesthood and that of the Messiah; as well as the preeminence perfection and duration of Christ's priesthood above that of Aaron Hebrews 7:11, 12 and 8:6. Which agreement we if God wills in the dogmatic part shall represent and exhibit. And that there is no reason which prescribes that these in themselves distinct ministries in Christ must be confused and mingled.

   Chapter Seven

   On the Mediator as High Priest

   Over Psalm 110:4

   The LORD has sworn and will not repent: You are a priest forever after the order of Melchizedek.

   I. After the first ministry of Christ's mediatorial office namely the prophetic whereby he declared God's counsel concerning the sinner's reconciliation we explored now we go on to the second namely the priestly whereby he procured and provided the reconciliation which we according to the guidance of the text propounded above shall represent and exhibit.

   The Exegetical Part

   II. In which words is contained the solemn inauguration or imparting of the priestly dignity from Jehovah to the Messiah. Whereby come before:

   1. The imparting or appointing person Jehovah: doubtless the Father Psalm 2:7. For from him he was appointed and called in the eternal covenant of grace: from him he was sent into the world to be priest Hebrews 5:4-6. And well this one alone: for this one alone by the sin offended and injured Psalm 51:6 as lawgiver as Lord and Judge 2 Corinthians 5:19 could appoint the reconciling priest and was not obliged to rest in any other not appointed by him.

   11. The imparting or the twofold act of appointment of priest:

   1. The first affirmative: He has sworn nishba‘. To swear from she

   Chapter Eight

   On the Mediator as King

   Over Psalm 2:6

   Yet I have set my king on Zion my holy hill.

   I. After the threefold ministry of the mediator's office we explored now we descend finally to the third ministry and performance of the mediatorial office namely the kingly whereby the mediator distributes and governs all that belongs to the sons' salvation which by the two foregoing was procured and provided. The nature hereof is represented and exhibited by the appointed king himself according to his father's counsel and deliberation Psalm 2 verse 6.

   The Exegetical Part

   II. In which words is contained the appointment or consecration to his kingly ministry: wherein appears

   1. The appointer or consecrator and I va-’ānī. The prefix vau although it very often serves only for elegance than for the sense of the speech is here used in an adversative sense and means but yet like Isaiah 30:13 Malachi 1:4 so that from it this sense arises: Although the kings of the earth exalt themselves; I however have anointed my king etc. The pronoun ’ānī I is emphatic. I myself who verse 2, 3 I spoke of. I who set up and depose kings Daniel 2:21. Here not so much theologically as economically as Father (to speak of the Son verse 7) who in the eternal covenant of grace installed the Son as mediator and king.

   11. The appointment nasaktī I have anointed. By some it sounds in a passive sense I am anointed I am poured out so that the Son speaks of himself: but it is with necessity since the word in the Kal conjugation has an active signification as appears from the following word malkī my king; where the postfix-letter yodh that is my to make a superfluous postfix-letter would be too cramped; also it is not necessary to deviate from the usual sense and meaning: in this way the connection becomes much fitter and easier: I have anointed etc. In this way Symmachus echrisa I have anointed. Acts 4:27 hon echrisas whom you anointed. By others it is more emphatically to pour out namely not to sprinkle like others; but to pour over and pour out above his fellows Psalm 45:7 compared with John 1:16. By others it is I have appointed as if he said: Know you that the Messiah although he displeases you took not that dignity to himself or received it by human counsels Hebrews 5:4 compared with John 5:19 and 18:36 but I have solemnly appointed or anointed him. Also must not be passed by that it is said I have anointed in the past time that thus it may be given to know that it happened formerly in the eternal counsel of the persons wherein the Son was appointed to be a mediatorial king Isaiah 42:1 or also by change of past time to future I shall appoint I shall anoint I shall send him in his time; and so certainly as if I had already long ago anointed him.

   111. The appointed concerning whom here is depicted:

   1. His kingly power.

   α. King melek that is a monarch the head of a kingdom. But who is that? The interpreters are here divided among themselves. There are (α) who in one way explain the whole Psalm of David alone thus the Jews; but only the later and that from hatred against Christ and Christian religion particularly H. Solomon Jarchi: Our teachers says he have explained the signification of the king Messiah: that when it sounds thus it may be answered to the Minim (he means the Christians as is known) although those words are not found in the editions of Buxtorf and Venice doubtless scraped out by the Christians as Peacockius notes (in suis Miscell. ad portam Mosis R. Maimonides). With these agree our Socinians from hatred against Christ's eternal deity. Others (β) among whom Calvin Pareus Rivetus explain at least parts of this Psalm of David in the type and of Christ in the truth because many things of this Psalm could be applied to David. Others (γ) bring the whole Psalm to Christ alone because he of whom the Psalm speaks (1) absolutely and unrestrictedly is named God's Son verse 7 even like Matthew 3:17 and 17:5 which befits Christ alone Hebrews 1:4, 5. Because (2) the Son is said to be begotten of God and well today that is from eternity. (3) Such one who shall have the heathen for his inheritance verse 8, 9. Because (4) to him is assigned divine service and honor verses 11, 12. Because (5) this Psalm in the New Testament is applied only to Christ Acts 4:25, 26 and 13:33 Hebrews 1:5. Because (6) by no connoisseur it appears that the maker of this Psalm David spoke of himself. Because (7) to its fury even but little kindled and burning the destruction and downfall of disobedient peoples and kings is made fast verse 12. Because finally (8) their salvation depends from trust on him there. All which things fit only Christ. Also it does not avail that some sayings of this Psalm can be applied to David since it is heaven-high different that some things are applied to David and that just those of the Psalm are meant and understood.

   β. My malkī my king even the same my Messiah my anointed of whom mention is made verse 2. The postfix-letter yodh my here passively from me anointed whom I shall command to rule: thus 1 Samuel 16:1 a king for me that is who shall execute my commands: but not actively as Psalm 74:12 that is who has dominion over me. Therefore he is named a king of the Lord: so with respect to (α) the eternal generation today I have begotten you; as with respect to (β) the sending like he is named my shepherd Zechariah 13:7. Likewise (γ) with respect to the eminency of his kingdom which he from worldly kingdoms absolutely distinguished and different had John 18:36. Then also (δ) with respect to the author and appointer which immediately was God not the commonwealth. Let me add (ε) my who is worthy of me that he rules in my name. For although kings are appointed by God and therefore even gods and God's anointed Isaiah 45:1 yet God names no one my king: but this one he names mine because he is with him one and the same God his own and only begotten Son Psalm 2:7 and governs his kingdom.

   2. The kingdom over Zion my holy hill. That kingdom is propounded

   α. With a proper name over Zion. Zion was formerly a fortress and bulwark of the Jebusites almost unconquerable which David having driven out fitted that Zion for his royal palace 2 Samuel 5:7, 9 1 Kings 8:1 and named the city of David: in its neighborhood was the hill Moriah 2 Chronicles 3:1 Isaiah 31:4 on which stood the temple that the kingly and priestly power might hang together like in Melchizedek and in the Messiah Psalm 110:4 compared with 1 Peter 2:9. Mystically it is the church particularly of the New Testament Isaiah 60:14 Hebrews 12:22 Revelation 14:1 with respect to its invincibility Matthew 16:18 and also because from Zion the gospel would go forth Psalm 110:2 87:3 and 132:13 Isaiah 2:3 Micah 4:2 Zechariah 9:9 Luke 24:47 Acts 1:8. Like also the king of Zion David mystically often means Christ Jeremiah 30:9 Ezekiel 34:23, 24 and 37:24 Hosea 3:5.

   β. With a common name or certain description the hill of my holiness namely from the bordering hill Moriah on which was the temple which elsewhere is named the temple of holiness Psalm 79:1 whence was derived the city of holiness Daniel 9:24 Matthew 4:5 and the holy people Isaiah 63:18. Thus now Zion is named not from an inherent but from a relative holiness. But mystically the hill of holiness is the church particularly of the New Testament to be exalted and elevated above all hills Isaiah 2:2 which shall be built until the end of the ages by our Messiah.

   The Dogmatic Part

   111. Under the parts of the mediatorial office follows finally the third ministry and performance the kingly. Hereof first its truth: (1) From so many prophecies of old under the Old Testament Genesis 49:10 Psalm 2 compared with Acts 4:25-28 Psalm 132:11, 12 with Luke 1:31-33 Acts 2:30 compared with Isaiah 11:1-3 Hosea 3:5 Ezekiel 34:23, 24 and 37:24, 25 Daniel 9:25. (2) From the types and shadows of Melchizedek Hebrews 7 from David Jeremiah 30:9 Hosea 3:5 Ezekiel 34:24 of Solomon Matthew 12:42 Luke 11:31. (3) From the kingly honorary titles which usually are given him that he is the head of the church Ephesians 4:15 and 1:22 the leader of Israel Matthew 2:6 Micah 5:1 the leader of our salvation Hebrews 2:10 the prince of peace Isaiah 9:6, 7 the Lord of glory 1 Corinthians 2:8 Lord of lords Revelation 19:16 judge and lawgiver Isaiah 33:22 king over Zion Psalm 2:6 king of kings Revelation 19:16 etc. (4) From Christ's own confession and profession before Pilate John 18:33-38 for which cause he also was condemned to death with affixing this superscription to the cross: Jesus of Nazareth the King of the Jews John 19:19-22 Luke 23:42, 43.

   IV. Secondly its nature and kind insofar as it is that ministry and performance of the mediatorial office whereby he distributes and governs all that belongs to the sons' salvation which by the two foregoing was procured and provided. There is now (1) an essential or divine kingdom with respect to the church extending itself to and over all creatures Daniel 7:14 Revelation 17:14. (2) A personal domestic or mediatorial kingdom Psalm 2:6 John 18:36 Ephesians 1:20-22 to him as God-man and mediator from the Father given Acts 2:36 Matthew 28:18 John 5:21, 22, 26, 27 Philippians 2:8, 9. And this again twofold: (1) A general kingdom extending to and over all creatures in order and relation to his church Ephesians 1:19-23 Revelation 17:14 1 Peter 3:22 which includes (α) on the one side supreme and all-absolute right and power to rule and govern Psalm 110:1-3 Matthew 28:18. (β) On the other side the exercise of right in subjugating the enemies until he shall have subjected them all under his feet Psalm 110:1 Hebrews 1:13 2 Corinthians 10:5 Philippians 2:9-11 1 Corinthians 15:25. (2) A particular kingdom extending only to his church to gather it to steer protect and eternally exalt and glorify it Luke 19:12, 15 Psalm 2:8 and 28:9. Which happens (α) in this world Matthew 28:19, 20 Acts 1:8 4:29 and 28:31. (β) At the end of this world Matthew 25:31 to (γ) After this or in the coming age Matthew 25:46 1 John 3:2 2 Timothy 4:8.

   The Polemical Part

   XI. Concerning the kingly ministry it is disputed: First (1) whether the Messiah promised of old should have a spiritual or a temporal kingdom? The Jews to obtain more easily that our Jesus is not the Messiah prefer the latter with which at Christianity's infancy the apostles themselves conspired Matthew 20:21 Luke 14:21. The Christians want with Christ John 18:33, 36 the first. (1) Because we that our Jesus is the true Messiah already long ago with unshakable proofs Chap. 2 §. XIX learned who had no temporal kingdom. (11) Because it is foretold that the Messiah would come the temporal kingdom or kingly power already taken away from the Jews Genesis 49:10. (111) Because he is foretold to come as a poor and needy king riding upon an ass Zechariah 9:9. (IV) Because he is said to rule without any outward weapons horses chariots Zechariah 9:9, 10 Hosea 1:7 Isaiah 9:3, 4, 5. (V) Because he is said to subject the brutish by the rod of his mouth and the breath of his lips Isaiah 11:4. (VI) Because he is said to perform spiritual things impossible for temporal kings for example (1) to subdue the devil Genesis 3:15. (2) To bless all nations Genesis 22:18 which promise even to seven times is repeated. (3) To procure salvation for believers and dispose it Genesis 49:18 Isaiah 49:6. (4) To seal transgression and to bring in everlasting righteousness Daniel 9:24 Zechariah 13:1. (5) To justify many Isaiah 53:11. (6) To deliver from death Isaiah 25:8. Yes (7) from hell Hosea 13:14. (1x) Because the whole seventy-second Psalm (which the Targum and ancient Jews consenting according to H. Solomon Jarchi and R. Aben Ezra) describes the Messiah's kingdom nothing but spiritual benefits occur therein that he would bring the people to righteousness and deliver the wretched verse 2 that in his days righteousness would flourish and abundance of peace until the moon be no more verse 7 that all kings would worship him and all nations serve him verse 11 that he would deliver the needy who cries and the oppressed who has no helper verse 12 and thus further throughout the whole Psalm. If you heap all these things together so shall from it arise this unshakable proof: He who would be poor bereft of temporal weapons rejected by his own and to be killed by them who with the rod of his mouth and breath of his lips should perform all his matters with meekness and friendliness subjecting the Gentiles spiritual benefits to the sons should provide etc. that one is doubtless not a temporal but a spiritual king: but the promised Messiah is such therefore he is not a temporal but a spiritual king. What of the Jews is brought against it are these pieces the chief: (α) That he is said to wage temporal wars against Gog and Magog Ezekiel 38 39 Psalm 2:9 and against the feigned Armillus or Antichrist. But besides that nowhere is said that the Messiah shall fight against Gog and Magog so there is also nothing in the way if he is said to fight and war spiritually as a spiritual king. (β) That he is said to build the third temple Ezekiel 40 etc. But (α) of any third temple is made no mention in Holy Scriptures no but (β) that the second temple to which the Messiah is said to come Malachi 3:1 Haggai 2:7, 9 was destroyed long before Messiah's birth so that the Jews' dominion by various turns after the Babylonian captivity first on the Mamoneans then on Herod finally on the Romans was transferred who also as lawful lords tribute had to be paid as he himself taught Matthew 22:21. Let me add (γ) that in Ezekiel is not said that the Messiah shall build any temple. And that (δ) a temple is delineated and depicted by Ezekiel is nothing but a mystical temple namely the church particularly of the New Testament the mountain of God which shall be exalted above all mountains Isaiah 2:2 which temple until now already is built is still being built and shall be built until the end of the ages by our Messiah. (c) That the mountain Zion which under Messiah would be exalted Jeremiah 31:12-14 until now is not exalted: for the church which by the mountain is understood is already exalted and from day to day is exalted and shall be exalted to the end of the ages by calling the Gentiles to Christ's fellowship.

   XIV. Therefore it is asked next fourth whether any temporal kingly power over kings princes kingdoms worldly persons and affairs in any way belongs to the pope? The Papists are here divided among themselves: for there are who simply and absolutely deny the pope all temporal power like the Gallican-minded: there are who ascribe to him all power and that right straight simply and absolute like Alexander Carerius de Potestate Papae Lib. 2 Azorius Institutio Moralis Part 2 Lib. 4 Chap. 19 and most Italians and Spaniards: there are who grant him all power but only from the side (indirecte) in relation to the spiritual as Bellarmine de Temporali Potestate Papae Lib. 5 even to such extent that he can depose kings and absolve subjects from the oath of fealty. The Protestants acknowledge indeed that a certain spiritual power of Christ is derived on the lawful proclaimers of the gospel Matthew 16:19 and 18:18 John 20:22, 23 but no temporal much less kingly power but only a spiritual and that too only a ministerial power. Since (1) the mediator himself at least before his ascension had no such temporal power according to the foregoing reasoning therefore he imparted the same not to Peter much less to the pope who then still a non-entity was. (2) Because he expressly forbids it himself Luke 22:25, 26. And (3) Peter himself who is pretended to be vicar even disdains and rejects the dignity of vicar 1 Peter 5:1-3. And (4) Christ himself outwardly present at his affairs and performances needs no vicar Matthew 18:20 and 28:20. And therefore (111) that Christ particularly never imparted the vicarship to Peter since not only of that imparting no proof-tokens are at hand but he also willed that all the apostles should be equal Luke 22:25, 26. That also (IV) Peter was no Roman bishop can be proved with rigorous reasons yes that he never was at Rome. And (v) if he even was there it cannot be proved that the dignity of vicarship by Christ's institution passes to successors more than the dignity of apostleship. And (v1) they deny that the Roman popes are true successors of Peter because they from his doctrine are heaven-high different. They do (VII) that the succession if there was any was often interrupted and broken between by antipopes etc. And therefore it lies at the Papists' charge first to prove and demonstrate all these things before they obtain that the pope is vicar king and monarch of the whole universal church. The whole proof-ground of the opponents lies in the monarchy and supremacy of Peter promised to him (A) Matthew 16:18, 19. Answer: (1) That with those words to Peter some power is promised appears not since by Petra may be understood either Christ himself 1 Corinthians 10:4 or Peter's confession concerning Christ. (2) If one even gratuitously grants that to him some power is promised nevertheless not a kingly and monarchal power; for here only a priestly might suffice as with the proverb-maker Lombardus the ancient scholastics grant. Also (3) the Sorbonne and theological faculty of Paris do not allow that to Peter a kingly power is promised. And (B) given to him John 21:17 Feed my sheep. Answer: Here (1) itself not a tittle concerning a kingly and monarchal power; but (2) the duty which is common to all apostles and servants of the divine word 1 Peter 5:1-3 Matthew 28:19 Jeremiah 3:15. (3) In this place some privileges of Peter for the greater part frivolous which should prove what must be proved namely a monarchal power while Paul expressly testifies that he was equal to Peter 2 Corinthians 11:5 and 12:11. Other things of this kind come before in Book II Chap. 17 §§. XXXII XXXIII and shall come in their places in the chapter on procuring deliverance.

   The Practical Part

   XX. In the kingly ministry of the mediator first appears the king's glory according to which he expressly is named the king of glory Psalm 24:7-10 and the Lord of glory 1 Corinthians 2:8 which also in David's and Solomon's glory is prefigured Psalm 89:24-27 where to him particularly is promised: (1) That his glory would be exalted his horn would be exalted in my name: the horn (according to Calvin's explanation) meaning his glory dignity authority etc. Luke 1:69. (2) Dominion and power to the seas and rivers: I shall stretch his hand into the sea and his right hand into the rivers verse 25. (3) Preeminence and eminency above the kings of the earth also I shall make him firstborn: highest over the kings of the earth verse 27. Which glory also with diverse similitudes is expressed and propounded namely: (1) Then a horn wherein consists the glory and power of beasts. (2) Then a lamp Psalm 132:17 Luke 11:34 which spreads glory brightness and majesty from itself: compared with 1 Kings 11:36 and 15:4 Job 18:5, 6. (3) Of a flourishing crown Psalm 132:18. Song of Songs 3:11 compared with Proverbs 16:31 Psalm 89:39. (4) Then a throne Luke 1:32.

   Chapter Seven

   On the Mediator as High Priest

   Over Psalm 110:4

   The LORD has sworn and will not repent: You are a priest forever after the order of Melchizedek.

   I. After the first ministry of Christ's mediatorial office namely the prophetic whereby he declared God's counsel concerning the sinner's reconciliation we explored now we go on to the second namely the priestly whereby he procured and provided the reconciliation which we according to the guidance of the text propounded above shall represent and exhibit.

   The Exegetical Part

   II. In which words is contained the solemn inauguration or imparting of the priestly dignity from Jehovah to the Messiah. Whereby come before:

   1.

   Chapter Ten

   On the Mediator's Incarnation

   Over Luke 1:35

   The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you: therefore also that holy thing which shall be born of you shall be called the Son of God.

   I. We have not yet contemplated the mediator's humiliation more generally now it comes before us to contemplate a little more particularly and well along these three steps: (1) The mediator's incarnation (2) His life. (3) His death: and (4) His descent into the grave and hell. And well the incarnation includes these two pieces namely the mediator's conception and birth (for the assumption of human nature by the divine person and the union of human nature with the divine person we already long ago Chap. 4 explored and explained) which are indicated in the angel's speech Luke 1 verse 35.

   The Exegetical Part

   II. In the words of which speech is contained the angel's foretelling concerning the incarnation or miraculous conception and birth of Christ. Therefore here come before

   1. The mediator's conception whereof is depicted:

   1. The provider and his name and well

   α. His own name the Holy Spirit (for Servetus boldly places in stead τὸν λόγον the word) of whom we Book II Chap. 26 at length and expressly spoke. Why the providing particularly is ascribed to the third person since it is common to the three persons shall perhaps be explained in the polemical part. Meanwhile must here be noted against the Socinians that the Spirit is a person since personal workings are ascribed to him namely to come overshadow; against the Macedonians spirit-fighters John Bidlell that he is a divine person since the fruit-making of a virgin which by those workings is indicated is a divine work Isaiah 7:14.

   β. His to-name the power of the Most High. Whereby here must not be understood Christ himself who with his subjected body would have overshadowed the virgin as it pleases some ancients Gregory Bede: (Did. Maldonatus ad h.l.) for the LXX translators are accustomed to translate the word ṣākakh to cover overshadow Psalm 91:4 140 and elsewhere. Better however Theophylact and others think that there is a transferred application taken from the birds brooding the chickens that thus the angel indicates that this fruit by that power would be brought forth wherefore the world itself took its beginning: for in Moses' history Genesis 1:2 the Spirit of God hovered over the waters which word the most learned Jews explain of such a mentioned working; and clearly the same word is so used Deuteronomy 32:11 where the LXX use skeapasai in like signification. Very well at least in my judgment one says that the naming of a shadow is a token and indication of the hidden and incomprehensible powerful working of the Holy Spirit whereby he performed that piece of fruit-making so covertly that the way and manner thereof even to the blessed virgin was not known and moreover therewith wanted to admonish that we must not curiously investigate the way and manner thereof. Whence seems to see the overshadowing of the cloud in the tabernacle of the covenant Exodus 40:35 and that the cherubim overshadowed the ark 2 Chronicles 5:8 compared with 1 Kings 8:12 Numbers 9:22.

   2. The providing of conception whereof is depicted a twofold act:

   α. Shall come upon you epleusetai epi se shall come upon you: certainly not with respect to place since he is omnipresent; but with respect to his efficacy: not of a common and ordinary providence; but with an extraordinary with such as God formerly descended Genesis 18:21 compared with Judges 13:20 with an such that it fills the executors. Even so I would rather translate shall come upon you that is he shall therein to you spiritually do what a man fleshlily does in such a business namely: (1) He shall separate a certain particle of the virgin substance whereof Christ's body is formed Hebrews 10:5. (2) He shall impart to that separated particle a forming power by means whereof the virgin seed alone can bring forth what according to the order of nature both male and female bring forth. (3) He shall cleanse and purify that virgin seed as it were from natural intemperance and unfitness whence afterward sin could have occasion which we therefore said is taken away from Mary's seed by the Holy Spirit. (4) He shall unite that now formed body with the rational soul Zechariah 12:1. (5) That he by uniting soul with body at the same time and once for all unites both united parts with the divine person indissolubly. And yet on account of all this the Holy Spirit is not rightly named the Father of Christ also with respect to the human nature: (α) Because he was not the material cause from which Christ's flesh would be formed like a father is in begetting a son; but only the efficient cause. (β) Because Christ with respect to the human nature is not of the same kind with him: and (γ) because Christ nowhere in Holy Scripture is named the Son of the Holy Spirit.

   VI. The material principle of this conception was not (1) the Word's being itself which would have been changed into human nature since the Word's being (1) was not only spiritual and absolutely of another nature than flesh; but also (2) the unchangeable being of God himself present with the Father and Holy Spirit Malachi 3:6 James 1:17. Yes also (3) the Godhead itself as changed would now be no God. Also it was (2) not the being of the Holy Spirit for the same reasons. But (4) the seed of the blessed virgin whence the born is named the woman's seed Genesis 3:15 from Adam through Abraham Isaac Jacob David etc. along the way of ordinary propagation to Mary that he might be Abraham's Isaac's Jacob's David's etc. seed Romans 1:3 Acts 2:30 and 13:23 Luke 1:27. That seed now although through sinners propagated to Mary was nevertheless subject to no sin or moral badness since that badness falls not in what is soulless and irrational though it can have a natural unfitness and intemperance which afterward could give occasion to sin which we therefore said is taken away from Mary's seed by the Holy Spirit. And on account of this seed (1) he was the true Son of Mary Matthew 1:25 and 13:55 and the Son of man Matthew 8:20 and 9:6 etc. And (2) that which is born from the woman is named the holy thing which shall be born of you shall be called the Son of God Luke 1:35 whence Daniel 9:24 limshoach qōdesh qādāshīm to anoint a most holy thing. And yet (3) on that account the Savior was not a double or twofold Son since the title of Son is not a title of nature but of person: although I until now cannot see for what reason a twofold sonship the one with respect to the divine the other with respect to the human nature in him cannot be admitted; since a like man even has a twofold sonship the one from father's the other from mother's side whence also our Savior and the Son of God even the son of man is named.

   VII. The active or doing principle of Christ's conception well was the whole Trinity insofar as it is a work outward Acts 10:38 the Father by preparing him the body Hebrews 10:5 Galatians 4:4 the Son by assuming the form of a servant Philippians 2:7 whom some from the ancients want to be understood by the power of the Most High Luke 1:35 compared with 1 Corinthians 1:24 the Holy Spirit by coming upon Luke 1:35 but yet by particular appropriation the Holy Spirit from his particular working (1) in making fruitful compare Genesis 1:2. (2) In sanctifying or providing that from her the holy thing should be born Luke 1:35. And on account of all this the Holy Spirit is not rightly named the Father of Christ also with respect to the human nature: (α) Because he was not the material cause from which Christ's flesh would be formed like a father is in begetting a son; but only the efficient cause. (β) Because Christ with respect to the human nature is not of the same kind with him: and (γ) because Christ nowhere in Holy Scripture is named the Son of the Holy Spirit.

   VI. The material principle of this conception was not (1) the Word's being itself which would have been changed into human nature since the Word's being (1) was not only spiritual and absolutely of another nature than flesh; but also (2) the unchangeable being of God himself present with the Father and Holy Spirit Malachi 3:6 James 1:17. Yes also (3) the Godhead itself as changed would now be no God. Also it was (2) not the being of the Holy Spirit for the same reasons. But (4) the seed of the blessed virgin whence the born is named the woman's seed Genesis 3:15 from Adam through Abraham Isaac Jacob David etc. along the way of ordinary propagation to Mary that he might be Abraham's Isaac's Jacob's David's etc. seed Romans 1:3 Acts 2:30 and 13:23 Luke 1:27. That seed now although through sinners propagated to Mary was nevertheless subject to no sin or moral badness since that badness falls not in what is soulless and irrational though it can have a natural unfitness and intemperance which afterward could give occasion to sin which we therefore said is taken away from Mary's seed by the Holy Spirit. And on account of this seed (1) he was the true Son of Mary Matthew 1:25 and 13:55 and the Son of man Matthew 8:20 and 9:6 etc. And (2) that which is born from the woman is named the holy thing which shall be born of you shall be called the Son of God Luke 1:35 whence Daniel 9:24 limshoach qōdesh qādāshīm to anoint a most holy thing. And yet (3) on that account the Savior was not a double or twofold Son since the title of Son is not a title

   Chapter Ten

   On the Mediator's Incarnation

   Over Luke 1:35

   The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you: therefore also that holy thing which shall be born of you shall be called the Son of God.

   I. We have not yet contemplated the mediator's humiliation more generally now it comes before us to contemplate a little more particularly and well along these three steps: (1) The mediator's incarnation (2) His life. (3) His death: and (4) His descent into the grave and hell. And well the incarnation includes these two pieces namely the mediator's conception and birth (for the assumption of human nature by the divine person and the union of human nature with the divine person we already long ago Chap. 4 explored and explained) which are indicated in the angel's speech Luke 1 verse 35.

   The Exegetical Part

   II. In the words of which speech is contained the angel's foretelling concerning the incarnation or miraculous conception and birth of Christ. Therefore here come before

   1. The mediator's conception whereof is depicted:

   1. The provider and his name and well

   α. His own name the Holy Spirit (for Servetus boldly places in stead τὸν λόγον the word) of whom we Book II Chap. 26 at length and expressly spoke. Why the providing particularly is ascribed to the third person since it is common to the three persons shall perhaps be explained in the polemical part. Meanwhile must here be noted against the Socinians that the Spirit is a person since personal workings are ascribed to him namely to come overshadow; against the Macedonians spirit-fighters John Bidlell that he is a divine person since the fruit-making of a virgin which by those workings is indicated is a divine work Isaiah 7:14.

   β. His to-name the power of the Most High. Whereby here must not be understood Christ himself who with his subjected body would have overshadowed the virgin as it pleases some ancients Gregory Bede: (Did. Maldonatus ad h.l.) for the LXX translators are accustomed to translate the word ṣākakh

   Chapter Seven

   On the Mediator as High Priest

   Over Psalm 110:4

   The LORD has sworn and will not repent: You are a priest forever after the order of Melchizedek

   by the sin to dispose or recommend: as with establishing where it is

   2. The indication of the true begetter verse 14. But each one is tempted when drawn away and enticed by his own desire. As if he said: If anyone by enemies' persecutions and other adversities and hardships from God or from the confession of Christian faith is drawn away and drawn off so God is not the cause thereof; but desire epithymia. There is now manifold desire. There is desire of the heart Romans 1:24 or of the flesh Galatians 5:24 Ephesians 2:3 worldly 1 John 2:16 of men 1 Peter 4:2 of the devil John 8:44 of sin Romans 5:12. And this again either actual Exodus 20:17 Romans 7:7 or possessive or rather natural which with original depravity is one and the same: by the Hebrews named yetser ha-ra‘ the evil imagination: which natural desire since the fall of the first-created men all men also the whole man and all his powers understanding will passions conscience senses powers and body's members themselves has penetrated. This is finally the true begetter of sin as we noted in the preceding chapter.

   11. The generation which happens along various steps or with respect to times and doing or with respect to order in generating and begetting: and thus in the text three steps are depicted namely

   1. The coitus or intercourse. Epithymi desire whereby the senses are driven to the object concerning which sin shall be committed the temptation is heard the tree is seen that it is good Genesis 3:1-7. Therefore that we may be safe from sin it is above all things necessary that we guard our outward senses hearing sight taste feeling: Job 31:1 and also our heart vigilantly Proverbs 4:23 our eyes and mind turn away from enticements Psalm 119:37 our ears stop for temptations Matthew 4:10 that sin be prevented from entering. (2) Syllabēfa conception which includes (1) a contemplation of senses and mind concerning the object from which desire is conceived whence desire is said to conceive Jeremiah 4:14 and whereby as it were a conception happens in the temptation which is seen in Eve's reasoning with Satan. By this contemplation the heart as filled with evil Ephesians 5:18 John 13:2. After that (2) and a counsel deliberation concerning sin how such as from Judas 2 Samuel 11:14-17 Genesis 37:20. (3) A resolution whereby one stands fast in his heart 1 Corinthians 7:37 like Daniel resolved in his heart that he would not defile himself Daniel 1:8. Finally (3) tiktei birth wherein is (1) this gathering and straining of powers whereby sin is brought forth to set our members as instruments of unrighteousness Romans 6:13 like the lustful strain to live to God Romans 6:11. (2) And an enterprise and attempt against all dissuasions Jeremiah 7:26 to that end finally (3) follows the ejection of the fruit and the consummation of sin by its ejection James 1:15.

   111. The second begetting is twofold: sin hamartian namely actual: both an inward one in the affection and desire; both an outward one in deed and outworking. The Greek word hamartia sin from the Hebrew pesha‘ transgression means (1) in general all kind of sin Romans 7:17 1 Timothy 5:24. Sometimes (2) distinctly original sin Romans 6:11, 12 and 7:14. Sometimes (3) actual sin as in this place as well as 1 John 3:8 1 Timothy 1:13, 16 whether against neighbor or against God in whatever way committed by violence or by deceit with words or with deeds with deliberation or by carelessness.

   In the matter itself it is nothing else than a deviation of a human act from God's law. And by Augustine contra Faustum Manichaeum it is a word an act or a desire against God's law. Most accurately it is a human act not agreeing with right reason and right law. The deviation and deviation happens most in these four ways: (1) When it happens against God's prescription whence most properly it is named anomia unlawfulness 1 John 3:4. (2) When what happens is indeed not against the law; but against the end and aim for which it according to the law's prescription must happen Matthew 6:1. (3) When the fundamental principle and fountain whence and wherefrom it proceeds is defective and corrupted 1 Timothy 1:5 Romans 14:23. Finally (4) when in the circumstances of place and time it does not happen as according to the law it must happen Leviticus 10:1 2 Samuel 6:6 Romans 14:20.

   VII. It is a human deed since also to the soulless and to the irrational creatures their natural law is inscribed Jeremiah 8:7 Deuteronomy 32:11 Isaiah 1:3 Proverbs 6:6 from which they in some way now deviate: this however when it happens so it is said no properly named sin is committed like if the earth brings forth no fruits if the cooking of liver or spleen is upset nevertheless since they have no moral law and cannot know and adapt themselves to their natural they do not properly deviate from the track and therefore do not sin. And against this does not strive that we read that they sometimes are punished Genesis 3:14, 17 and 9:5 Leviticus 20:15, 16 Exodus 21:28 since that punishment by way of catachresis is so named to abhor the bodily deed itself by the soulless animal whereby its possessor is stricken. Also their destruction does not show their sin but only their brittle nature which by occasion of human sin is increased Genesis 3:17 Romans 8:20.

   Therefore it is a deed of man deviating from the divine law. And yet not of all men: for little children although they from the covenant-breaking committed in Adam (Romans 5:12) are bereft of original righteousness to which they according to the law of their rational nature are owed and therefore are burdened with original sin nevertheless since they have no law prescribed to them according to which they would commit something unlawful so they commit no actual sin Romans 5:14 whence they until now are named innocent blameless Psalm 106:38 since this cannot be said with respect to original sin by which they are said to be unclean 1 Corinthians 7:14 so there remains nothing else than that they are innocent and blameless with respect to actual sin which they know not to distinguish between their right and left hand Jonah 4:11. (3) Because they are said to have done neither anything good nor bad Romans 9:11. (4) Because to little children as such no law is prescribed whereby they would commit something unlawful so they know no law and therefore cannot conform themselves thereto or deviate therefrom. Opponents throw against: (1) That the imagination of man's heart is said to be evil from his youth Genesis 8:21 compared with chap. 6:5. Answer: The root-word yetser translated imagination means in this place the form and disposition of the heart in little children not from actual sins but from original depravity only evil from his youth Proverbs 22:15. (2) That the human soul consists in an actual thought which not only agrees with the divine law but also strives against it. Answer: (α) That the human soul is a thinking substance we do not doubt which the senses well enough constituting can think doubt etc. Likewise it is a reasoning substance not that it actually always reasons; but that it can reason everything well and properly suited and disposed. (β) Let us even grant that the soul in a little child actually thinks; so nevertheless it does not follow therefrom that it actually sins: because as we said a little child before the use of reason has no law prescribed to it which it would violate. Also it does not avail and is valid that its actual thought would be disagreeing no but also striving against the law since also the manslaughter of a foolish ox is contrary to the law and yet that ox is not properly a manslayer nor sins with killing because to it no law is prescribed which it would violate.

   XXV. It is brought finally: (VI) Whether God is a cause of sins? Likewise whether the Reformed by way of consequence maintain that God is a cause of sin? The first formerly the Manichaeans and others by open blasphemy against Holy Scripture Psalm 5:5, 6, 7 against God's nature as the highest good. And some spiritualists maintain it even now. The Reformed deny such that they do not doubt to pronounce the curse on that opinion. And as far as the slander concerns wherewith all outside the Reformed church lay their execrable opinion to their charge we more than once refuted and defeated in Book III Chap. 10 §. XXXII.

   The Practical Part

   XXVI. The practice concerning the contemplation of actual sin consists first in its knowledge Jeremiah 3:13 and well so that we have distinct insight: (1) What sin is not only contemplatively as we showed it in the dogmatic part by its nature and heads; but also and rather contemplatively that it is (1) the highest evil beyond which no greater can be thought as which only hurts inwardly in man subjecting him to God's wrath and hatred: only siding against the highest good: only general however and how great it is wholly and altogether evil: all separating and alienating us from the highest good: the cause of all evil (of the common or public and of someone's particular or hidden evil of spiritual bodily eternal evil of hell itself yes worse and craftier than hell itself): as which by its nature strives to kick God as it were from his throne whence not unjustly by the ancient church fathers it is named trucidium a threefold manslaughter; for it wars against God's works and disturbed God's image; it wars against God's nature which is simply pure and holy since it is unclean shameful and godless; it wars against God's will; for where he says do this there it strives against and says I will not. (2) An utmost disgracefulness the utmost holy utmost purest and most glorious majesty of God shaming Psalm 51:6 which nowhere else can be washed out than by the blood of God's Son 1 John 1:7 with whose utmost disgraceful and accursed death Galatians 3:10, 13 it is paid. (3) An all-most corrupting evil which robs us of God of Christ of grace glory heaven blessedness yes of our soul itself Ephesians 2:1 subjecting us to God's all-kind judgments bodily spiritual eternal which Holy Scripture with no similitudes sufficiently can set forth and represent Isaiah 66:24 Matthew 25:41 2 Thessalonians 1:8. (11) Let us seek a distinct insight how various sin is not only by so many kinds which we propounded in the dogmatic part and by so many commandments against which it is set but also by almost infinite indivisibles (individua) in each particular man so that here with the psalmist we must exclaim: Who can understand his errors? Psalm 19:12. (111) How great it is both in itself and in its nature namely the greatest of all evils of infinite desert; but also how great it becomes from the circumstances of committing from person place time way of committing against conscience against so many motions of the Holy Spirit not from misstep and error from weakness and weight of temptations; but with uplifted hand from pure and mere stubbornness; and that not only in lighter sins stumblings titillations and pleasures concerning sins; but very often in the all-heaviest and all-most disgraceful abominations blasphemies perjuries adulteries manslaughters thefts lies etc. Psalm 51:2, 5, 6 2 Samuel 14:13 Job 42:6.

   XXVII. Secondly in a feeling sadness and pain over sins whereby the sins and their weight and disgracefulness continually as before the eyes are Psalm 51:5 that we from them and over them deeply humble and cast down ourselves before God Daniel 9:18 stung grieved and wounded in our hearts Acts 2:37 yes wholly crushed Psalm 51:17 and 34:18 not (as the Papists want) that the sadness and pain equals our sins: but that it has a conformity with the weight of sins as much as possible if not actually at least by affection; that our heart from sadness and pain melts and is melted as poured out (which the Jews meant by pouring water and pouring out the same before the face of the LORD 1 Samuel 7:6) is poured out not sincere and hot tears testify and show Matthew 26:75. Thereto serviceable will be to consider on the one side the weight and disgracefulness of sin Daniel 9:5, 11 and on the other side the weightiness of the guilt and of the deserved punishment there verses 14.

   XXVIII. Thirdly in a confession of sins Proverbs 28:13. Whereby we (1) both the weight and multitude of our sins inwardly in the heart touch pierce and prick Psalm 51:5. (2) With deepest humility Daniel 9:18. (3) Both in general but by kinds by numbers by circumstances Daniel 9:6, 8, 10 and not only with the voice but with the mind without all deceit lessening without uprightness Lamentations 3:40, 41. And (4) complete and perfect having thoroughly investigated it Lamentations 3:40, 41. (1) To show and propound it before God Psalm 32:5. (2) To aggravate it Psalm 51:4. (3) To condemn and damn ourselves over it and on account of it and declare ourselves worthy of all kinds of judgments and punishments Daniel 9:14, 16 Micah 7:9. Because such a confession (α) particularly serves to God's honor Joshua 7:19 Psalm 51:4. (β) To relief and easing of a burdened conscience Psalm 32:5. (γ) To obtaining forgiveness of sins Proverbs 28:13 Luke 18:13, 14.

   XXIX. Fourthly in a hatred and abhorrence of sin Psalm 97:10. Because there (1) besides sin is nothing which we may rightly hate: since everything besides sin has God as highest good its origin Romans 11:36. To pest hunger wars and to all-kind other all-worst evils Isaiah 45:7. (2) Because God who is the highest good counts only sin worthy of his hatred Psalm 5:5 Habakkuk 1:13. (3) Because sin alone makes us and all our best things hateful and abominable before God Isaiah 1:14, 15 64:6. Therefore let us therefore hate our sins (1) not only with a reconciling passion be angry but pursue them with hatred that we after their destruction perdition and downfall (according to the nature and property of hatred) may strive with all our power and endeavor; to which end we are charged to crucify and kill sin without any mercy Colossians 3:5 Galatians 5:24. And well (2) with a general hatred not only against this or that sin; but against all kinds of sin: not only against those which are heavier and even by the godless themselves hated 1 Corinthians 5:1 but also against lighter even to the appearance of all evil 1 Thessalonians 5:22 and the garment spotted by the flesh Jude 23. And also (3) with an implacable hatred which rests not but in their whole and all-wise destruction and satisfaction Hebrews 12:4.

   XXX. Sixthly in the forgiveness of sin Romans 7:24. Who shall deliver me? That we by sin drawn away or also enslaved thereto may be delivered from the guilt of punishment as from the dominion of sin. For there is (1) in sin an utmost disgracefulness which defiles and soils our soul itself 2 Corinthians 7:1 and so defiles that God even from our best works has loathing and abhorrence Isaiah 1:13 64:6 and which disgracefulness nowhere else by him can be washed out than by the blood of God's Son 1 John 1:7. There is (2) in sin a tyranny servitude and slavery John 8:34 (whereby we follow and obey its lusts) harder than all Egyptian servitude. There is (3) in sin an unutterable misery which by God's righteous judgment brings us bereaving us of all that is best of God of Christ of grace of glory which subjects our soul itself to God's wrath and judgments bodily spiritual eternal which Holy Scripture with no similitudes sufficiently can set forth and represent Isaiah 66:24 Matthew 25:41 2 Thessalonians 1:8. Therefore that we may be delivered therefrom so we need (1) a deliverer namely God Psalm 130:7, 8 Isaiah 42:1 Jeremiah 30:21 the mediator 1 Timothy 2:5, 6 Isaiah 63:1 Hosea 13:14 Job 19:25. (2) We must with utmost fervent longings and desires long after him Romans 7:24. We must desire and seek the deliverer with true living faith Romans 3:25 Isaiah 45:22 and with utmost humble prayers Psalm 130:1-4 2 Samuel 24:10. (3) We must with all our might labor to bring all that wherefore we may obtain God and the mediator on our side namely our state and our misery to investigate and search Lamentations 3:40 according to §. XXXV. (4) Our misery to feel Psalm 38:3-6 etc. according to §. XXXVI. (5) To despair of ourselves and of ours yes of all creatures Acts 4:12 according to §. XXXVII. (6) To cleave to the deliverer and to deliverance Psalm 63:8 Isaiah 55:1, 2 Matthew 11:28 to seek him with burning desire and longing Psalm 42:2 Revelation 22:17. (7) With true living faith to embrace God and the mediator and to commend and entrust ourselves to him for deliverance Romans 3:24, 25 John 3:16.

   XXXVIII. There is seventhly reason and cause that we delivered show ourselves thankful to God: I thank God through Jesus Christ Romans 7:24, 25 1 Corinthians 15:57 Luke 1:68-75. Which thankfulness we (1) the greatness of this deliverance inwardly must feel in the heart according to its worth exalt and to God and the mediator know thanks Psalm 103:1-4 Ephesians 2:4-7. (2) It with full mouth praise and laud exclaiming: Who is like the LORD our God who dwells on high who humbles himself to behold Psalm 113:5, 6. (3) With all kind of thankfulness repay him Philippians 1:20, 21 Acts 20:24. Particularly by a zealous contemplation of holiness and daily reformation of our all-most corrupt nature Ephesians 4:22 Romans 12:1, 2. For this requires (1) all-kind benefit particularly thankfulness Deuteronomy 32:6 especially such and so great deliverance as from utmost perdition from the guilt of all-kind death etc. like we said. There is (2) in thankfulness and glorification of God the only and the whole that we can repay him for so great and such a benefit Psalm 50:9-11, 14. It is (3) that whereby means and help as by a most certain token we obtain the assurance of our deliverance and therein rejoice and delight Luke 7:47. Therefore let us with this thankfulness (α) love God with returning love who so loved us that he gave us his only begotten Son John 3:16. (β) Let us accept and receive the given priest readily and readily and commend to him our affairs which at God are to be done Hebrews 5:1. And (γ) let us offer and sacrifice ourselves and all ours to God Romans 12:1 and 15:16 also our alms Hebrews 13:16.

   XXXIX. Finally tenthly let us rejoice and delight in the received and accepted mediator. For hereto the angel announced a great joy Luke 2:10. Because by this birth of the Savior (1) we possess him for whom the ancients so fervently sighed and longed Isaiah 64:1 Oh that you would rend the heavens that you would come down that the mountains might flow down at your presence. Whose day Abraham gladly desired to see and when he saw it from afar in faith so greatly rejoiced John 8:56 compared with Genesis 17:17 and the patriarch Jacob even in his death-struggle by the contemplation of and longing after him so greatly refreshed and delighted himself that he as with broken speech exclaimed: For your salvation I hope O LORD Genesis 49:18. Yes also though with false hope Eve when she bore the all-worst villain exclaimed qānîtî ’îsh ’et YHWH I have gotten a man the LORD Genesis 4:1. So that the Savior not unjustly so blessed calls his disciples Luke 10:23, 24 compare Hebrews 11:13. Whence also the blessed virgin on account of the promise that Messiah would be born from her so sprang up with joy in God her Savior Luke 1:46, 47. (2) Because by the same a so friendly approach of God to us is made Luke 1:41-43 like Isaiah 59:2 Ephesians 4:18 with John 14:6 and 1:9 Isaiah 9:1 and 60:2. (3) Because also by the same a so close kindred between us and between God and God's Son is procured Ephesians 5:30 Hebrews 2:11 2 Peter 1:4 John 1:12. Yes even itself (4) a certain spiritual betrothal and engagement Isaiah 62:5 Ezekiel 16:8 Hosea 2:19, 20 since now all gladness and joy is born from three pieces the excellency of a good possessed by us the certainty of possession and the use and utility of a possessed good: so that it will be serviceable and much help to be with so much sweeter and pleasanter overflowing with joy and gladness (1) often and piously to meditate the surpassing excellency of the Savior born for us and given to us: according to the example of Mary and Joseph Luke 2:19, 33. (2) Diligently to provide that we may be fully certain and assured of the possession or that we may be convinced and persuaded that he for us is born and to us given Isaiah 9:5 Luke 2:11 which shall happen by accurate self-examination which we recommended §. XXXVI. (3) On every occurring occasion to use and enjoy the born and given to us Savior for example in doubtful matters to use him as counsel in hard heavy and difficult matters as hero or as the mighty God in confused and troubled matters by enmities with men with conscience with God as the prince of peace: in the vanity nothingness and inconstancy of things or even in the fear of death as the everlasting Father etc.

   XL. Ninthly since Christ for us willed to be born as a child and given to us as a son Isaiah 9:5 let us also on our part make it our work do our best to be for Christ spiritually others to beget. The apostle means Galatians 4:19 My little children for whom I labor in birth again until Christ be formed in you and hereof he calls himself father and ascribes to himself generation 1 Corinthians 4:15 Philemon verse 10 and also birth-pangs Galatians 4:19 and those by him converted he names his children there and 1 Corinthians 4:17 1 Timothy 1:2 1 Thessalonians 2:11 Titus 1:4 1 Peter 5:13. And who thus are spiritually begotten are begotten for Christ and named his children Hebrews 2:13 Psalm 110:3 Isaiah 53:10. This spiritual birth happens by the preaching of the gospel and by conversion of souls 1 Corinthians 4:15 Philemon verse 10. For also in this birth as we above mentioned (1) a threefold principle: (α) A passive the mother and as it were receiving womb: namely the church Galatians 4:26. (β) A material the incorruptible seed of God's word 1 Peter 1:23 a heavenly dew Psalm 110:3. (γ) An active namely the Holy Spirit the word as fructifying and quickening John 6:63 2 Corinthians 3:6 and as it were imparting a forming power John 3:3. (2) Here are also the time-periods: (1) of conception whereby the word is first permitted and accepted by the hearers by hearing Mark 4:20 1 Thessalonians 2:13. (2) Then the carrying whereby the accepted word is preserved kept formed and obtains shape Galatians 4:19 Luke 2:19. (3) Then birth and bringing forth whereby they bring forth fruits Mark 4:20. Therefore that we thus may receive form and bear Christ spiritually there must be required in us (α) labor zeal and endeavor to bear 2 Corinthians 11:27 2 Thessalonians 3:8. (β) Birth-pangs and pains Galatians 4:19 over which I am in birth-pangs fear for loss and damage Galatians 4:11 2 Corinthians 11:3. (γ) Joy and gladness 1 Thessalonians 3:8, 9 2 Timothy 1:4. But (δ) in the bearing servants is required a desire to bear for Christ by unwearied preaching of the word 2 Timothy 4:2 1 Thessalonians 3:10 Acts 20:18-21. And that they thus may the more readily and readily bear it will be profitable and serviceable earnestly to consider: (α) That it is utmost fitting and seemly since Christ willed to be born for us that we also earnestly strive and endeavor to win children for him: compare Hebrews 2:10 with 2 Corinthians 11:2. (β) That those children which they by preaching the word and by conversion by Christ shall have won shall be their children Galatians 4:19. And therefore (γ) that they at that day shall be their joy crown and glory in Christ's presence Philippians 4:1 1 Thessalonians 2:19, 20 Philippians 2:16.

   XLII. Finally eleventhly since Christ for us willed to be born as a child and given to us as a son Isaiah 9:5 let us also on our part make it our work do our best to be for Christ spiritually others to beget. The contemplation means the apostle Galatians 4:19 My little children for whom I labor in birth again until Christ be formed in you and hereof he calls himself father and ascribes to himself generation 1 Corinthians 4:15 Philemon verse 10 and also birth-pangs Galatians 4:19 and those by him converted he names his children there and 1 Corinthians 4:17 1 Timothy 1:2 1 Thessalonians 2:11 Titus 1:4 1 Peter 5:13. And who thus are spiritually begotten are begotten for Christ and named his children Hebrews 2:13 Psalm 110:3 Isaiah 53:10. This spiritual birth happens by the announcement of the gospel and by the conversion of souls 1 Corinthians 4:15 Philemon verse 10. For also in this birth as we above mentioned (1) a threefold principle: (α) A passive the mother and as it were receiving womb: namely the church Galatians 4:26. (β) A material the incorruptible seed of God's word 1 Peter 1:23 a heavenly dew Psalm 110:3. (γ) An active namely the Holy Spirit the word as fructifying and quickening John 6:63 2 Corinthians 3:6 and as it were imparting a forming power John 3:3. Here are (2) also those time-periods: (1) of conception whereby the word is first permitted and accepted by the hearers by hearing Mark 4:20 1 Thessalonians 2:13. (2) Then the carrying whereby the accepted word is preserved kept formed and obtains shape Galatians 4:19 Luke 2:19. (3) Then birth and bringing forth whereby they bring forth fruits Mark 4:20. Therefore that we thus may receive form and bear Christ spiritually there must be required in us (α) labor zeal and endeavor to bear 2 Corinthians 11:27 2 Thessalonians 3:8. (β) Birth-pangs and pains Galatians 4:19 over which I am in birth-pangs fear for loss and damage Galatians 4:11 2 Corinthians 11:3. (γ) Joy and gladness 1 Thessalonians 3:8, 9 2 Timothy 1:4. But (δ) in the bearing servants is required a desire to bear for Christ by unwearied preaching of the word 2 Timothy 4:2 1 Thessalonians 3:10 Acts 20:18-21. And that they thus may the more readily and readily bear it will be profitable and serviceable earnestly to consider: (α) That it is utmost fitting and seemly since Christ willed to be born for us that we also earnestly strive and endeavor to win children for him: compare Hebrews 2:10 with 2 Corinthians 11:2. (β) That those children which they by preaching the word and by conversion by Christ shall have won shall be their children Galatians 4:19. And therefore (γ) that they at that day shall be their joy crown and glory in Christ's presence Philippians 4:1 1 Thessalonians 2:19, 20 Philippians 2:16.

   XLIII. Finally eleventhly since Christ for us willed to be born as a child and given to us as a son Isaiah 9:5 let us also on our part make it our work do our best to be for Christ spiritually others to beget. The apostle means Galatians 4:19 My little children for whom I labor in birth again until Christ be formed in you and hereof he calls himself father and ascribes to himself generation 1 Corinthians 4:15 Philemon verse 10 and also birth-pangs Galatians 4:19 and those by him converted he names his children there and 1 Corinthians 4:17 1 Timothy 1:2 1 Thessalonians 2:11 Titus 1:4 1 Peter 5:13. And who thus are spiritually begotten are begotten for Christ and named his children Hebrews 2:13 Psalm 110:3 Isaiah 53:10. This spiritual birth happens by the announcement of the gospel and by conversion of souls 1 Corinthians 4:15 Philemon verse 10. For also in this birth as we above mentioned (1) a threefold principle: (α) A passive the mother and as it were receiving womb: namely the church Galatians 4:26. (β) A material the incorruptible seed of God's word 1 Peter 1:23 a heavenly dew Psalm 110:3. (γ) An active namely the Holy Spirit the word as fructifying and quickening John 6:63 2 Corinthians 3:6 and as it were imparting a forming power John 3:3. Here are (2) also the time-periods: (1) of conception whereby the word is first permitted and accepted by the hearers by hearing Mark 4:20 1 Thessalonians 2:13. (2) Then the carrying whereby the accepted word is preserved kept formed and obtains shape Galatians 4:19 Luke 2:19. (3) Then birth and bringing forth whereby they bring forth fruits Mark 4:20. Therefore that we thus may receive form and bear Christ spiritually there must be required in us (α) labor zeal and endeavor to bear 2 Corinthians 11:27 2 Thessalonians 3:8. (β) Birth-pangs and pains Galatians 4:19 over which I am in birth-pangs fear for loss and damage Galatians 4:11 2 Corinthians 11:3. (γ) Joy and gladness 1 Thessalonians 3:8, 9 2 Timothy 1:4. But (δ) in the bearing servants is required a desire to bear for

   Chapter Seven

   On the Mediator as High Priest

   Over Psalm 110:4

   The LORD has sworn and will not repent: You are a priest forever after the order of Melchizedek.

   I. After the first ministry of Christ's mediatorial office namely the prophetic whereby he declared God's counsel concerning the sinner's reconciliation we explored now we go on to the second namely the priestly whereby he procured and provided the reconciliation which we according to the guidance of the text propounded above shall represent and exhibit.

   The Exegetical Part

   II. In which words is contained the solemn inauguration or imparting of the priestly dignity from Jehovah to the Messiah. Whereby come before:

   1. The imparting or appointing person Jehovah: doubtless the Father Psalm 2:7. For from him he was appointed and called in the eternal covenant of grace: from him he was sent into the world to be priest Hebrews 5:4-6. And well this one alone: for this one alone by the sin offended and injured Psalm 51:6 as lawgiver as Lord and Judge 2 Corinthians 5:19 could appoint the reconciling priest and was not obliged to rest in any other not appointed by him.

   11. The imparting or the twofold act of appointment of priest:

   1. The first affirmative: He has sworn nishba‘. To swear from she

   Chapter Seven

   On the Mediator as High Priest

   Over Psalm 110:4

   The LORD has sworn and will not repent: You are a priest forever after the order of Melchizedek.

   I. After the first ministry of Christ's mediatorial office namely the prophetic whereby he declared God's counsel concerning the sinner's reconciliation we explored now we go on to the second namely the priestly whereby he procured and provided the reconciliation which we according to the guidance of the text propounded above shall represent and exhibit.

   The Exegetical Partby the sin to dispose or recommend: as with establishing where it is

   2. The indication of the true begetter verse 14. But each one is tempted when drawn away and enticed by his own desire. As if he said: If anyone by enemies' persecutions and other adversities and hardships from God or from the confession of Christian faith is drawn away and drawn off so God is not the cause thereof; but desire epithymia. There is now manifold desire. There is desire of the heart Romans 1:24 or of the flesh Galatians 5:24 Ephesians 2:3 worldly 1 John 2:16 of men 1 Peter 4:2 of the devil John 8:44 of sin Romans 5:12. And this again either actual Exodus 20:17 Romans 7:7 or possessive or rather natural which with original depravity is one and the same: by the Hebrews named yetser ha-ra‘ the evil imagination: which natural desire since the fall of the first-created men all men also the whole man and all his powers understanding will passions conscience senses powers and body's members themselves has penetrated. This is finally the true begetter of sin as we noted in the preceding chapter.

   11. The generation which happens along various steps or with respect to times and doing or with respect to order in generating and begetting: and thus in the text three steps are depicted namely

   1. The coitus or intercourse. Epithymia exelkom

   Chapter Seven

   On the Mediator as High Priest

   Over Psalm 110:4

   The LORD has sworn and will not repent: You are a priest forever after the order of Melchizedek.

   I. After the first ministry of Christ's mediatorial office namely the prophetic whereby he declared God's counsel concerning the sinner's reconciliation we explored now we go on to the second namely the priestly whereby he procured and provided the reconciliation which we according to the guidance of the text propounded above shall represent and exhibit.

   The Exegetical Part

   II. In which words is contained the solemn inauguration or imparting of the priestly dignity from Jehovah to the Messiah. Whereby come before:

   1. The imparting or appointing person Jehovah: doubtless the Father Psalm 2:7. For from him he was appointed and called in the eternal covenant of grace: from him he was sent into the world to be priest Hebrews 5:4-6. And well this one alone: for this one alone by the sin offended and injured Psalm 51:6 as lawgiver as Lord and Judge 2 Corinthians 5:19 could appoint the reconciling priest and was not obliged to rest in any other not appointed by him.

   11. The imparting or the twofold act of appointment of priest:

   1. The first affirmative: He has sworn nishba‘. To swear from sheba‘ seven because the oath is a most perfect confirmation of a matter. God's swearing particularly a matter which is not light slight or common; but rare unusual and of great weight and concern: for it was unusual to appoint a priest who was not from Levi's tribe but from Judah Hebrews 7:11-13. To repress our doubt and wavering by this swearing. Therefore this swearing looks to three things: it gives (α) to know the unchangeableness of his counsel Hebrews 6:17 compared with Isaiah 45:23 and 54:9, 10. Then (β) it points to the preeminence of this priesthood above every other as sealed with a divine oath Hebrews 7:20, 21 compared with John 6:27. Finally (γ) it serves to strengthen and confirm the sinner in his mercy Hebrews 6:11, 17, 18.

   2. The second negative: and it shall not repent him... Or he shall not withdraw his word not change it he shall not make his counsel depend from men's obedience or disobedience namely as in other matters he changes his counsel Jeremiah 18:7, 8 1 Samuel 15:11 Isaiah 38:1, 5 especially in the Levitical priesthood which became antiquated in its place this eternal evangelical priesthood instituted and set. Further that repentance belongs to God in a God-beseeming way not with respect to the passible; but with respect to the effect as we elsewhere noted.

   111. The imparted or rather the form of imparting wherein is indicated:

   1. The person to whom it is imparted atah you namely whom he described in the foregoing namely David's Lord the Messiah. Thus all Christians affirm: (++) on the authority of the New Testament Matthew 22:42 Acts 2:34, 35 1 Corinthians 15:25 Hebrews 1:13. Thus seem also the Pharisees to have felt and all Jews of that time in general. (+++) From the consent of the ancient Jews. But even the Jews who lived after the rise of Christianity began to deny it solely from hatred against Christianity. Yet Kimchi and others speak against them who like Trypho with Justinus explain this Psalm of the Messiah. The later Jews to twist this Psalm turn themselves in various ways. There are (8) who think that Eleazar Abraham's servant spoke this Psalm of his Lord Abraham after he returned from defeating the five kings; and to this they twist everything that occurs in this Psalm: but neither the maker of this Psalm is Eleazar but David verse 1 nor Abraham was priest after the order of Melchizedek. Others (2) would rather that David composed this Psalm of his Lord Saul: but neither Saul sat at God's right hand nor Saul was priest nor after the order of Melchizedek nor had he eternal priesthood nor did the people offer to him. Others (3) bring the Psalm to Hezekiah: but he was not David's Lord nor sat at God's right hand nor was he priest nor such one after the order of Melchizedek nor had he eternal priesthood nor did his subjects ever offer to him. Nor lack (4) who want that here not David himself speaks; but that his soldiers said this Psalm of him when they said: You shall not go down with us to battle lest the light in Israel be extinguished 2 Samuel 21:17 to which they then apply the things contained in this Psalm by twisting: but besides that the Jews themselves cannot prove with a jot that the soldiers speak here so also all things which occur in this Psalm cannot even with any least show be said of David according to what we already previously said. Therefore there remains nothing else than that this atah you this you is no one else than our Messiah.

   2. The office which is imparted to him: You are priest kohēn. Which by the Hebrews kōhēn priest translates means an honored and dignified servant both in civil as in ecclesiastical; sometimes a prince a ruler 2 Samuel 8:18 and 20:26 compared with 1 Chronicles 18:17 and from Job 12:19 Genesis 41:45 and Exodus 2:16. Whence to fit the proper and chief signification is a priest or ecclesiastical servant and the improper and less chief signification a state-servant; namely because priesthood as the noblest yes a divine ministry is; because also to the princes and first heads of households and moreover to the firstborn under the patriarchs lay the care and providence of holy things and thus also priesthood; and finally because it also is post and duty of princes and lords to care for religion and holy things; hence by way of proportion also a prince or lord kōhēn is named. (Conf. Menochius de Republica Hebraeorum Lib. VII Chap. 7.) Whence that R. Kimchi to favor the Jews by saying a king or lord prince ruler. These the Socinians follow to maintain that Christ's priestly and kingly ministry is one and the same; and well hereto that Christ on earth was no priest and by offering himself for us did not satisfy; but first in heaven at God's right hand by presenting and offering himself as king to the Father: maintaining that Christ from and according to this place rather is named a prince or king than priest. By Christians on the contrary the word in its proper chief and usual signification means a priest or ecclesiastical servant. (1) Because the word Genesis 14:18 and following of Melchizedek doubtless means a priest since he is named king and priest. (2) Because the Messiah in very many other places is named priest Zechariah 6:13 compared with Jeremiah 30:21 and 33:15, 18 likewise Isaiah 53:10 where to him a guilt-offering is ascribed. (3) Because G. Aben Ezra and the ancient Rabbis according to Kimchi's testimony thus judge. (4) Because they shall never prove that the word is used of a king much less of a king who sits at God's right hand. David had under him kohanim princes rulers 2 Samuel 8:18 compared with 1 Chronicles 18:17. Nor then would David from whom Kimchi wants this place to be understood be named kōhēn a prince a ruler who is less than a king? (5) Because the Messiah performed and did everything priestly: For the priests (1) taught and instructed Leviticus 10:11 Malachi 2:7 and the Messiah also taught John 1:18. (2) They offered sacrifices to reconcile God as is known; and the Messiah also offered Hebrews 9:14 Ephesians 5:2. (3) They prayed interceded for the people and blessed it Psalm 118:26 Numbers 6:23. Also the Messiah prayed interceded and blessed Romans 8:34 Hebrews 7:25. (4) Because it Hebrews 5:6 and 7:17, 21 is translated by hiereus priest. I shall not add that from the proper meaning of the words one may not go to an improper without urgent necessity arising either from the rule of faith or from the proportion of the context such as has no place here: therefore

   by the sin to dispose or recommend: as with establishing where it is

   2. The indication of the true begetter verse 14. But each one is tempted when drawn away and enticed by his own desire. As if he said: If anyone by enemies' persecutions and other adversities and hardships from God or from the confession of Christian faith is drawn away and drawn off so God is not the cause thereof; but desire epithymia. There is now manifold desire. There is desire of the heart Romans 1:24 or of the flesh Galatians 5:24 Ephesians 2:3 worldly 1 John 2:16 of men 1 Peter 4:2 of the devil John 8:44 of sin Romans 5:12. And this again either actual Exodus 20:17 Romans 7:7 or possessive or rather natural which with original depravity is one and the same: by the Hebrews named yetser ha-ra‘ the evil imagination: which natural desire since the fall of the first-created men all men also the whole man and all his powers understanding will passions conscience senses powers and body's members themselves has penetrated. This is finally the true begetter of sin as we noted in the preceding chapter.

   11. The generation which happens along various steps or with respect to times and doing or with respect to order in generating and begetting: and thus in the text three steps are depicted namely

   1. The coitus or intercourse. Epithymia exelkom

   by the sin to dispose or recommend: as with establishing where it is

   2. The indication of the true begetter verse 14. But each one is tempted when drawn away and enticed by his own desire. As if he said: If anyone by enemies' persecutions and other adversities and hardships from God or from the confession of Christian faith is drawn away and drawn off so God is not the cause thereof; but desire ep

   Book V

   Theoretical–Practical Theology

   On Christ's Redemption

   Chapter XIV

   On the Mediator's Exaltation

   Philippians 2:9–11

   Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

   Having previously considered the Mediator's humiliation, we now proceed to his exaltation. Just as we treated the humiliation first in general, then in particular through all its steps, so also with the exaltation: first in general, then in particular through all its steps. And indeed, the first part of the material and content of this chapter follows the handling of the apostle in Philippians 2:9–11.

   The Explanatory Part

   In these words, the Mediator's exaltation is shown and represented, which followed his humiliation. We have here:

   I. The foundation on which the exaltation is built: Therefore, that is, διὸ, the preceding deep humiliation of the Mediator and his submissive and humble obedience are understood; the meritorious cause of the exaltation, as it pleases the Papists and also many orthodox in a sound sense; or as a necessary and natural prerequisite without which the exaltation neither should nor could follow. I judge that both can easily be combined: that the humiliation was both a prerequisite for the exaltation (Luke 24:26) and a cause, indeed a strictly meritorious cause—not only by virtue of the eternal covenant between the Father and the Son, who promised him glorification as a reward for his humiliation and obedience (Isaiah 53:8, 10–12); yes, also from the nature of the law, which promises glorification as a reward to the obedient; but also from the nature of the humiliation and obedience itself, which was of infinite worth, by which he could merit glorification for himself and for us, as we will remind in the doctrinal part. Compare Chapter XVIII, §20.

   II. The exaltation built on the foundation of the humiliation, of which is depicted:

   1. The exalting cause: God. And theologically, the entire Holy Trinity, since exaltation is an outward work; but economically and by way of special appropriation, the Father (John 17:1), to whom he had subjected himself (Philippians 2:8), whom he had glorified (John 17:4), and who in the entire work of redemption must be regarded economically as Judge, who assigns to each his due, and as Lord, who distributes what is his.

   2. The one exalted: him, namely the entire Mediator in both his natures, though in an unequal manner, as we will remind in the doctrinal part.

   3. The exaltation with respect to the two acts:

   a. A general one: has highly exalted him, ὑπερύψωσε, raised to the highest height and elevation. To exalt and raise him: (a) above the grave, by the resurrection; (b) above the earth, by the ascension; (c) above heaven or the heavenly:

   above angels and likewise believers who have died in faith, by sitting at the right hand.

   b. A particular one: And bestowed on him the name that is above every name. Here two things are depicted:

   α. The conferred height: a name above every name.

   By "name" is understood not so much (†) the name Jesus, which he had long possessed before his exaltation (Matthew 1:21), nor (††) merely fame, renown, which is commonly signified by a name in both Testaments (Genesis 6:4; Mark 6:14). But also (††) honor and glory: both internal, consisting in those perfections by which someone merits honor and glory—for example, wisdom, majesty, praiseworthy deeds; and external, consisting in the acknowledgment and public testimony of internal glory. But chiefly (†††) dignity, authority, power, and dominion over other persons and things. In all these respects, he is said to have received a name above every name.

   β. The conferring of that height: he bestowed, gave graciously (ἐχαρίσατο), that is, conferred by grace, to indicate that this name, with respect to the human nature, was not so much from merit in a strict sense (since he is a creature, which cannot merit from his Creator, Romans 11:36), as given with grace tempered; just as the first-created man, through his obedience, would have merited eternal life by virtue of the grace of the promise. Although meanwhile, in both natures, the Mediator God-man, according to the strictest right, from the infinite worth of his obedience, and thus from equivalence, has fully merited his glorification for himself.

   4. The twofold end of the exaltation: namely, the glorification

   a. Of the Mediator, namely the nearest end:

   α. The subjection of the heart: So that at the name of Jesus, etc. Here is depicted:

   †. The dignity and authority to which subjection must be shown: at, or in the name of Jesus. Not the mere pronunciation and naming of the name Jesus, for which one should bow the knee or uncover the head; but Jesus himself, endowed with power, authority, and dominion. The name stands for the person designated, by a metonymy of the sign for the thing or person signified.

   ††. The subjection to be shown to this dignity: every knee should bow, that is, honor him, obey him, subject oneself to him. This should happen freely and sincerely; or compelled, against one's will, forced and feigned. For another kind of knee-bowing before Christ cannot be rendered by spirits.

   †††. Persons who show this dignity and reverence: those in heaven, that is, the angels and souls of the blessed in heaven; those on earth, that is, people living on earth, both good and wicked; those under the earth, that is, devils and the wicked.

   b. The confession of the mouth: And every tongue confess that Jesus Christ is Lord. That one, namely, to whom all power is given in heaven and on earth (Matthew 28:18; Ephesians 1:21–22; Hebrews 1:7–9). By this is understood not only his mediatorial lordship, according to the cited passages; but also the divine lordship belonging to him as Jehovah, God, Creator (Hebrews 1:5, 8, 10).

   b. Then God: To the glory of God the Father. Which is the ultimate end, in which all glorification of the Son empties itself (John 5:22–23; 1 Corinthians 15:23–29).

   The Doctrinal Part

   III. From what has been said, it is therefore clear that the Son of God, just as he humbled himself to the deepest misery, so also afterward God exalted him to the highest glory. This exaltation of the Mediator is

   (I) Foretold: Psalm 8:6 with Hebrews 2:7; Isaiah 53:13; Zechariah 6:12; Psalm 110:7 and 89:20.

   (II) Prefigured and foreshadowed: in Joseph (Genesis 41:14 with 37 and 42:6); in David, who, when he had bravely fought the Lord's wars (1 Samuel 25:28), subjected and triumphed over all his enemies (2 Samuel 22:1; Psalm 18:38–39), greatly increased in glory (2 Samuel 5:10; 7:9), and obtained a name alongside the great ones on earth. In like manner, the Savior, having bravely fought God's wars against the entire power of darkness (Luke 22:53), gloriously conquered, subdued, and triumphed over all his enemies (Colossians 2:13–15; Ephesians 4:8; John 16:11); and received a name above every name (Philippians 2:9). Moreover, this exaltation of the Mediator is prefigured in Solomon: for just as Solomon obtained rest from all his surrounding enemies (1 Chronicles 22:9), had a kingdom very rich (2 Chronicles 9:22), very splendid and glorious above all kings before or after him (2 Chronicles 9; Ecclesiastes 2), very extensive (Psalm 72:8–11; 2 Chronicles 9:24, 26), so also perfectly Christ, having subdued his enemies, has a kingdom which, at least spiritually, is very peaceful (Isaiah 11:6), very rich spiritually (Ephesians 3:8; John 16:15; Colossians 1:17), very splendid and glorious (Hebrews 1:3; Revelation 19:11–17), very extensive, even to the ends of the earth (Psalm 2:8; 72:8).

   (III) Fulfilled: Philippians 2:9–10; Hebrews 1:7–9; 1 Peter 1:11; Ephesians 1:19–21; 4:9–10.

   IV. And it had to be fulfilled (Luke 24:26), so that not only (I) the divine truthfulness of the promises and types would be satisfied; but also (II) because it befitted such a great humiliation to be compensated with such a great exaltation. And (III) it served the glorification of God (Philippians 2:11), that the Father might be glorified in the Son (John 5:22). And (IV) this is the general and final end of the entire work of redemption, the glorification of God (Ephesians 1:6; Romans 9:22–23). (V) Because our redemption required that the Mediator not only acquire redemption through his humiliation but apply the acquired redemption through his exaltation, by appearing for us in heaven at God's right hand before the Father (Romans 8:34; John 17:20; Hebrews 9:11–12), and by sending down his Spirit (John 16:7) to make us alive (John 3:5; Titus 3:5) and work faith in us (2 Corinthians 4:13). Especially (VI) because, in the eternal covenant of grace, God the Father promised his Son the exaltation as a reward if he accomplished the work of redemption, as we proved in Chapter 1 of this book.

   V. Now this exaltation is with us nothing other than his glorious and supremely blessed state, into which he entered after completing the work of redemption during his sojourn. The word "exaltation" is sometimes taken for that potent (virtual) glorification which he possessed even in his deepest humiliation or crucifixion (John 3:15; 12:32). But that which belongs to this place followed his self-emptying. Of which these elements sufficiently intermingle: First, that he laid aside not the form of a servant or the human nature, but the servile form of the human nature (Psalm 8:6; Hebrews 2:9). Second, that he gloriously triumphed over his and our enemies (Psalm 110:1; Colossians 2:15): over death, by boldly undergoing and enduring it (Hebrews 12:2; 1 Corinthians 15:55); over sin, by fully satisfying for it, when he was made sin for us that we might become the righteousness of God in him (2 Corinthians 5:21; Romans 7:24–25); over Satan, by crushing his head (Genesis 3:15), stripping him of his power (Hebrews 2:14; Colossians 2:15; Ephesians 4:8). Of which victory the perfection and manifestation is in the state of exaltation; for although the potent (virtual) and serviceable triumph occurred and happens at the cross and in death, in which he is therefore said to be exalted (John 3:15; 12:32), not only with respect to opportunity and place but also to power and merit; yet the actual triumph with respect to state was not in the humiliation but in the exaltation. At the cross he triumphed as on the field of victory; but in the exaltation, as on the throne, with a kingly and triumphant chariot.

   Third, the revelation of the form of God, by which he was equal to God, which by the assumed form of a servant and the appearance of a common lowly man, and then also by the contempt of enemies, was supremely concealed (Philippians 2:7–8), and shone through only dimly by certain rays of his performed miracles in his earthly life (John 2:11; 1:14); but now is revealed by the most illustrious revelation (John 17:1–2; Matthew 26:64), and also of his divine power and authority, which during the time of humiliation he had restrained and held back (John 19:11; Matthew 26:53–54), but now is unbound and released for fullest use (Psalm 2:9–12; Ephesians 1:22; Hebrews 1:8–9).

   Fourth, the bestowal of all created perfection that can fall to the human nature (Psalm 68:19 with Ephesians 4:8–13), where he is said to have received gifts to pour out superabundantly among men, with which he would fill all things in the church to the measure of the fullness of Christ. For in his soul grew and bloomed all-sufficient fullness of wisdom and grace, not only with respect to the principle and possession (for in that sense he had obtained it from the personal union long before, John 1:14; 3:34; Isaiah 11:1–2), but also with respect to act and exercise (Colossians 2:2–3, 9–10). The body is endowed with highest purity, splendor, and glory (Philippians 3:21).

   Fifth, an overflow of glory from the acknowledgment and praise of that entire perfection which in this state is either conferred on him or revealed and heightened in him (Luke 24:26; Psalm 8:6; Hebrews 2:9). And in this consists that name which is above every name (Philippians 2:9), for which every tongue must confess and acknowledge that Jesus Christ is Lord (Philippians 2:11).

   Finally, sixth, a most absolute power and dominion, both over the church as his kingdom and body (Ephesians 1:20–23; Psalm 2:6; Acts 2:36), and with respect to the church, over all things, heavenly, earthly, and underworldly (Matthew 28:18); according to which power every knee is said to bow of those in heaven, on earth, and under the earth (Philippians 2:10); see also Psalm 8:7–9; Hebrews 2:7–8.

   VI. It can easily be gathered from what has been said how and in what way the entire Christ is exalted, not only as God-man (which is commonly given to signify his entire person in the concrete), as for example, "Therefore God has highly exalted him" (Philippians 2:9; Ephesians 1:20; Acts 2:36; Matthew 28:18: "All power is given to me"); but also insofar as he is such, or with respect to both his natures, though in different ways. With respect to the divine, not by the addition of new perfections, which infinite perfection rejects; but with respect to the revelation of those hidden perfections, in which sense God himself is very often said to be exalted by us (Psalm 46:11; 146; Isaiah 5:16; Luke 1:46); and with respect to the reawakening and use of that power which during the humiliation lay as if prostrate. And with respect to the human, not by a full use of divine properties communicated to it by virtue of the personal union with the divine Person (since those properties have never been nor can be communicated to a finite nature, as we have taught elsewhere and will teach); but that all created perfection that can fall to a creature is communicated to it, as we have now shown. Therefore he is exalted with respect to his entire person: (I) with respect to the laying aside of the servile form; (II) with respect to his triumph over all his enemies; (III) with respect to his mediatorial glory; (IV) with respect to his power and dominion.

   VII. As for the causes of this exaltation: the meritorious one could easily be said to be the humiliation and obedience by which the Mediator Christ merited that glory. This from a twofold promise: (I) Of the covenant of works: "Do this and you shall live" (Leviticus 18:5; Ezekiel 20:11; Galatians 3:12; Romans 10:5). For although he was not reckoned in Adam when the covenant of works was first established, yet afterward he underwent the conditions of the law (Galatians 4:4; Romans 8:3) and also received the promises and rewards of the law. (II) Then the covenant of grace, insofar as in the eternal counsel of peace between the Father and the Son, in which the Son took upon himself the humiliation and obedience for his own; the Father on the contrary promised him reward (Isaiah 53:10–11). Insofar, I say, from the power of this twofold promise, he merited his exaltation. Add to this (III) that from the equivalence and infinite worth of his humiliation and obedience, he merited for himself and for us infinite glory. From which, after his humiliation and obedience, it is consequently said: διὸ καὶ therefore God has highly exalted him (Philippians 2:9; Hebrews 2:9). "We see Jesus, because of the suffering of death, crowned with glory and honor" (Hebrews 2:9); and chapter 12:2: "For the joy set before him he endured the cross." And this does not stand in the way that he merited glory for us; for he merited both for himself and for us: for himself as man, for us as Mediator God-man, who by the divine law was not obligated to obedience.

   The bestowing cause is said to be God (Philippians 2:9), theologically with respect to the distinct Persons of the Trinity. Hence it is distinctly attributed to the Father as glorifying (John 17:1); to the Son as rising, ascending, sitting at God's right hand—in which, as we will say in their places, the glorification consists; to the Holy Spirit as announcer (John 16:13–14). But more economically and by special appropriation (as we indicated in the explanatory part), the Father is regarded as the cause of the exaltation. Also, men are causes and instruments of his exaltation, acknowledging the height conferred on him, praising it, and subjecting themselves to his power: some voluntarily, freely, and sincerely (Philippians 1:23); some unwillingly (Psalm 110:1). Yes, also the angels, both good (Hebrews 1:6; Matthew 4:11) and evil (Mark 3:11–12); from which it is said in the text that every knee should bow at the name of Jesus, of those in heaven, on earth, and under the earth, and that every tongue confess that Jesus Christ is Lord.

   VIII. The steps by which he climbed to the supreme height and glory are reckoned differently by different people. Some count four, in different ways: some place the first step in his descent into hell, then adding resurrection, ascension, and sitting at God's right hand, of which in their places. Others place the first in the resurrection and the last in the second coming to judge the living and the dead. Others allow only three steps for the exaltation, just as for the humiliation: the resurrection opposite his suffering and death; the ascension opposite his descending into the grave; sitting at God's right hand opposite his descending into hell. We, having named four steps of humiliation—incarnation, life, death, descending—place opposite them four steps of exaltation: the resurrection from the dead, by which he is exalted above the grave; the ascension, by which he is exalted above the earth; sitting at God's right hand, by which he is exalted above all creatures; and his second coming to judge the living and the dead, by which he will be exalted as Judge above all who will be judged. We will consider the first three steps in the following chapters; but the last we will postpone to a more suitable place.

   The Polemical Part

   IX. Regarding the polemical part of this chapter, the question is raised, first: whether the flesh of Christ, in the state of glory, with respect to its being in substance, is of the same being and same power with the Godhead? The heretic Eutyches taught that such a mingling and confusion occurred at and around Christ's incarnation. Modern beast-worshippers, Schwenckfeld, Weigel, and others, hold that this mingling and confusion first occurs in the exaltation. The Lutherans come, willingly or unwillingly, closer to Eutyches when they hold that in the incarnation, divine subsistence, being, and properties are communicated to the human nature; although by full revelation and use of those properties they are only deferred and set aside until his exaltation. The Reformed hold that by the exaltation the human nature, in its being and properties, remains no less distinct, just as the divine remains distinct: (I) Because Scripture makes no mention at all of such mingling and confusion; but on the contrary (II) everywhere clearly mentions the truth of the natures and their distinct states (Luke 24:15, 30, 39, 43; John 20:20, 29; Revelation 1:7). I will not say (III) that by this mingling confusion a double Godhead is introduced, one eternal, the other temporal; and that (IV) the distinction between Godhead and humanity is sufficiently removed; and finally (V) that it involves a clear contradiction that Christ's flesh has become of the same being with the Father and yet not annihilated. I also see no objection that could even with the slightest shadow be raised against this, except (1) that the Word is said to have become flesh (John 1:14). For (a) this would assert with greater shadow that the divine nature is changed into the human, rather than that the human becomes mingled and confused with the divine. Then (b) that expression asserts nothing else than that the divine Person assumed the human nature (Philippians 2:7–8; Hebrews 2:16), or that God was manifest in the flesh (1 Timothy 3:16). (2) That divine properties are ascribed to the human nature, for example, divine power, omnipresence (Matthew 28:18, 20; 18:20). But these and similar passages speak not of the flesh or the human nature in the abstract; but of Christ's entire person in the concrete.

   (II) The second question is whether the exaltation consists in the human nature thereby receiving the revelation and full use of those divine properties of which it would have received communion through the personal/hypostatic union. The Lutherans, because they taught (contrary to Christ's flesh) that by the personal union divine properties—omniscience, omnipotence, omnipresence, and others—were communicated to it: so that they might at least rescue themselves with some shadow from so many and such great difficulties burdening that opinion, distinguish those properties with respect to possession and with respect to use: that although he had those divine properties communicated to himself through the personal union with respect to possession and being; he did not have them until his exaltation with respect to use and power. The Reformed, although they acknowledge that the form of God, or the divine nature in the Mediator, through the assumed form of a servant, or through the human nature and its human appearance, was supremely obscured, and restrained and held back itself until the exaltation; and thereby was first fully revealed to the world, and through its properties (at least those by which the Godhead is accustomed to work outside itself) declared and extended itself: nevertheless deny that this revelation and use of divine properties occurred in the human nature, as which those properties were never communicated to it, as we proved at length and on purpose in Chapter IV of this book. So that nothing remains here to do but for the Lutherans to prove that Christ's human nature in the state of humiliation had divine power, glory, and properties, at least with respect to possession: which the Scripture passages they cite do not teach (Matthew 11:27; John 3:34; Acts 10:38; Matthew 9:6; John 2:24–25); since none of these passages speaks of the human nature in the abstract, but of the entire person, although sometimes naming the human nature: and much less teaches that the human nature had divine properties.

   (III) Hence the third question: whether Christ is also exalted according to his divine nature? The Lutherans, to more easily maintain that the divine properties are cast into Christ's human nature and exalted by their revelation and full use, deny that he is exalted with respect to the divine nature. The Reformed, although they grant that the divine nature received nothing of internal perfection through this exaltation, teach nevertheless that it is exalted in this way (which the Lutherans themselves acknowledge): in which God is taught to be exalted everywhere in both Testaments apart from consideration of the personal union: namely, by revelation and working, as we showed in the doctrinal part. Having observed these things carefully, one can easily answer everything that could be objected: for the scriptural testimonies objected or that could be objected, for example Acts 2:32, either do not speak of the human nature in the abstract but of the entire God-man's person, although more named from the human nature than the divine: or if they speak of the human nature, they do not speak exclusively of it alone as exalted, which is the only difference. And as for the reasons, for example (I) that exaltation brings change; (II) presupposes lack and need; (III) indicates a raising up, improvement: they press only against Christ's exaltation insofar as it regards the human nature: otherwise all those ill-brought reasons will strike the parties themselves most powerfully from their own assumptions: for they teach (I) that divine properties in the personal union were communicated to the human nature; they teach (2) that those properties through the servile form were hidden in Christ and deprived of full exercise; (3) that they, through the exaltation, laid aside the humble servant form and fully unleashed themselves in exercise and working: now if exaltation brings change; if it presupposes lack and need; if it indicates raising and improvement: will not all those things fall on the divine properties communicated to the human nature through the personal union?

   XII. The fourth question: whether by the exaltation of the human nature, only finite gifts are communicated to it? The Reformed steadfastly hold this opinion: because (I) the finite cannot contain the infinite; because (II) infinite gifts include open contradiction: because (III) those things we named in §V as elements of the exaltation, namely laying aside the servile form, triumph over enemies, etc., signify something finite; (IV) because the parties themselves place the exaltation partly in laying aside the servant form; partly in the full use of the divine properties communicated to the human nature through the union: in which matters there is truly no new communication of an infinite good. Meanwhile they criticize and distinguish the Lutherans on this in the Reformed, that they hold that by the exaltation only finite gifts were conferred on the human nature; without any reason.

   (V) The fifth: whether the first step of the exaltation is the descent into hell? The Papists, because they hold that Christ locally descended into hell to bring out the authors of the Old Testament who died in faith to heaven, say yes. The Lutherans, although they acknowledge a local descent with the Papists, not to bring out the Old Testament believers but to triumph over hell, are nevertheless divided among themselves on this question: some bringing Christ's descent into hell to the state of humiliation, others to the state of exaltation; some to a certain intermediate state, so that it more incipiently or with respect to the beginning belongs to the humiliation but more terminatively to the state of exaltation; nor are there lacking among them some who entirely suspend their judgment and allow each to hold his own: thus the Book of Concord. The Reformed, according to the previous chapter, with the Scriptures, hold that Christ's descent was the last step of his humiliation.

   The Practical Part

   XIV. In the Mediator's exaltation appears, first, to our comfort, the indissoluble connection by God between humiliation and exaltation: since God the Father, after he had made himself of no reputation, after he had taken the form of a servant, after he had been obedient to the Father even to death, yes the death of the cross, highly exalted him, bestowed on him the name above every name, and subjected to him all things in heaven, on earth, and under the earth, and that because of that same humiliation (διό therefore, etc.). Which connection is also elsewhere, and indeed commonly, indicated in the Scriptures, not only in the Mediator (Luke 24:26; Hebrews 2:6–7; Psalm 8:5–7; Isaiah 53:10; Hebrews 12:2; 1 Peter 1:11), but also in his members or true believers (Luke 18:14; 1 Peter 5:6; Romans 8:17–18; 2 Corinthians 4:16–17), who are said to be crucified and live with Christ (Galatians 2:20), to be planted together with him in the likeness of his death so as also to be in the likeness of his resurrection (Romans 6:5), and having died to sin with him Jesus (Ephesians 2:5–6 compared with 1 Corinthians 15:42–44). The foundation of which connection is also (I) in God's eternal appointment (Romans 8:29); (II) in our union with Christ, as members with the head (1 Corinthians 12:13), from which we are called fellow-plantings with him both in death and resurrection (Romans 6:5), and said to be crucified with him and likewise raised with him (Colossians 3:1); (III) in Christ's unchangeable promise (Matthew 16:25; 19:28–30); (IV) in the propriety of that connection itself: for although we through our humiliation (like Christ) can merit nothing from God (Romans 8:18; 11:36), and our goodness does not reach him (Psalm 16:2), yet it is proper and agreeable to equity that those who are humbled for his sake are also exalted with him (Romans 11:17–18; Hebrews 6:10). Therefore if (1) the world annihilates us for God's and Christ's sake, counts us as nothing (1 Corinthians 1:28); and if we annihilate or deny ourselves with Christ (Luke 9:23); if we (2) bear the form of a servant, or even less than a servant (1 Corinthians 4:13; Luke 22:25—we are not lords in the world but in fellowship, John 13:13–14; but not as lords, 1 Peter 5:3; Matthew 20:21); if we (3) through attacks and persecutions of enemies are compelled to be obedient to our heavenly Father to death, yes to all kinds of most reproachful deaths of the cross (Acts 20:24; Hebrews 11:35–37; 10:32–33; Philippians 1:20–21): what will be more useful and effective in these and similar cases than earnestly to consider (a) this indissoluble bond between present humiliation and future exaltation; and further (b) that as we have been annihilated with Christ here and annihilated ourselves, so we will also with him, more certainly than anything certain, be exalted (Luke 18:14; 1 Peter 5:6). That (c) as we have borne for Christ and with Christ the form of a servant, the lowliest and most despised, we will obtain with Christ here a name that is truly new or glorious (Revelation 3:12; Luke 10:20), and hereafter reign with him (Romans 8:18; Revelation 3:21). (d) That as we have been obedient to the Father with Christ to death, yes to the most reproachful death of the cross, we will with Christ so be exalted by God that all servile form from us, like from Christ, will be removed, and we will be conformed to the glorious body of Christ (Philippians 3:21). Such (e) that we with him will triumph over all our enemies (1 Corinthians 15:55–56; Romans 8:37). (f) That that excellent divine nature in us (2 Peter 1:4), so long hidden under so many miseries as in Christ (Isaiah 53:3), will be revealed before all eyes (Matthew 13:43). That we will first (g) be adorned with him with all kinds of glorious and splendid gifts (Ephesians 5:27). That we also (h) will be crowned with him with honor and eternal glory (Psalm 8:6; 2 Timothy 4:7–8). That finally (i) in some way all things will be subjected to us (Psalm 8:7), and we with Christ will judge the whole world (1 Corinthians 6:2).

   XV. Second, Christ's exaltation marks with the blackest coal those who, though God has exalted him, seek to press him down: those who trample the Son of God and regard the blood of the covenant as unholy (Hebrews 10:29), who crucify the Son of God again and expose him to public shame (Hebrews 6:6). And who are they? Answer: (I) In various ways some do this who, instead of God highly exalting him, seek most to diminish him: (1) Openly and with their confession, the unbelievers: such as Turks, Jews (1 Corinthians 1:3), who with their forefathers, chief priests, Pharisees, scribes, most severely persecuted him, cast him in bonds and chains, condemned, crucified, mocked him. (2) More covertly, yes with outward confession, who seek to bring his kingdom under, to diminish, yes exterminate his subjects through all kinds of cruelties (Psalm 2:1–2; Acts 2:23; 4:26–27)—which especially the Antichrist and his followers are accustomed to do, as the apocalyptic beast, the purple- and scarlet-colored harlot, drunk with the blood of the martyrs (Revelation 17:6). (3) Those who exalt themselves above Christ, like the Antichrist (2 Thessalonians 2:4), the Jesuits, and all kinds of other falsely named Christians, and every height that exalts itself against the knowledge of God (2 Corinthians 10:5). (II) Those who blaspheme, misuse, and profane his name, which by divine appointment is above every name: thus (1) by transferring to the name the worship due to the one named by it, through superstition, which the Papists and Lutherans are accustomed to do, as we already depicted in Chapter III, §20; thus (2) by calling Christ poorly and wrongly through less Christian conduct, bringing him misfortune and reproach (2 Timothy 2:19; Romans 2:23–24); thus (3) by resting only in the confession of the name Christ (Matthew 7:21–22 compared with Romans 2:27–29). (III) Those who grant him the name above every name, and even add very long and broad honorary titles; but do not bow their knee before him: thus perhaps (1) out of mockery, like the soldiers who crucified him (Matthew 27:29). Or (2) out of superstition, like the Papists and Lutherans, only the body, not the heart: always (3) those who do not take upon themselves his power, authority, and dominion over them (John 21:14; Jeremiah 14:16), yes oppose him with all their power (Luke 19:14, 27; Psalm 2:1–3). (IV) Those who (1) do not confess that Jesus Christ is Lord, like the unbelievers we have named; or (2) do not their Lord, like Thomas did (John 20:28), or only with tongue and mouth (Matthew 7:21–22), like Judas (Matthew 26:49). But now what (a) more scandalous or unworthy of God can be thought than to diminish and oppose him whom God has highly exalted (ὑπερύψωσε), to whom he has subjected all things in heaven, on earth, and under the earth; whom he wants all to acknowledge and praise as Lord, to his glory? Truly (b) will God ever exalt such; unless like Pharaoh's baker they are exalted to be cast down from all their height into hell (Matthew 11:23)? Will he not (c) blot their name, however famous among men, entirely from the book of life (Psalm 69:29)? Will he not (d) make them a footstool for his feet (Psalm 110:1), shatter them with an iron scepter like potters' vessels (Psalm 2:9), make them go down in his wrath (v. 12), and have them slain before his face (Luke 19:27)? Will he not (e) deny before his heavenly Father those who did not want to confess him with their tongue that he is Lord (Matthew 10:33)?

   XVI. Third, Christ's exaltation provides Christians with support and ground (I) of trust, that they have a Savior not merely one who was humble and humiliated, who bore the form of a servant, who was found in appearance as a common man, who alone was crucified (in which is the offense to the Jews, 1 Corinthians 1:18, 23, and to all unbelievers), but who is in the form of God, equal to God; who is exalted by God and highly exalted; on whom God bestowed the name above every name; before whom every knee must bow, heavenly as well as earthly, yes underworldly; whom every tongue must confess as Lord. Shall we then not confidently trust and lean through faith on this so great and powerful Mediator (Hebrews 1:4–14 compared with Isaiah 9:20)? Shall we not with, through, and by such a great Mediator approach with boldness to the throne of grace in all cases (Hebrews 4:14 with v. 15)? Will such a great Mediator not suffice for us in everything, in whom is all fullness (Colossians 1:19; 2:9), from whom we can therefore receive grace for grace (John 1:14, 16), in whom alone we can be made perfect (Colossians 2:10)? See similarly the meditation on Chapter II of the Mediator. Then (II) it provides a foundation of boasting (Philippians 1:26; 3:3). For Christians have absolutely nothing in themselves on which they can or may boast; but they have everything in their Mediator: as one exalted by God; who received from him a name above every name; before whom everything in heaven, on earth, and under the earth must bow the knee; whom every tongue must confess as Lord, who is the Lord of glory (1 Corinthians 2:8), King of kings and Lord of lords (Revelation 19:16). Finally (III) it provides the foundation of all God-serving service and honor. For we do not pray to idols who have eyes to see (Psalm 115:5–8) like the heathen; nor to angels who are our fellow-servants (Revelation 19:10; 22:8); nor to Abraham, Isaac, Jacob, the blessed Virgin, and other holy heaven-dwellers like the Papists (Isaiah 63:16); nor to a mere man like the Socinians; but to him whom God has highly exalted, on whom he bestowed the name above every name, to whom he subjected all things; before whom everything in heaven, on earth, and under the earth must bow the knee; whom every tongue must confess as Lord to the glory of the Father.

   XVII. Fourth, Christ's exaltation furnishes us matter for and to the deepest humiliation: that the more God has exalted him, the more we humble ourselves before him and the more readily and deeply bow our knee before him. For (I) if (when he was still in the state of humiliation, in the form of a servant, in appearance like a common lowly man) on certain lighter proofs and samples of his divine excellency, Peter, having compared Jesus' excellency with his own lowliness and nothingness, fell at Jesus' feet saying, "Depart from me, Lord, for I am a sinful man" (Luke 5:8); likewise Mary (John 11:32), Jairus (Mark 5:22), the woman with the blood flow (Luke 8:47), the Syrophoenician woman (Mark 7:25); (II) if at his complete glorification on the mountain, the disciples present fell on their faces before him in humility and greatly feared (Matthew 17:6); yes (III) if the devils themselves in the possessed, before he was glorified, as soon as they saw him fell down crying out, "You are the Son of God" (Mark 3:11): what should we not now do for him, since he is so solemnly glorified? Especially if we (IV) consider the propriety and equity of the matter: for since God has exalted him above us all, is it not most equitable that we subject ourselves beneath him? (V) If God has given him a name above every name, that is, a glory above every glory: should we not with the psalmist cry out, "Not to us, O LORD, not to us, but to your name give glory" (Psalm 115:1)? Should we not with the elders in Revelation cast down our crowns before him (Revelation 4:10)? If God (VI) has given him all power in heaven and on earth (Matthew 28:18), if he has subjected all things under his feet (Psalm 8:6–7), if he wills that all heavenly, earthly, and underworldly knees bow before him: is there then in all this no reason to humble ourselves most deeply before him? If (VII) according to God's command and prescription, every tongue must confess that he is Lord: is it not our duty, as servants, to subject ourselves to him (compare Malachi 1:6)? Moved by these and similar motives, therefore, let us humble ourselves before Christ, inwardly and also outwardly, and first inwardly, with respect to (1) our understanding, by a humble-mindedness that we piously compare our lowliness with Christ's exaltation and, acknowledging the infinite difference between him and us, feel ourselves to be the lowest: just as Agur to Ithiel and Ucal ("God is with me and I shall prevail," where Christ is signified, Isaiah 7:14) says, "Truly I am too stupid for a man, and have not the understanding of a man" (Proverbs 30:1–3; compare Job 42:5–6; Genesis 18:27, 31). (2) With respect to our will, that we be of humble heart (Matthew 11:29), that we readily and willingly subject our will to his will (2 Corinthians 10:5), that we will what he wills (Revelation 11:6), like the Savior himself (Matthew 26:39; Philippians 2:7–8), and that we set his glorification before us as our highest end and goal (Philippians 1:20; Psalm 115:1), prepared and ready for it, that we account ourselves the least in the world (John 1:27), whose glory we must undergo all hardest and bitterest things (Acts 20:24). But not only inwardly, but let us also second outwardly humble ourselves before Christ, proving to him all kinds of outward signs of inward humiliation and reverence most readily, for example, by bowing the knee, etc. Philippians 2:10, etc., urges us to prove faithfully to the exalted one all the duties corresponding to his exaltation. And what are they? Answer:

   (I) An exaltation of the heart, that with our esteem and love we also exalt him whom God has exalted (Philippians 1:20). And just as God has highly exalted him (ὑπερύψωσε), so we also exalt him above father and mother, that is, above all that is dearest (Matthew 10:37), above ourselves, even above our life (v. 39; Mark 8:35; Acts 20:24), yes above the whole world (Mark 8:36; 1 John 5:4), yes even above the heavens themselves (Psalm 108:25), to such extent that for his sake we count all other things as nothing, loss, and dung (Philippians 3:7–9), rest in him alone, passing by all others (Psalm 16:5–6), that he alone stands in the place of all, in whom alone we are made perfect (Colossians 2:10).

   (II) An exaltation of the mouth, that to him to whom God gave a name above every name, we also sincerely give the same by praising, extolling, and glorifying him (Revelation 4:8–11).

   (1) Then on account of the excellency of his divine nature, according to which all things we said of God's majesty and glory (Book II, Chapter XXII) apply to him.

   (2) On account of the dignity of his person as God-man, by which he is Immanuel (Isaiah 7:14), Ithiel (Proverbs 30:1), a child and a son (Isaiah 9:5), possessing the perfections of both natures and as devouring.

   (3) On account of the excellency of his mediatorial office (1 Timothy 2:5; Hebrews 8:6; 9:15; 12:24), and its prophetic dignity (Deuteronomy 18:15, 18–20), priestly (Psalm 110:4; Hebrews 7:26–27; 8:1, 3), kingly (Psalm 2:6).

   (4) On account of his incarnation (1 Timothy 3:16), which the angels themselves praise and glorify (Luke 2:13–14).

   (5) On account of his virtues which he showed in his whole life as our example (Isaiah 11:1–2).

   (6) On account of the miracles which he performed throughout his life in and on all kinds of creatures (Luke 24:19; Acts 2:22).

   And thus further (7) on account of his benefits, also on account of his resurrection, ascension, sitting at God's right hand, second coming to judge the living and the dead, etc.

   (III) A subjection of our entire human constitution, that we piously and reverently bow our knee and kiss his feet (Psalm 2:12), subject and captivate the innermost of our thoughts and deliberations to him (2 Corinthians 10:5). Which happens: (1) By rendering most exact obedience to his commands, ordinances, and laws (Hebrews 5:9; 2 Thessalonians 1:8). (2) By patiently and calmly receiving and enduring his chastenings and punishments (Revelation 3:10, 19; 2:10, etc.), not feigned and hypocritical (Ephesians 6:5; Malachi 3:22–23 [?]), nor forced, like hypocrites and even unclean spirits unwillingly bow the knee before him (Mark 3:11).

   (IV) A confession of the tongue, that his name, that is, the gospel truth that Jesus Christ is Lord, we boldly and fearlessly confess (Revelation 3:8; Matthew 10:33; Mark 8:35, 38; 1 Peter 3:15).

   Christ must therefore be exalted by us through these duties: Because (1) God exalted him and prescribed his exaltation to us (Philippians 2:9–10). (2) Because he

   deserves to be exalted: διὸ καὶ Therefore God has also highly exalted him (Revelation 4:11: "You are worthy, our Lord, to receive glory and honor and power"). (3) Because in his exaltation our exaltation is sought and accomplished, insofar as he is our head and we his members (Ephesians 1:22–23). (4) Because if we exalt him, he will exalt us again, according to the law of retribution (1 Samuel 2:30; v. 7–8; Philippians 3:21; John 12:32; 17:24). (5) Because on the contrary, if we do not exalt him through our service duties, God will exalt him through our oppression and destruction (Psalm 110:1; 2:2–3 with vv. 5, 9). Similarly Book II, Chapter XXII on God's majesty and glory; likewise Book V, Chapter III on the name of our Lord; likewise Chapter VII on the Mediator as King; and below, the chapter on sitting at God's right hand; finally the meditations on the particular steps of the exaltation, namely resurrection, ascension, sitting at God's right hand, etc.

   Chapter XV

   On the Mediator's Resurrection

   Mark 16:9

   Now after he had risen early on the first day of the week, he appeared first to Mary Magdalene, etc.

   I. Now we come to speak particularly of the particular steps, beginning with the first, by which the Savior was exalted above death and the grave, namely the resurrection from the dead.

   The Explanatory Part

   II. The history of it, in a certain brief recapitulation, Mark concludes chapter 16:9. In which these things come to us:

   1. The resurrection: when Jesus had risen. Note here:

   1. The person risen: Jesus, the God-man. The same who had fallen through death; the same who had risen; according to the preceding. He had therefore not passed through death into a state of non-existence; for what is not present, what is not, does not rise. Jesus in both natures, the divine as well as the human, of which more in the doctrinal part in its place.

   2. The act of rising: when he had risen, ἀναστὰς when he had risen. It signifies the person who rose, not the time, as if he appeared to Mary Magdalene immediately after his resurrection. Those who did not notice this have scratched it out with the same rashness and recklessness with which others have erased this entire chapter, and others again the entire first part of this chapter: because they thought there was irreconcilable and incompatible contradiction with Matthew's account chapter 28:1–9. He has risen, namely by the reuniting of the essential parts, soul and body; and by the exit from the grave; of which likewise more and better in the doctrinal part.

   II. The time of the resurrection, twofold:

   1. More definite: early morning, πρωΐ. Matthew 28:1: late on the Sabbath, as it began to dawn toward the first day of the week. Late on the Sabbath, dawning toward one of the Sabbaths. Luke 24:1: on the first of the Sabbaths, very early in the morning. John 20:1: Mary Magdalene came in the morning, when it was still dark. From these words Maldonatus concludes on the place agreeing with ours in Matthew 28:1 that his place, in the judgment of all, is the most difficult, because it not only seems to contradict itself insofar as it joins late with as it began to dawn, dawning, namely the sun; but also contradicts the other evangelists, and for this reason others have scratched out the entire chapter of our Mark, or at least up to our verse. Better says Grotius on the same place, if there is anything obscure or shadowy here, it is not through the fault of the Scripture but through the fault of the readers; yes, he sees no great difficulty in these accounts. Different ones seek in different ways to harmonize the texts. Some think late must be taken not strictly evening but for the whole night following the Sabbath, which was then already passing away to make room for the dawning daybreak; and for this they cite Gellius (Book VII, ch. 21): Tempora duo, etc., that is, when two times are set against each other and so connected that the end of one mingles with the beginning of the other: it matters not whether by the end of the first or the beginning of the following the neighboring place itself is indicated. Hence Matthew names late the evening, the dawning the dawning day. Others add that among Hellenists the word ὀψία evening sometimes means night, just as with the Hebrews ערב (Genesis 1:5, 8, etc.; Exodus 12:6). And thus late evening here is night. Others distinguish a sacred ὀψία from a civil one, so that what was evening with respect to the sacred was night with respect to the civil until daybreak. Others distinguish the women going to the tomb, so that some went about evening, others about daybreak, or one and the same twice, about evening and about morning. Grotius satisfies me most: namely, he says, in the first daybreak they had risen, while one awaited the other, while they prepared the spices, while they went through the city and outside the city to the tomb, so much time easily elapsed that when they came to the tomb, the sun already appeared somewhat. Hence also to fully explain Dr. Louis de Dieu: We think, he says, that the women on the very evening of the Sabbath, when according to Jewish custom the first day of the week began, girded themselves for the journey to the tomb, that they bought spices on that journey, that they went out of the city, that they stayed the whole night in the suburb, that very early in the morning, before the city gates were opened and before they could be seen by anyone, they proceeded to the tomb, that then Mary ran ahead while it was still dark (John 20:1), that the others afterward came to the tomb very early in the morning (Luke 24:1). And thus there will be no contradiction among the evangelists. He therefore seems to have risen on the evening of the finished Sabbath, when it now dawned, that is, beginning the first day of the week, between the evening of the Sabbath and the daybreak of the first day; but that the women came to the tomb when he had already risen.

   2. More broadly: On the first day of the week, πρώτῃ σαββάτου, or first of the Sabbaths. Luke 24:1: on the one of the Sabbaths. Thus John 20:1: on the first of the Sabbaths, that is, on the first day after the Sabbath, namely on the first day of the week. For Sabbath is used by synecdoche of the part for the week, because it is the last day of the week, by which it is fully completed. Thus also the days were commonly named by the Jewish masters: first, second, third of the Sabbaths. Hence Leviticus 23:15: "You shall have seven full Sabbaths." The Vulgate; likewise the Chaldee paraphrase, A. Saadras, and the Spanish Jews translate "full weeks," like Leviticus 25:8. And according to this usage of speaking, the heathens also named a similar day in the week a Sabbath day, that is, a weekly day, as Seldenus notes. Christ therefore rose about the end of the Sabbath evening, that is, on the first day of the week, now inclining to daybreak. Namely, after he had remained three days in the grave and under death's dominion, according to the Scriptures: so that from this he afterward would appoint that day for the Christians' Sabbath day: he now appeared to the women in the first daybreak.

   III. The first appearance: He appeared first to Mary Magdalene. But this first appearance one will see more broadly and fully in John 20:14–17.

   The Doctrinal Part

   III. It is therefore more certain than anything certain that Christ rose on the third day after his death. Which one reads (I) foretold many times (1 Corinthians 15:4): not only in the Old Testament (Psalm 16:10 with Acts 2:27, 31; Isaiah 55:3 with Acts 13:34; Psalm 68:1 with Ephesians 4:8; Psalm 110:7; Isaiah 53:8–10; Daniel 9:26; Hosea 6:2; 11:11, 13–14; compare Micah 2:13), but also in the New Testament by himself (John 2:19; Matthew 12:38–40; 16:1, 4, 21; 17:12, 23; 20:19; Luke 18:33). (II) Prefigured: in the awakened Adam (Genesis 2:21); in Isaac (Genesis 22:11; Hebrews 11:18–19); in Joseph, held for years in prison but afterward set as lord over all Egypt (Genesis 37:28 with 41:44); in Jonah (ch. 1:17 with Matthew 12:40). Compare the burning but unconsumed bush (Exodus 3:2); Aaron's dead rod but sprouting anew (Numbers 17:8 with Isaiah 11:1); Samson breaking the gate at night (Judges 16:3); Daniel delivered from the lions' den (Daniel 6:17, 18, 24); add the flesh of the thank offering, which had to be eaten on the third day (Leviticus 7:16–18). (III) Fulfilled, according to the history of the New Testament and its entire chain, according to which the body came out of a new and splendidly hewn tomb and into the light (Luke 23:53; John 19:41), which is easily gathered from the disciples' fearfulness and the guard set at the tomb. (IV) Testified and witnessed by the declarations (1) of angels who proclaimed it at the tomb itself, yes also proved to the women with rebuke (Luke 24:5; Matthew 28:7); (2) then the tomb itself (Mark 16:6: "See the place where the Lord lay"); (3) add the testimony of Jesus himself (Mark 16:9; 1 Corinthians 15:6); (4) of the women (John 20:18; Matthew 28:9); (5) of the apostles (John 20:20, 25; Acts 10:41); (6) of the soldiers (Matthew 28:11–13).

   IV. And not only did he certainly rise, but he also necessarily had to rise (Acts 2:24). Which necessity has its foundation (I) in God's eternal decree, by which as well the things belonging to his resurrection as those concerning his death are determined (Acts 2:23–24). (II) In the predictions of Scripture (1 Corinthians 15:4), which we have already mentioned. (III) In the person of the risen Christ himself, who was not only the Holy One of the Lord (Psalm 16:10) but also had a human nature united with the divine Person, which therefore could not perish, not rot. (IV) In his glorification, into which he necessarily had to enter (Luke 24:26). (V) In his mediatorial office, by which he had to overcome death and redeem from death (Hosea 13:14; 1 Corinthians 15:54–57). (VI) In the eternity of his mediatorial kingship (Luke 1:33). (VII) In the necessity of his entrance into the heavenly sanctuary (Hebrews 9:24) to send from there the Holy Spirit (John 16:7) and abolish sins (Hebrews 9:26). (VIII) In the privileges by which he had to be a life-giving Spirit (1 Corinthians 15:21). (IX) In the judicial exercise allotted to him over the living and dead (John 5:27). From all which it is most clearly evident that he had to rise from the dead.

   V. That resurrection of the Savior, by which he is exalted from and out of the state and place of the dead to a glorious life, sufficiently comprises these three elements. (I) A reuniting, by which the essential parts of the human nature, body and soul, though united in the divine Person in their way, nevertheless separated from each other by death, are newly restored and reunited to each other. (II) A glorious change, by which the soul, if not endowed with new perfections, as some please; at least always recalled and brought back from a state unnatural to it, namely separation from the body, to a state natural to it: and the body has obtained the incorruptibility and glory of spiritual and heavenly bodies, of which 1 Corinthians 15:42–43, 53 speaks (Philippians 3:21; Acts 13:34; Romans 6:9–10; Hebrews 2:9, 14; Matthew 26:29). Yet so that it in no way laid aside the nature of a human body, finitude, spatiality, tangibility; nor could lay them aside outside the destruction of the human nature. (III) The exit from the grave, by which he, leaving there his graveclothes and sweatcloth with which he was bound under death's dominion, came alive among the living (Matthew 28:6).

   VI. We must nevertheless say a little more distinctly with what kind of body he rose: namely (I) a true body (Luke 24:39; 1 John 1:1); (II) his own (Luke 24:39; John 20:20); (III) incorruptible (Romans 6:9; Revelation 1:18); (IV) a glorified body, no longer subject to any weaknesses, fatigue, hunger, thirst, pains, and other imperfections. Although the glory of his body was most visible and apparent first after his ascension (2 Corinthians 3:7–8; Revelation 1:14; Philippians 3:21).

   VII. He found causes of his resurrection of two kinds. (I) The primary cause, the entire Holy Trinity: the Father (Acts 2:32; Ephesians 1:20), himself (John 2:19, 21; 10:17–18), so that he is said powerfully proved to be the Son of God according to the Spirit of holiness by the resurrection from the dead (Romans 1:4), namely by the power of his divine nature; but not by a certain divine power communicated to his human nature through the personal union: and the Holy Spirit (Romans 8:11; 1 Peter 3:18). Their joint working lays the foundation in the unity of power common to the three Persons, by which all outward works are arranged and accomplished: with observation nevertheless, according to the different mode of existence of the distinct Persons, also of the different order of works, so that the Father through the Son and through the Spirit of holiness (Romans 1:4) raised the human nature of the Son. (II) The instrumental cause of Christ's exit from the grave was, in his way, an angel rolling away the stone from the tomb's door (Matthew 28:2), not from the divine nature's need; just as not the angel strengthening him in his soul's anguish (Luke 22:43), but according to God's pure good pleasure, to increase the majesty of this resurrection.

   VIII. The time of this resurrection was: (I) the third day after the death or after the descent into hell (1 Corinthians 15:4). Because (1) it pleased God in the eternal counsel of his decree, in which all things belonging to his death as well as to his resurrection were predetermined (Acts 2:23). (2) Because the oracles of the Old Testament so foretold it (Psalm 16:10), namely that he would see no corruption, as Lazarus saw after being three days enclosed in the tomb (John 11:39). (3) Because it was thus prefigured in Jonah (Matthew 12:40). (4) Because he himself foretold that he would thus rise (Matthew 12:40; 16:21; 17:23; Mark 8:31). Now the reckoning of these three days must be made thus: that he was laid in the tomb on the day of preparation, which corresponds to our Friday (John 19:42); that he rested the entire Jewish Sabbath in the tomb (Matthew 27:62); and that he rose on the next following day, which is the first day of the week, in the first daybreak (Mark 16:9). And thus whole and full days and nights are not seldom set and taken in the Scriptures for parts, for example 1 Samuel 30:12 with v. 13; Esther 4:16 with v. 1. This presupposed, some begin the three days immediately from and in his crucifixion, by which he, though not yet dead or buried, was nevertheless under the state and power of death and darkness. Others begin the three days a little more definitely, namely from the death, which occurred about noon (Matthew 27:45 with Luke 24:21; John 19:14). Others most strictly and definitely from the burial (Matthew 12:40). Others take the three days most broadly and understand by them the entire time of humiliation from the Last Supper to the first evening in which he showed himself alive to his disciples, which makes full three days. Nor are there lacking some who think the reckoning can be made according to the custom of the Romans, who begin the day at midnight. Whatever of it, one will rightly name three days, so one by synecdoche includes under these days and their parts also the nights, which we have already noted is very common among Jews and in Scripture. Similarly Genesis 1:5, etc. Now for what reasons he wanted to remain just three days in the tomb, we need not carefully and anxiously investigate: nevertheless these causes can be noted; that he did not want to remain longer in the tomb was partly so that his body would suffer no corruption (Psalm 16:10), partly so that he would not leave the hope of believers in doubt too long (Luke 24:21); that he did not want to come forth earlier happened partly to make his death more certain, partly also to give Christians occasion and opportunity to celebrate the Lord's day as their Sabbath day, of which immediately.

   IX. The time of the resurrection was (II) the first day of the week, because he, ceasing the Jewish Sabbath (as we showed in Chapter XIII, §9), which was a type and example of his rest in the tomb, wanted to institute the Christian Sabbath in its place; from which that day is named the Lord's day (Revelation 1:10), namely set apart by the Lord for a Sabbath day (Matthew 12:8), just as the Supper, for the same reason, is named the Lord's Supper (1 Corinthians 11:20, 23). For this he also placed himself in the midst among the disciples who on that same day were gathered in his name, and imparted to them the Sabbath blessing (John 20:19). And who can establish that Christ did not immediately after his resurrection, or in the first assembly with the disciples, or at least during the forty-day intercourse with the disciples when he spoke of the things concerning the kingdom of God (Acts 1:3), appoint this day as the Sabbath of the New Testament. Whatever of it, this day was at least in use in the apostolic church (1 Corinthians 16:1–2; Acts 20:7), before any ecclesiastical institutions distinct from the apostolic were introduced. So that some poorly, to serve their assumptions, bring the appointment of this day to the institution of the first church following the apostolic; of which, God willing, more broadly in its place.

   X. Finally, the most definite time of this resurrection was (III) very early in the morning: πρωΐ. After he had sufficiently attended to the oracles, the types, and his work, he did not want to remain idle long in the tomb but immediately in the earliest morning devoted himself anew to his work: and he also thus wanted to determine by his example that the beginning of the Christian Sabbath must be made from and with daybreak. Therefore Christ's resurrection in no way happened about the evening of the Sabbath, namely still Sabbath; as it has pleased some of the ancients, especially the Syriac translator; because Matthew 28:1 says late on the Sabbath (or end of the Sabbath), or exactly about midnight, as Cyril, Ambrose, and Jerome wish: but within the evening of the Sabbath, beginning and dawning toward the first day of the week; this is what Matthew wants to indicate by late on the Sabbath, as it began to dawn toward the first day of the week (Matthew 28:1), as we noted in the explanatory part.

   XI. The manner of this resurrection, by which it differs from all others, appears in the stated and attendant circumstances: that it was (I) most powerful, since it was brought about not through another but by his own power, in which respect he is not only elsewhere said to be raised; but also that he rose by his own power (Matthew 28:6; John 2:19; 10:18); so that by his resurrection he powerfully proved himself to be the Son of God (Romans 1:4). Next (II) perfectly miraculous, accompanied by an earthquake and under the ministry of angels; who not only rolled away the stone for him a more comfortable exit from the tomb; but also announced the occurred resurrection to men (Matthew 28:2–). Hence (III) also very glorious, for he came to the fore not only accompanied by angels but also the guards, his enemies, terrified and struck as if dead (Matthew 28:4), and showed himself as a heroic and victorious triumpher over devil, death, hell, and the entire power of darkness (1 Corinthians 15:55–56) to those who led in his power the keys of the hellish abyss and all its inhabitants (Revelation 1:18). Finally (IV) overflowing with most sound comfort, for which reason the angels also said to the sad women, "Do not fear" (Matthew 28:5); and he himself by appearing so often to them awakened, confirmed their faith and trust, and when gathered in one place because of enemies announced peace to them and did many other things for their comfort and assurance, according to the testimonies of the evangelists (Matthew 28; Luke 24; John 20).

   XII. The end and usefulness of the resurrection regards (I) the risen Christ himself; inasmuch as thereby (1) his holiness was shown and proved, yes that he was the Holy One of Israel (Isaiah 10:20), whom as the promised Messiah the Father sanctified and sent into the world (John 10:36), which appears from the resurrection (Psalm 16:10 compared with Acts 2:31). (2) His eternal deity (Romans 1:4), because he rose by his own power (John 10:18). Moreover (3) his infinite power, by which he crushed hell's gates (Genesis 3:15), like a strong Hercules also broke open hell's gates (Judges 16:3), death its sting, hell its poison (1 Corinthians 15:55–56), and took away the devil's power (Hebrews 2:14). And thus showed himself to be Ruler both over the living and over the dead (Romans 14:9). Finally (4) his heavenly glory, into which he necessarily entered by his resurrection (Luke 24:26), and obtained that name above every name (Philippians 2:9–10), and was crowned with glory and honor (Hebrews 2:7). But the end and usefulness of the resurrection also regards (II) Christians, for whom this resurrection (1) seals the most perfect victory over sin and the entire power of darkness (1 Corinthians 15:57; Colossians 2:15). (2) Makes unfallibly certain the satisfaction set for them (Romans 4:25; 1 Corinthians 15:17), because no debtor or surety is released from prison until he has fully paid the debt: compare Matthew 5:26; 18:34. (3) Clears the way and opens to those benefits which through the remaining steps of exaltation, the ascension and sitting at God's right hand, are accustomed to be dispensed, for example to continual intercession for us (Romans 8:34; Hebrews 7:25 with vv. 24–25); to the sending of the Holy Spirit (John 16:7); to working faith through the Spirit of faith bestowed on us (2 Corinthians 4:13); and other benefits, of which separately at the following steps of exaltation. (4) Provides them for their resurrection, both spiritual as well as the blessed bodily, a basis, foundation, example, and incentive; inasmuch as he (a) makes them alive with himself who were by nature dead in sins (Ephesians 2:5–6); (b) gives them an example according to which they must conform themselves in their spiritual resurrection (Romans 6:5). And (c) also an unfallible prelude of their blessed natural resurrection to follow once: because as members with their head they are grown together and united (there).

   XIII. There remains also that we touch upon the precious life and deeds of Christ from his resurrection to his ascension, during fully the time of forty days (Acts 1:3). First he shows himself to Mary Magdalene and after a little time also known (Mark 16:9), after which the certainty of the resurrection began to be propagated among the disciples (John 20:14–18). Second, he appears again to the women returning from the tomb (Matthew 28:9–10). Third, he gives himself to two disciples going to Emmaus as a fellow traveler; instructs them from Holy Scripture in the necessity of the Messiah's humiliation and exaltation; and finally makes himself known to them in the breaking and distributing of bread (Luke 24:13–31; Mark 16:12). Then he appears to Peter (Luke 24:34) and to the other apostles, Thomas absent, gives himself to be handled, and takes food with them; certainly not from necessity but moved by the usefulness of mutual intercourse, to remove from them all reason and suspicion of doubting his resurrection (John 20:24–25; 21:4–6). Again, fourth, after eight days, he is present with those, Thomas now present, and gives Thomas his hands and side to touch and examine (ch. 20:26). Fifth he appears in Galilee to the disciples fishing in the Sea of Tiberias; tests and proves Peter's sincerity of love toward him; commands him meanwhile repeatedly to the arduous office; and admonishes more things (John 21). Sixth he appears again to the apostles on the mountain in Galilee (Matthew 28:16). At some time also to more than five hundred brothers at once (1 Corinthians 15:6–7). And finally to all the apostles, who accompanied him to the Mount of Olives near Bethany, now about to ascend to heaven; speaks with them of the things concerning the kingdom of God (Acts 1:4–9, 11), that is, of the preaching of the gospel, the forming and ordering of the churches, the dispensing of the sacraments, church discipline, the sanctifying of the Lord's day as the Christian Sabbath, and other things more, which though not precisely so distinctly expressed in the holy text, he without doubt handled with them; and promises them the presence of his grace to the end of the ages (Matthew 28:16–20; Mark 16:14–19; John 21:22–23; 1 Corinthians 15:23). So that it is entirely agreeable to reason that the apostles from the last conversations and discourses with Christ obtained and drew most things which they established and fixed concerning the administration and orderly arrangement of the churches, the observance of the Lord's day, and other church ceremonies...

   The Polemical Part

   XIV. Concerning Christ's resurrection these are the controversial points. First: whether Jesus truly rose from the dead? Among Christians there are none who deny this, unless perhaps those who blaspheme that he died in appearance. The Jews denied it formerly and still deny it, though Peter in a very large assembly with one sermon so powerfully convinced them that about three thousand came over to him in one day (Acts 2:40–41). And so that we also may convince the Jews not with equal but at least with some power, it will be useful, in speaking and disputing with them together, to observe this doctrine and order: that we (I) following the examples of Peter (Acts 2:24–33) and Paul (Acts 13:32–38), first prove that the Messiah promised from of old had to die and rise again (Luke 24:25), on which see the predictions and types we cited in §II. Then (II) that we compare the fulfillment from the history of the evangelists and other testimonies of the New Testament. And so that these things may press more sharply, it will be (III) useful to have at hand and ready all the proofs with which we prove that our Jesus is the promised Messiah: for if the Messiah according to the Scriptures had to rise from the dead, and if our Jesus is the Messiah; who can then doubt that he rose? This therefore happily accomplished, I see not what the Jews, even with any shadow, can undertake against Christ's resurrection...

   (II) The second question: whether Christ's resurrection is nothing else than from a non-present to being present again? The Socinians word it thus literally (on the divinity of Christ, ch. 13): namely that dying is nothing else than no longer being present; so rising again is nothing else than being present again; also Christ's descending into hell is with them nothing else than a certain definite state of non-presence, into which the Savior descended on account of the truth of his death. Christians on the contrary think with the Scriptures that resurrection is nothing else than a reuniting of the essential parts soul and body, indeed separated by death but nevertheless present. The grounds of the Socinian opinion have by Chapter XII, §17 and Chapter XIII, §3 been refuted and overthrown at length and on purpose; and there is nothing here but that the Socinian opinion is washed and taken away: (1) Christ's resurrection, to which so many, yes more, want to ascribe shadows than to his death: because such a resurrection is nothing else than a new creation of a new body. (II) Absolutely all fleshly resurrection: for the definition itself of the name requires that man's dead body (cadaver, which word among theologians, Greeks, and Latins is derived a cadendo, that is from falling) be raised and awakened from and out of its fall, so that it is a true ἀνάστασις resurrection, as Damascene wisely, beautifully, and aptly explains the word: δεύτερα πᾶσις τοῦ πεπτωκότος: a second standing of what had fallen. Meanwhile the Socinians appeal for their opinion, because of what we brought in the cited places Chapter XI: (1) That on account of this repeated presence of the resurrection he is named the firstborn from the dead (Colossians 1:18; Revelation 1:5). Answer: (a) This is false, for on that basis Christ would be born two or three times: namely first from eternity (Psalm 2:7), then from the blessed Virgin, and finally through the resurrection: but (b) he is so named on account of the right, power, and authority of the firstborn, by which he rules over living and dead (Romans 14:9), firstborn of all creation (Colossians 1:15). (2) That belonging to him from his eternal birth, according to which he is said to have become the firstfruits of those who have fallen asleep: ἀπαρχὴ τῶν κεκοιμημένων ἐγένετο (1 Corinthians 15:20). Answer: Truly not on account of a certain new presence received through the resurrection; but (a) on account of that blessing, that through Christ's resurrection the entire mass (multitude) of believers who sleep is sanctified, according to Romans 11:16: "If the firstfruit is holy, so is the dough." (3) That from this he is named Father of eternity אבי עולם (Isaiah 9:6) because since such a resurrection men have begun to live an eternal life, just as since Adam they began to live a mortal and perishable life, as Smalcius speaks (on the divinity of Christ, ch. 13). Answer: (a) Such resurrection is nothing but a mere chimera, figment. Also (b) he could not through his resurrection be for his own a Father and cause of eternity, since he had eternal life in himself as true God (John 5:26; 1 John 5:20).

   XVI. The third question: whether he rose by the power of his divine nature alone? The Socinians, because they deny Christ's divine nature, are also forced to deny this point. The Lutherans, to serve their assumptions according to which through the personal union divine properties are communicated to the human nature, and among them a divine power; acknowledge indeed that he was raised by the power of the divine nature; but add that he was also raised by the human nature through the power of the divine power communicated to it. Hence they hold that Christ raised himself in three ways: (1) essentially, by the power of the divine nature itself; (II) personally, by the power from his Father communicated through eternal generation; (III) by a συγκοινωνία communicated fellowship, according to the human nature through the personal union. The Reformed hold first, against the Socinians, that Christ rose by his own power: (1) Because it is expressly said (John 2:19; 10:18; 1 Corinthians 15:45; Zechariah 6:12; John 5:26; Acts 1:3). (2) Because already before, Book II Chapter XXVI, we proved that he is true, eternal, and consubstantial with the Father God who assumed the human nature in unity of person. Against which so poorly and wrongly they object: (a) That he is commonly said to be raised by his Father (Acts 2:24; Ephesians 1:19–20). Answer: Subordinate things do not conflict here: just as the Father is said to have given the Son (Romans 8:32) and the Son himself (Galatians 2:20; Ephesians 5:2, 25). The Father seated the Son at his right hand (Ephesians 1:20) and the Son himself is seated (Mark 16:19). The Father subjected his enemies (Psalm 110:2) and he to himself (1 Corinthians 15:25). So also the Father raised him and he himself: because the essential power of both Persons is one and the same. (b) They think it absurd that someone should recall himself to life. Answer: It is not absurd for those who with Scripture acknowledge two natures in Christ; that the divine raised the human. (c) That he prayed and besought his resurrection from his Father (Psalm 16:1, 9–10; Acts 2:26–27). Answer: In those places it is neither said that he besought his raising from the Father; but he only declares the certainty of his future resurrection: nor, if it were said, would it follow that he was not raised by his own power: for Christ could also raise Lazarus by his own power (John 5:21) and nevertheless brought it as it were to his Father in prayer (John 11:42). Then second, against the Lutherans the Reformed hold that Christ was in no way raised by the powers of a divine power communicated to the human nature through the personal union: because not only the assumption of the divine power communicated to the human nature through the personal union is a fiction and figment, as we proved on purpose and at length in Chapter IV: but also because in this way the human nature would have raised itself; which is absurd.

   (IV) The fourth: whether the body of the risen Christ penetrated through the stone rolled before the mouth of the tomb and through the closed tomb door? The Lutherans, to more easily defend the presence of Christ's flesh in the Supper's bread, not regarding a penetration of dimensions, hold it both ways: the Reformed deny it: because (1) Scripture has not even a tittle of it; yes (II) all the evangelists clearly testify the opposite: when they relate that there was an earthquake and that an angel from heaven rolled away the stone (Matthew 28:2; Mark 16:4; Luke 24:2; John 20:1). (III) Because penetration of dimensions includes the clearest contradiction and removes the nature itself of a body: according to which Christ would no longer be God-man and like us in all things except sin. Let me (IV) add that it contradicts the parties' assumptions: for if Christ's flesh from the personal union onward with respect to possession; and from the glorification onward with respect to use, had omnipresence; in what way could it then change place with penetration of dimensions? Also they have nothing they object but (1) that the angel rolled away the stone after the resurrection had already occurred. Answer: That is denied; let them prove it. They hold to it and say: the angel rolled away the stone to show the occurred resurrection to the arriving women: from which the angel, having stretched out his finger as it were toward the tomb, used this exclamation: "He is not here, for he has risen—come, see the place where the Lord lay" (Matthew 28:6). Answer: Subordinate things do not conflict: the angel rolled away the stone when Christ was to go out, finally shows the arriving women the place where the Savior had lain. They object (2): If he could raise himself, then he could also rise with the tomb closed by the stone. Answer: (a) The consequence does not hold for him. (b) It is an unhappy reason, because penetration of dimensions involves contradiction and removes the truth of a human body. Yes but they say (3) he powerfully proved by his resurrection that he was the Son of God (Romans 1:4). But now, what kind of proof would it have been if he had needed another's help to open the tomb. Answer: (a) He did not use the angel's service from need but from abundance of power, which extends over the angels (Hebrews 1:14); just as to make his resurrection known and public he used the ministry of angels not from need but from abundance of power. Then also (b) notwithstanding this service of angels in rolling away the stone, he nevertheless by his resurrection most powerfully proved himself to be the Son of God, because he made himself alive by his own power. They object (4) to the place John 20:19: "When it was evening on the first day of the week, and the doors were shut where the disciples were gathered for fear of the Jews, Jesus came and stood among them." Hence, they say, he penetrated through the closed doors. Answer: It is not said through the closed doors, which is the only difference; but only the time is indicated on which he came to them, namely evening when the doors were closed.

   XVIII. The fifth: whether he rose with a glorified body? The Socinians deny that the body which he had in the resurrection was a glorified body, but that it first received glorification after the ascension: the Reformed, as they acknowledge that the splendor of the glorified body was more seen and known after the ascension, so they also think that it had the glorification itself immediately after the resurrection, for reasons depicted in the doctrinal part §V, according to which one cannot think that believers in their resurrection receive incorruptibility and incorruption, yes also glory, according to Paul's testimony (1 Corinthians 15:52–54), and that Christ did not receive it. Meanwhile the parties press: (1) That he ate and drank (Luke 24:42–43). Answer: Driven by necessity but by his will; not by hunger but to prove thereby that he was no spirit or ghost. (II) That he showed the printmarks in his hands and feet (John 20:25). Answer: Certainly he did not show them from weakness; but so that he would make it more certain to them that he was exactly the same who had died, Thomas urging him (John 20:27). (III) That the place of glorification is in heaven. Answer: Indeed the customary; but against which it does not conflict that it also happened on earth under glorification, as appears from Moses and Elijah with Christ glorified (Matthew 17). (IV) That he prays to be glorified, undoubtedly by ascension and sitting at God's right hand (John 17:5). Answer: That is true, yet it does not prevent that he was also previously, and in his resurrection, glorified (John 12:28; 1:14).

   (VI) The sixth: whether more weight and importance for the cause of Christians is in the resurrection than in Christ's death? The Socinians, to more powerfully deny Christ's satisfaction and merit, hold that Christ promised to those who believe in him and obey his gospel (which with them is nothing else than the law of Moses as improved and enlarged by Christ) forgiveness of sins, and through the resurrection moreover eternal life. And that he, so that they might more confidently receive this and more readily obey, willed to die so that he would thus rise, ascend, sit in glory; to confirm thereby in his example resurrection and eternal life: that therefore the resurrection was the end and aim of his death; and that there is more weight and importance in and by his resurrection than in and by his death. Yes they even blaspheme the Reformed that they diminish and shortchange the resurrection and glorification when they bring forgiveness of sins, the power of new obedience, and all blessings and eternal salvation to Christ's death and humiliation. The Reformed, as they with Scripture bring the acquisition of all salvation and all good to Christ's death and humiliation, bring also the application thereof to his resurrection and exaltation: and say, just as application is impossible without acquisition; so acquisition alone, incomplete, useless, and fruitless without application. Hence they regard humiliation and exaltation, death and resurrection as coordinate and subordinate matters; which therefore are equal to each other in their kind, and that with Scripture (Romans 4:25). To test and examine the assumptions of the Socinian opinion belongs partly to Chapter II of the Mediator, and partly to the chapter on redemption and ransom.

   (VII) The seventh: whether for the remembrance of Christ's resurrection a certain particular feast must be prescribed to the church? The Papists, to more powerfully support traditions and the prescribing power of the church (for example after the example of the Gortynian bishop Victor, who at the end of the second century excluded from the fellowship of the church all the churches of the East differing from him in the matter of keeping Passover: according to Eusebius, Church History Book V, Latin ed., ch. 22, 23, 24), hold that formerly. The Lutherans, I know not for what cause them, against their own assumptions and against the perfection of Scripture, hold with the Papists, and ascribe more reverence to that feast than to the Lord's day itself. The Reformed, although they grant that all times can be devoted to the remembrance of God's outstanding benefits (such as the one proved to us in Christ's resurrection), nevertheless deny that a certain particular feast must be prescribed to the entire church: (1) Because Scripture knows nothing at all of such a feast. (II) Because one does not read that Christ gave the church power to institute new feasts. (III) Because he abolished all Jewish feasts (Colossians 2:16–17; Galatians 4:10–11). (IV) Because the Lord's day, instituted in fact for the remembrance of the Savior's resurrection, is sufficient. This suffices here, or at least to have touched on it with the finger, to be taught more broadly and on purpose elsewhere.

   The Practical Part

   XXI. Christ's resurrection provides, first, outstanding support for our faith (1 Corinthians 15:14: "If Christ has not been raised, your faith is futile"). From which (1) God was so careful with his apostles that the resurrection was first made public to men, yes proved to men by unshakable proofs, even on that same day in its earliest daybreak (Matthew 28:1; Mark 16:2, 9). That he (II) used for the first publishers thereof not all kinds of men but angels, and indeed shining with such great majesty (Matthew 28:3), and not merely one but two: so that in the mouth of two, and such great witnesses, all truth would stand (Deuteronomy 17:6). Which resurrection is said to be witnessed not once but four times: (1) Matthew 28:2– (2) Luke 24:4– (3) John 20:12. (4) And they not only witnessed it; but also proved and demonstrated it most accurately in many ways: (a) By refuting the women's idle and fruitless attempts by which they sought the living among the dead (Luke 24:5). (b) By denying that he was in the tomb (there v. 6). (c) By clearly assuring the resurrection: for he has risen (there). (d) By bringing to remembrance Christ's own prediction: "Remember how he spoke to you when he was still in Galilee" (vv. 6–7). (e) By showing the place where he had lain (Matthew 28:6; Mark 16:6). (f) By commanding that the women also communicate to the disciples the resurrection revealed to them (Mark 16:7), and that they do it quickly (Matthew 28:8). From which (III) the Savior himself immediately after his resurrection appeared so often to his own, associated very familiarly with them, ate, drank, spoke; fully forty days as I showed in the doctrinal part. Hence (IV) Paul so extensively and carefully inculcates Christ's resurrection on the Corinthians (1 Corinthians 15:3–21) as if it were the chief part of their entire gospel, relating various appearances of him and explaining the outstanding weight thereof for faith, hope, eternal salvation. For on this resurrection depends: (1) Faith in Christ's eternal deity (Romans 1:4). (2) The truth of the mediatorial office, that he is the Messiah who had to rise according to the Scriptures (Acts 13:32–37). (3) The certainty of most exact satisfaction and our justification (Romans 4:25). (4) The necessary consequence of our blessed resurrection (1 Corinthians 15:18–20). Let me say one more word (5) the entire stability of the Christian religion: for if Christ did not rise, then we have either no Messiah or a dead one who is no more. There is therefore great reason that we apply ourselves with all our efforts thereto: (1) That we be immovably convinced of the infallibility of Christ's resurrection: for this the apostle is so extensive (1 Corinthians 15:3–21). (2) That we more and more comprehend and see through the nature thereof (Philippians 3:10). (3) That we carry the remembrance thereof everywhere with us (2 Timothy 2:8; Luke 24:6–8). (4) That we confess it fearlessly (Romans 10:9).

   XXII. Second, Christ's resurrection provides us matter and ground for glorifying God. For God's glory is, as of the entire work of redemption, so also of this resurrection the ultimate end (Romans 6:4). So that, just as Christ was raised from the dead to the glory of the Father, etc. (Philippians 2:11). For in it appears (1) the glory of God's truth and faithfulness in keeping his promises to the Mediator, his Son, promised from of old (Isaiah 53:10). In it appears (II) the glory of God's distributive righteousness, by which God gave to Christ the glory due and fitting to him on account of his voluntary undertaken and undergone humiliation and obedience (Philippians 2:7–9). In it appears (III) the glory of God's power and might which he exercised and showed in raising his Son (Ephesians 1:19–20). (IV) The glory of God's wisdom, by which he knew how from such deep humiliation and annihilation to bring such perfect exaltation: by which the Mediator could triumph over all things, death, hell, and the entire power of darkness (Philippians 2:7–9; Colossians 2:15). In it appears also (V) the glory of God's grace and mercy, that he not only brought back our Mediator, King, Lord, Head, Brother, Bridegroom from death to life, and that for our sake; but also us in and with him made alive and raised (Ephesians 2:4–5, 7). Let us acknowledge all these and other such glorious perfections appearing in Christ's resurrection by glorifying them: (1) with our heart, (2) boasting with our mouth, (3) repaying with our works, so that just as Christ was raised from the dead to the glory of the Father: so we also may walk in newness of life (Romans 6:4).

   XXIII. Third, Christ's resurrection calls us to wish joy to, congratulate, and thank heartily the risen from the dead and gloriously triumphing over death, hell, and all our enemies Christ, with the apostle (1 Corinthians 15:54–57): "Death is swallowed up in victory. O death, where is your sting? O hell, where is your victory? Thanks be to God who gives us the victory through our Lord Jesus Christ," from Isaiah 25:8; Hosea 13:14. For if Moses and his people sang thanks to God when he had drowned their enemies the Egyptians in the Red Sea (Exodus 15:1–22); if the Israelites wished joy to and congratulated David for slaying their enemy Goliath (1 Samuel 18:6–7); if the four apocalyptic beasts, if the twenty-four elders, if the ten thousand times ten thousand angels, if all creatures in heaven, on earth, under the earth, in the sea congratulate with honor, glory, and power him who lives forever and ever (Revelation 4:9–11; 5), shall we not also wish him joy and congratulate? Since he rose as much for himself as well for us. Shall we not wish him joy and congratulate (1) over deliverance from such a deep abyss of humiliation and misery (Philippians 2:7–9; Acts 2:24). (II) Over the regained and glorious life after such painful and shameful death (Psalm 16:9–10; Acts 2:27–28; Psalm 110:7). (III) Over his triumph over all, both his and our enemies (1 Corinthians 15:55–57; Colossians 2:15). (IV) Over the unspeakable glory acquired and obtained for himself (Hebrews 2:6–10 from Psalm 8:4–6, 10). (V) Over the righteousness restored for and to us (Romans 7:24–25). Let us therefore wish him joy and congratulate: (1) By being glad with the disciples (John 20:20: "They rejoiced when they saw the Lord"). (2) By wishing him blessing and prosperity (Psalm 118:22, 25–26). (3) By praising, extolling, and glorifying the risen Christ (there vv. 22–26). (4) By bringing him thanksgiving (1 Corinthians 15:57; Romans 7:25) for all the benefits which through his resurrection he acquired and obtained for us, according to §12.

   XXIV. Fourth, Christ's resurrection provides us an outstanding comfort: (1) By driving away all fear (Matthew 28:5). (II) By establishing a living hope (1 Peter 1:3; Philippians 3:21). (III) By working joy and gladness (John 20:20). (IV) By bringing peace (John 20:19). (V) By wiping away our tears (John 20:13). In this way it provides us most powerful comfort: (1) Against sin as it presses and crushes us: for he rose for our justification (Romans 4:25; 1 Corinthians 15:17). (2) Against God's wrath kindled against us on account of our sins: for his resurrection convinces us that he reconciled and satisfied the Father for us (Romans 5:10). (3) Against the tempting Satan, because through his resurrection he subdued Satan and triumphed over him (Colossians 2:15; Psalm 110:1). (4) Against our earthly enemies, since rising he so terrified the guards, his enemies, that they became as dead and he chased and drove them to flight (Matthew 28:4). Against all kinds of emotions and terrors of mind; when he stood in the midst among his disciples fearing persecutions of enemies and announced peace to them (John 20:19–20), and when on account of their Master's death they were exceedingly troubled and sad (σκυθρωποί

   was opened, so that his soul would be reunited with his body; that angels descended to remove all fear from the sad women (Matthew 28:5), and that a certain ladder reaching from earth to heaven was erected there where this heavenly Jacob had lain and slept (Genesis 28:12), by which we hereafter will ascend with him to his God and our Father (John 20:17). (d) That the white and shining garments in which the angels announced the resurrection were given as a pledge of those white and shining garments with which Christ's bride (Revelation 19:8) and likewise his own (Revelation 6:17) will be clothed according to Christ's promise, rising (Revelation 3:5), to shine therein like the sun (Matthew 13:43) and be like the angels (Matthew 22:30). (e) That the angels, as messengers of Christ's resurrection, show that they have become our fellow-servants because Christ has risen and thus become for us ministering gifts (Hebrews 1:14), our fellow-servants (Revelation 19:10), ready to associate and deal familiarly with us, as with the women (Mark 16:6), with whom hereafter they will once be gathered to a most blessed general assembly (Hebrews 12:22). (f) That the terrified enemies, become soulless and as dead by the occurred resurrection, must bear away with their flight that we also, delivered from the hand of all enemies, will serve God without fear in holiness and righteousness before him all the days of our life (Luke 1:72–73). (g) That the risen Christ himself, newly raised and risen, like concerned about comforting his sad disciples, took care that his resurrection be announced to them (Matthew 28:16–17). That he, when they were gathered together in one place, most friendly greeted them, wished and imparted peace (John 20:19), and charged them to spread the gospel of this resurrection over the whole earth (Matthew 28:19; Mark 16:15). Finally (h) that he declared he did not rise to leave his own; but that with his grace and Spirit he would be with them to the end of the world (Matthew 28:20), that he would protect them and eternally bless as surety now he lives forever (Hebrews 7:25). O what great and how unspeakable comfort is there, good God, in Christ's resurrection!

   XXV. Fifth, Christ's resurrection drives away fear and trembling (Matthew 28:4). And who are the enemies it frightens and makes tremble? (I) Those who seek to do away with Christ from the midst, if not in his person at least in his members, like the Jews, chief priests, and Pharisees (Matthew 17:22), who after his death persecuted his disciples (John 20:19). (II) Those who fear on account of his resurrection, like the chief priests and Pharisees (Matthew 27:62–63), who do not love his appearing (2 Timothy 4:8). (III) Those who, calling on the worldly arm, seek to prevent it, like the same (Matthew 27:64). (IV) Those who with armed force of soldiers and other means, for example sealing the tomb, oppose it, like with the same Pilate (Matthew 27:65–66). (V) Those who lend their service in all ways so that Christ does not rise or live, like the soldiers as guards (Matthew 28:4). (VI) Those who, convinced in conscience of the truth of Jesus' resurrection, suppress it in unrighteousness (Romans 1:18), like the chief priests and Pharisees making a compact with the guards hereunto (Matthew 28:11–14). (VII) Those who with united counsels and powers through lies, deceit, money, promises of security persuade and cause others to suppress and combat the truth, like the Jewish council (Matthew 28:12–14). (VIII) Those who for love of money allow their mouth to be stopped to confess the truth, yes even suppress it with lies, like the guards (Matthew 28:15). (IX) Those who give open ears to the lies by which Christ's truth is suppressed and, knowing the truth, nevertheless do not want to acknowledge and confess it, like the Jews greedily accepted the lies spread by the guards (Matthew 28:15). (X) Those who for the confession of the truth most cruelly persecute Christ's disciples (John 20:19; Acts 4:16–18; 5:17–18, 28, 40). Through all these Christ's resurrection will be to a fright, to such extent that they, struck with fear, will become as dead (Matthew 28:4). Therefore for what reasons will Christ's resurrection be a fright to them? (1) Because the angels, sent to the disciples to deliver them from fear, will once experience them as haters, murderers, and enemies of Christ and his own, armed with majesty, power, and flaming swords (Genesis 3:24), which the Son of Man after his resurrection will send out to gather from his kingdom and remove all causes of offense and those who practice lawlessness (Matthew 13:41), to take vengeance on them with him in flaming fire (2 Thessalonians 1:7). (2) Because they will see exactly the same Jesus whom they crucified (1 Corinthians 2:7–8; Acts 2:36), whose resurrection they sought with all powers to prevent and whose glory to smother, returning gloriously and with such great majesty to take vengeance (there vv. 7–9): what fear and trembling will those things arouse! So that they will cry out: "Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb" (Revelation 6:16). (3) Because they experience God's wrath revealed from heaven upon their ungodliness and unrighteousness by which they suppressed the truth in unrighteousness, their conscience bearing witness and their thoughts accusing or excusing (Romans 2:15; 1:18). (4) Because they crucified the Lord of glory (1 Corinthians 2:8; Acts 2:36) and sought to take away from him the glory of his resurrection, etc.

   XXVI. Sixth, let Christ's resurrection incite us to shake and examine ourselves exactly whether Christ also rose for us. For since he (1) did not rise for all and each indifferently, not for the chief priests, Pharisees, Jews, Pilate, Herod, the crucifying soldiers; not for the guards who hindered and smothered his resurrection: since there (II) are such great benefits, such great comforts in this resurrection, as we said: for whose sake (III) such great fright, such great misery hangs over the head, for which he did not rise; is it not worth the trouble diligently and exactly to investigate whether he also rose for us? But from what marks shall we find it with certainty? Answer: He rose (1) for all and only those for whom he died (Romans 4:25; 6:10). Therefore we can be assured through all those marks by which we are assured that he died for us, which we will set forth in the chapter on redemption. He rose (2) for his disciples, to whom he wants his resurrection announced (Matthew 28:10). Whoever are his true and genuine disciples he himself indicates (Luke 11:23 and elsewhere). He rose (3) for those who died and were crucified with him (Galatians 2:20; Romans 6:5). He rose (4) for those who, though he died, love him sincerely; who care that he be buried, anoint him, seek him in the early morning; are sad that he is taken from them; glad that by his resurrection he is given back to them: like Joseph of Arimathea, Nicodemus, the women, Mary Magdalene, Peter, John, and all his disciples, as appears from the history of the resurrection. He rose (5) for those who believe; who give credence to the angels announcing the resurrection; who with Thomas are no longer unbelieving but believing (John 20:27), who believe with the heart that God raised him from the dead (Romans 10:9), that is who embrace and accept the crucified and risen Jesus with and in faith (John 1:12). He rose (6) for those who are united with him through living faith, so that we rise with him (Colossians 3:1; Ephesians 2:5–6). He rose (7) for those who walk no longer according to the flesh but according to the Spirit (Romans 8:1, 4). He rose (8) for those who no longer live to themselves but for him (Romans 14:7–9; 2 Corinthians 5:15). He rose (9) for those who love his appearing and long for it (2 Timothy 4:8), unlike the chief priests and soldiers.

   XXVII. Seventh, Christ's resurrection awakens desire and longing, and urges to experience the power of his resurrection (Philippians 3:10–11), by which first with Christ we are raised from spiritual death (Ephesians 2:5–6), and then obtain fellowship in the fruits of Christ's resurrection. Then the first the Savior himself gives a most excellent example immediately after his resurrection in the journey of two disciples going to Emmaus (Luke 24:13–36), to show therein as in a mirror (1 Timothy 1:16) in what way and with what turns God is accustomed to bring man from the state of sin into the state of grace and thereby apply to him the power of Christ's death and resurrection. This way and manner consists in preparation for conversion, in conversion itself, and in its consequences. Each of these parts was visible in these travelers. These were disciples, that is Christians by profession; but they were slow of heart to believe (v. 25), and thus represent the natural state of us all as long as we are in the lap of sin: for we are with them (1) in understanding senseless and foolish (ἀνόητοι, 1 Corinthians 15:34; Ephesians 4:18; Galatians 3:1); (II) in heart or will slow (βραδεῖς), destitute of all inclination to any spiritual good (Ephesians 4:18–19, 22); (III) inclined and prone to unbelief, not believing God and the Scriptures (John 20:25); and on account of all this we are dead in sins (Ephesians 2:1, 5). These therefore about to be converted, and in them the power of the resurrection about to be revealed, he thus prepares immediately along four steps, shown in the disciples' going out from the city Jerusalem to the place Emmaus. The first step of these steps is God's immediate enlivening and raising (Ephesians 2:5). For with these disciples, busy with worldly going and not thinking at all of their conversion: by so many miracles of him, by such familiar intercourse with him, and thus by such powerful grace means, their foolishness, stubbornness, slowness of heart, unbelief, spiritual death could not be delivered: with these, I say, God during the walking is present with his enlivening grace (Ephesians 1:19–20), and begins the work of conversion. Thus he lets himself be found by those who did not seek him (Isaiah 65:1–2; Romans 10:20). Thus he surprised Peter and Andrew busy with fishing (Matthew 4:18–19), Matthew sitting at the tax office (Matthew 9:9), Paul traveling and raging even against Christians (Acts 9), the jailer (Acts 16:23–35), and others suddenly, and makes them alive where they were previously dead in sins.

   II. The second step is bruising, humiliation, and wholesome despair. For what impelled these disciples to this walk but deep sorrow and sadness (v. 17) on account of their Master now crucified at Jerusalem, on whom all their hope rested (v. 21), which sadness and false hope they in no way sought to heal by this short walk. Thus God brings when he has enlivened those who will be converted, from sense of sins and pressing punishment and misery to deep pain and sorrow, takes from them all hope of any help in themselves or anyone else outside Christ, and thereby brings them to a spirit of bondage to fear (Romans 8:15), likewise to a spirit of cowardice (2 Timothy 1:7), after the example of the Pentecost crowd (Acts 2:37), of the jailer (Acts 16:27), of Paul (Acts 9:3–6), and others.

   The third step is loathing of the world and worldly things as by which Christ as it were is crucified. For what drove the disciples out of Jerusalem, a city which was the eye of the whole world, but loathing that their Master was crucified there? Thus God is accustomed in those who will be converted to excite contempt and loathing of all worldly pride and splendor (1 John 2:15–17), so that they go out from it (Hebrews 13:13; compare Genesis 12:7; Psalm 45:11–12).

   The fourth step of preparation is desire and longing for intercourse with God-fearing people and such conversations as can promote the spiritual; for the disciples, already enlivened, filled with sadness and sorrow, after leaving Jerusalem, what company and intercourse did they seek but mutually with each other; and what conversations but of their crucified Master (Luke 24:14)? Thus he awakens in those who will be converted, and who are already converted, love and longing for godly intercourse, association (Psalm 55:15; 42).

   Having sent forth the preparation along these steps, the Savior begins the work of conversion in these disciples through various turns and acts: (1) He is in their anxieties and distresses with them, though unknown: so he is present with the sorrowful and contrite in spirit who will now be converted with his grace (Proverbs 34:19; 51:19; 91:15), though their eyes are held so that they do not recognize him present with them. (2) He examines and questions them to bring them to self-knowledge (Luke 24:17), as those to be converted are accustomed to do themselves (Lamentations 3:40; 2 Corinthians 13:5; Zephaniah 2:1; Galatians 6:4). (3) He presses them for an open declaration of their spiritual state by frank confession (Luke 24:17, 25). Thus God dealt with the first men to be converted (Genesis 3:8–14), and Nathan with David (2 Samuel 12:1–8). (4) By pressing from the disciples, after their contradiction v. 18, the confession of their faith: (a) concerning the person of Jesus: the things concerning Jesus the Nazarene (v. 19). (b) Concerning his office, and indeed only the prophetic (there), who was a prophet mighty in deed and word. (c) Concerning the state of his humiliation and death (v. 20). (d) Concerning the state of his exaltation, to the resurrection (vv. 22–24). (e) Concerning their faith in and hope on him (v. 21: "We had hoped, etc."). With which confession they show the common natural state of all who still must and will be converted: with respect to (α) blindness of understanding, by which their eyes are held so that they still do not know God, nor Christ, nor themselves (v. 16), Satan blinding and darkening their understanding with the smoke of worldly splendor, honor, and pleasures (2 Corinthians 4:4). (β) Stubbornness and obstinacy of will, by which they contradict those who seek to work out their conversion (v. 18), resisting the movements of the Holy Spirit and his servants (Acts 7:51; Isaiah 63:10; Psalm 95:7–8; 81:12–14; 78:8). (γ) A somewhat observing knowledge of divine things, on account of which they can make a fairly plausible confession; but which nevertheless is defective in the chief and principal things (vv. 19–23; compare Matthew 7:21–22; Romans 2:18–21; 1 Corinthians 13:2). (δ) A somewhat love, faith, and hope in God and Christ, but lacking sound and firm foundation (v. 21: "We had hoped that he was the one to redeem Israel," namely from the violence of the Romans). Such as is also somewhat observed in other unconverted (Hebrews 6:4–5; Matthew 13:20).

   After the disciples through that confession had discovered the bad state of their spiritual condition, the Savior (5) sharply reproves them and rebukes their foolishness with respect to understanding, & senseless; their heart-hardness with respect to will, slow of heart; their unbelief with respect to both powers of the soul (v. 25). Namely, just as the Savior is accustomed not only to bring to those who will be converted knowledge of their bad spiritual condition but also sense of their spiritual misery, by which they cry out, "Wretched man that I am! Who will deliver me?" (Romans 7:24); "What must I do to be saved?" (Acts 16:30): so he instructs and teaches (6) the convicted, humiliated, brought to knowledge and sense of their spiritual blind condition and misery exactly concerning himself: (a) as the Christ whom they hitherto had not known except as a certain illustrious prophet and as Jesus the Nazarene (v. 26): "Did not the Christ have to suffer these things?" etc. (b) Concerning his suffering, death, and humiliation (there). (c) Concerning his exaltation (there): "And enter into his glory." Thus intending to show that man is first in a state to hear when Christ is announced to him when through knowledge, acknowledgment, and sense of his sins and misery he is sufficiently tamed, humbled, and brought to wholesome despair concerning himself and all outside Christ (Matthew 11:28; 5:6; Isaiah 55:1; Revelation 22:17). All this having preceded, the Savior kindles (7) the glow and fire of saving faith (of which the disciples say Luke 24:32: "Did not our hearts burn within us?") and its following acts: by which they love Christ and reach after fellowship with him (v. 29: "They urged him, saying, Stay with us"). And this last act is the act of conversion, by which the soul is placed in the state of grace and actually and truly becomes partaker of Christ's resurrection. This therefore having accomplished, Christ seeks to go further and leave them. Now remain the consequences of this conversion by which conversion is brought to its perfection. Among these the first consequence is union with Christ: for invited and urged he enters with them, about to be with and in them: which union is the nearest end of saving faith (Revelation 3:20; Ephesians 5:32; 3:17; Colossians 3:11). The second consequence flowing from union is communion with Christ: since he not only enters with them but also sits at table with them, takes bread, blesses it, breaks it, gives it (v. 30), by which communion he communicates to his own all his treasures: justification, adoption, sanctification, preservation, and glorification (1 Corinthians 1:30; Philippians 3:9; Romans 8:32). On this union and communion follows the third consequence, and more distinct and spiritual knowledge of God, of Christ, and of spiritual things (v. 31: "Their eyes were opened and they recognized him"): so that they who previously did not know Jesus except as a certain strange travel companion or as a gardener, now from union and communion, from breaking of bread, know him as their Master, as their Lord. From this also arises a fourth consequence of conversion, an inflamed and fervent love to God and to Christ; by which their heart burns toward and for God and Christ (v. 32; 2 Corinthians 5:14). And from this springs also further a fifth consequence of conversion and enlivening, zeal, a fervent drive toward earnest practice of good works; by which now love to and faith in Christ is not idle (2 Peter 1:8), by which love working through faith (Galatians 5:6), which the disciples, enlivened and converted, show and make known when immediately, that same hour, they rise (v. 33), notwithstanding fatigue from their still fresh journey; hastening back disregarding the evening and supper notwithstanding the dark night. Also comes hereby a sixth consequence, namely love to neighbor and drive and zeal to communicate to their brothers their joy and spiritual goods: for the disciples return to Jerusalem, they find the eleven apostles assembled together, they tell what happened on the way (vv. 33, 35; compare Luke 22:32). From this also springs a seventh consequence, mutual confirmation of faith and increase of spiritual joy: for while they recount to others their experiences and strengthen faith by recounting, so others recount again to them and strengthen their faith by recounting and increase their joy (v. 34). And thus as it were striking on each other from both sides, joy and gladness gradually grows and becomes stronger until finally perfected (John 15:11). And thus finally follows the eighth consequence, namely the height and perfection of faith and joy when Christ himself is present with all, removing all doubting by his presence and wishing and imparting his peace to them (v. 36: "While they were talking these things, Jesus himself stood in the midst and said to them, Peace be with you"). Through these turns therefore he works out of the first powerfulness of his resurrection in the disciples by enlivening them spiritually, raising and converting them: the second powerfulness of it is moreover in the communication of the fruits of his resurrection which we mentioned and listed before in §12 and which for brevity's sake we will not repeat here anew. So what is our duty to do here? Nothing else than with all our might strive, stand to it, and labor so that we also experience this twofold powerfulness and working out of Christ's resurrection in ourselves? If not, shall we not then (A) as much as in us lies, at least with respect to us, enervate, render fruitless and useless Christ's resurrection through a most abominable ingratitude? Shall we not (B) on our part rob ourselves of the fruits of this resurrection which are so precious and so excellent? Shall we not (C) rob ourselves of all comfort, joy, and gladness which we said in §24 flow from Christ's resurrection to those who experience its powerfulness? Shall not on the contrary Christ's resurrection be to us an eternal fright as we reminded in §25? What therefore shall we do here? (a) By striving and attempting all things to comprehend and see through more and more from what is said the manner and turns by which Christ is accustomed to bring the powerfulness of his resurrection to spiritual raising: thereto so that we (β) do not resist him when he seeks to bestow that powerfulness on us and enliven and raise us thereby: but much rather and much more willingly turn and conform ourselves to him so that it goes more easily with us. Especially we must (γ) in all ways do our best to embrace through living faith the Mediator risen from the dead and by embracing him become one with him (Colossians 2:6–7), to the end we may be raised with him and in him (Ephesians 2:5–6) and rise with him (Colossians 3:1), etc.

   XXVIII. Eighth, Christ's resurrection admonishes us now made alive and raised with him to become more and more conformed to his resurrection, that is to his likeness in rising, Romans 6:5; Colossians 3:1; Ephesians 2:6. And that in the following: (I) just as Christ's natural resurrection was followed by his natural death, let us also first die to sin more and more and hold ourselves godlily from it (Psalm 34:14; Isaiah 50:16–17; 1 Peter 2:24). (II) Just as Christ's resurrection (in our future natural resurrection) was nothing else than a transition from death to life; so let our spiritual resurrection also be a transition from and out of spiritual death to spiritual life (John 5:25). That we who by nature are dead in sins (Ephesians 2:1, 5) and buried in sins be raised (Ephesians 2:5) and walk in newness of life (Romans 6:4) and in the Spirit (Galatians 5:16–17). Just as the entire Christ rose (and we once on the last day in our natural) and brought forth all his members from the grave, leaving only the graveclothes there; let us also in our entire spiritual resurrection (1 Thessalonians 5:23) so that in our understanding be a new and spiritual light (Ephesians 4:23), in our will new inclinations toward and concerning spiritual things (Colossians 3:1), that the members of our body yield to righteousness (Romans 6:13), and the whole man be a new creation (2 Corinthians 5:17). Just as (IV) Christ's resurrection was a work of greatest difficulty and heaviness, as accomplished through the exceeding greatness of God's power; let also ours in itself of greatest difficulty and heaviness come forth and be accomplished by an equal power of God (Ephesians 1:19–20). (V) Just as in Christ's dead body, equally in our dead bodies, no preparation was, no preparation for resurrection; let us also not imagine that there is absolutely any preparation, power, or fitness to our spiritual resurrection (Romans 6:6; 8:34; 2 Corinthians 3:5), no but even entire aversion thereto (Acts 7:51). Just as (VI) Christ in his resurrection (and we once on the last day in our natural) had causes, first indeed a primary cause, the raising God (Ephesians 1:19–20), but then also a ministerial, namely an angel rolling the stone from the tomb door (Matthew 28:2) and a preceding earthquake (there); let us also strive to rise chiefly by the power of the raising God (Romans 4:17) and that through the service of churchly angels (Revelation 2:1 etc.) and by the trumpet sound of the gospel: compare 1 Thessalonians 4:16, by which a certain shaking (σεισμόν) commotion, trembling may be worked in our hearts (Acts 2:37; 2 Corinthians 7:8). Just as (VII) Christ rose perfectly to an entirely different life, different from all who ever rose to natural life (1 Kings 17:22; 2 Kings 4:34–35; etc. 13:21; John 11:43; Acts 9:40), namely to that same life which they previously led: let us also with Christ rise to another life (Romans 6:4), namely to the spiritual life, of which more broadly in its place. Finally (VIII) just as Christ rose to the glory of the Father (Romans 6:4), let us also rise and live to the honor and glory of God (1 Corinthians 10:31; 6:20; Matthew 5:16), and expect from him to be glorified (2 Peter 1:3). For which reason under our glorification sanctification is included (Romans 8:30). Christ's life which he received by the resurrection was (IV) an eternal life (Romans 6:9), and let us with our life strive and aim at a blessed eternity (Matthew 25:46; Luke 20:35–36; 1 Corinthians 15:53; compare Isaiah 66:24). And so that raised we may walk in this newness of life it is also (V) necessary that Christ himself live in us (Galatians 2:20), that (1) his sinlessness (1 Peter 2:22; Hebrews 7:26) live in us (Matthew 10:16; Acts 20:26). That (2) his long-suffering and meekness (Zechariah 9:9; Matthew 21:5; 2 Corinthians 10:1) live in us (Matthew 11:29; James 3:13; 1 Peter 2:1). That (3) his patience (1 Peter 2:23; Isaiah 53:7) live in us (Revelation 1:9; 3:10; 14:12). That (4) his humility (Matthew 11:29; Philippians 2:6–7) live in us (Philippians 2:5, 7–8; Isaiah 57:15; James 4:10). That (5) his obedience (Philippians 2:7; John 5:30) live in us (Isaiah 1:19). That (6) his love for his own (Ephesians 5:2, 25; John 15:13; Romans 5:8) live in us: to God (Matthew 22:37–39), to Christ (Ephesians 6:24), to the saints (Ephesians 1:15), to enemies (Matthew 5:45). That (7) his world-contempt (John 18:36; 6:15; Matthew 4:8) live in us (1 John 2:15–17; Romans 12:2). And finally (8) that his heavenly walk (John 8:13) live in us (Philippians 3:20; Colossians 3:1). Compare the meditation on Chapter XI of the Mediator's life.

   XXX. Tenth, Christ's resurrection commands us to expect our blessed natural resurrection. For if we have been planted together with him in the likeness of his death, we shall be also in the likeness of his resurrection (Romans 6:5). Because this our blessed resurrection has its prototype in Christ's resurrection: (I) a true and proper exemplar of this resurrection (John 20:19; Luke 24:39–40; John 20:27), so also ours will be a true resurrection by which that same body which fell will rise (Job 19:25–27; 1 Corinthians 15:53; 2 Corinthians 5:1, 4, 10). Just as (II) Christ's resurrection was to life (Romans 6:9), so believers herein distinguished from unbelievers will rise to life (John 5:29). Who therefore are named children of the resurrection (Luke 20:36), because they obtain a better resurrection (Hebrews 11:35), and their resurrection will not only be an ἀνάστασις, a rising again; but altogether a ἀναβίωσις, reliving, or ἀνάστασις ζωῆς, resurrection of life (John 5:29), like a resurrection of the just (Luke 14:14): whereas the resurrection of others will be an ἀνάστασις κρίσεως, resurrection of judgment or condemnation (John 5:29; Matthew 25:46). Just as (III) Christ rose to a spiritual life which, as we said, is not sustained or supported by natural things; so we also will rise to a spiritual life, our bodies themselves made for this end spiritual bodies in their way (1 Corinthians 15:44; Matthew 22:30). Just as (IV) Christ rose to a glorious and splendid life, of which he had a foretaste in his transfiguration on the mountain (Matthew 17:2) and in the thing itself experienced (Luke 24:26), so also ours will be glorious and splendid (1 Corinthians 15:43; Philippians 3:20; Colossians 3:4). Just as (V) Christ rose to an eternal life (Romans 6:9), so we also to an eternal and immortal life (1 Corinthians 15:53; Matthew 25:46; Luke 20:35–36). (II) Because Christ's resurrection is the fountain spring of this our blessed resurrection, insofar as ours flows forth from his through union with him (by which we are his σύμφυτοι, fellow-plantings, one plant with him, Romans 6:5): both declaratively (just as in Adam as meritorious cause we all die: so all believers in Christ as meritorious cause will rise, 1 Corinthians 15:21) and effectively (John 5:28–29; κατὰ τὴν ἐνέργειαν, according to the powerful working, Philippians 3:21; δύναμις ἐξελθών, a power going forth from him, Mark 5:30). (III) Because Christ's resurrection moreover is a firm foundation, pledge, and incentive of our blessed resurrection (1 Corinthians 15:20–21, 23), insofar as we with him are grown together into one mystical body (1 Corinthians 12:12), of which he the head, we the members: from which it comes that we are said to be made alive in Christ (ἐν Χριστῷ, 1 Corinthians 15:22) and already raised with him (Ephesians 2:6), and that he is the firstfruits of those who sleep (1 Corinthians 15:20), in order of nature first rising (vv. 20, 23). And thus firstborn from the dead (Colossians 1:18): of which more fully and broadly in its place in the chapter on the resurrection of the dead. On these grounds therefore it is our duty from Christ's glorious resurrection (1) to expect ours with patience and trust until the day of our blessed resurrection comes (2 Corinthians 5:1, 4; 1 John 3:2; Romans 8:23; 1 Corinthians 1:7; Job 14:14; Romans 8:25; 1 Peter 1:13), just as Christ also after his resurrection wanted to be forty days long on earth and await his glorious assumption. Meanwhile we must (2) more and more spiritually rise from and out of sins, from troop to troop, that is from strength to strength proceed until we appear before God in Zion (Psalm 84:8), so that while our outward man perishes and decays, the inner be renewed day by day (2 Corinthians 4:16). Namely just as we must die daily with Paul (1 Corinthians 15:31), so we must also rise daily: just as a righteous man falls seven times a day (Proverbs 24:16), so he must also rise seven times a day. Moreover we must (3) give thanks to God that he has already made us partakers of the first resurrection through the exceeding riches of his grace (Ephesians 2:7) and through the exceeding greatness of his power (Ephesians 1:19), and given us through the first resurrection a pledge of the second and glorious resurrection (Revelation 20:6). Further we must (4) as for the rest beware most carefully of that which can be nothing worse for us, that we never return to sin's grave, like Lazarus and others naturally who died twice; but like Christ who after rising once dies no more (Romans 6:9), so also we (John 11:26). Finally (5) we must gradually prepare ourselves for our blessed resurrection: by timely finishing our work which we have to do here (2 Timothy 4:7–8), just as the Savior during forty days until his ascension devoted himself entirely to settling with his disciples the things concerning his kingdom (Acts 1:3; Matthew 28:18–20).

   Chapter XVI

   On the Mediator's Ascension

   Acts 1:11

   This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.

   The second step of the Mediator's exaltation is his ascension into heaven; to which two angels, in the form of two men clothed in white and shining garments, standing by the apostles when they followed Jesus going away to heaven with their eyes and affections, give testimony (Acts 1:11).

   The Explanatory Part

   II. With which testimony the angels to the Galilean men who followed Christ departing to heaven with their eyes and affections represent and describe that departure for their comfort; and in it depict:

   I. The one departing and traveling away: This Jesus. They had rebuked the disciples not so much because they followed the ascending Jesus with fixed eyes as because they did it with such a disposition: namely with excessive pain and sadness mixed with somewhat unbelief; namely that they saw their Jesus whom they had lamented taken from them by death; and over whom, restored to them by resurrection, they had rejoiced; whose sweetest intercourse and association during so short a time, namely forty days, they had lifted and cheered them: now saw taken from them forever: now to comfort them more powerfully against that unbelieving pain and sadness, they say ὁ Ιησούς, this Jesus, as if they said: Exactly the same Savior whom you lost by death, whom you regained by resurrection, whom you had with you forty days, who now departs from you to heaven: exactly the same will certainly, more certain than anything certain, once be restored to you again.

   II. The journey itself, in which is included:

   1. The departure or ascension to heaven: who was taken up from you into heaven: of which is said and indicated:

   a. The motion of departing or ascending: who was taken up, ὁ ἀναληφθείς, who in v. 10 is named τορευόμενος, going away, departing. The root ἀναλαμβάνω, to take up, is a compound from ἀνα, again, and λαμβάνομαι, to take, receive. With some it is taken in a civil sense from fathers from whom their sons, if long absent from home, are again received into the household: so that the heavenly Father received again his Son whom for our sins undertaken he as it were disowned and sent away; but whom after satisfaction he received again in grace and called home again from banishment. But otherwise it is to receive again, regain what one lost or cast away, like the father the lost son again regained, again received (Luke 15). With others it is to be taken up above, as if the word compounded from ἄνω upward and λαμβάνεσθαι to be taken; because the Father took up his Son whom he had sent down to the lowest parts of the earth (Ephesians 4:9) into the height and highest parts of the world, namely heaven. Ἀναληφθείς taken up in passive sense indicates that he was taken up and received by the power of another Person, namely by the power of his Father; just as by the power of his own being, as identical with his Father's being, he climbed up, ascended; from which he is named πορευόμενος a going away (v. 10). Hence both Scriptures (Mark 16:19; 1 Timothy 3:16) and the first Greek churches name Christ's ascension an ἀνάληψις, analepsis, that is a taking up. Eusebius History of the Church Book II ch. 2 and elsewhere.

   b. The termini of motion: whence and whither.

   a. Whence: ἀφ᾽ ὑμῶν from you. Then the earth, from the Mount of Olives where he began his last and utmost humiliation (Luke 22:39). While he therefore from here wants to enter his glory, he seeks to teach that humiliation and exaltation regard one sight (Luke 24:26; Romans 8:17). From you: not from all and each indifferently; not from unbelievers, wicked, hypocrites; to whom he was never given, whom they never had (Ephesians 2:12); but from his apostles and disciples. From which appears that the ascending Christ really left the earth and his own as regards the body.

   b. Whither: εἰς τὸν οὐρανόν into heaven, with the article τὸν to indicate a definite place set over against the earth (John 16:28). Into heaven, not only through the air-heaven or starry-heaven alone, as later Lutherans want to hold it still to maintain that he was carried with local motion even to the clouds; that he had the omnipresence of the body indeed with respect to possession; but that he did not want to use it until his ascension, after which his flesh would become omnipresent; of which in its place in the polemical part: but into the third, the highest heaven, which by way of eminence is named heaven in Scriptures; otherwise God's house in which are many dwelling-places (John 14:2), from which he promised his disciples to return (John 14:3).

   2. The return, of which is noted:

   a. The motion: ἐλεύσεται he will come. The word ἔρχομαι come is used in the New Testament remarkably successively: then (a) of the coming of the incarnation (John 3:2; 16:28 and commonly by John); then (b) of the coming to humiliation (Matthew 20:28); then (c) of the coming of his grace or glorification which happens through the Word and sacraments (Matthew 9:13; John 1:5, 7, 9; 3:19; 12:46–47; 18:37). Here (d) of the coming in glory; likewise Matthew 25:31; 1 Corinthians 11:26. Thus the angels speak to cheer and raise more powerfully the disciples' disposition too much depressed by the Master's departure: he has indeed gone away; but he will return: just as the Savior himself (John 14:3): "I will come again and receive you to myself."

   b. The manner of motion. Here is:

   α. The example and rule of seeing: ὃν τρόπον ἐθεάσασθε as you saw. Ὧν τρόπον as regards manner looks to the following ἐθεάσασθε you saw, not to the seen thing; for Christ will return a little differently than he went away (Matthew 25:31–32; 2 Thessalonians 1:7–8). Therefore is indicated the infallible certainty of Christ's return; since they would once see him return with their eyes just as they now saw him go away; and that since they did not doubt his departure, so they must not doubt his return. The word θεάσθαι says more than ὁρῶν both mean see; but the latter means only simple seeing, even only in passing; but the former means to observe a thing long, intently, and exactly, outwardly and inwardly, from outside and inside as a new and wonderful show: it regards the eyes both of body as of soul (1 John 1:1; John 1:14). From which in the preceding verse it is said ὡς ἀτενίζοντες ἦσαν etc. While they with fixed eyes toward heaven (stared at heaven) while he went away. For the Greek word ἀτενίζειν means to look with fixed, immovable, intent eyes.

   β. The seen thing: αὐτὸν πορευόμενον εἰς τὸν οὐρανόν him going into heaven. The root πορεύομαι means I go away, I travel, I depart. It is used of Christ's traveling to his death (Luke 13:33). Now the same comprises in itself his resurrection, ascension, and sitting at the right hand of his Father (John 14:2–3, 12, 28; 16:7, 28). Here from this alone must be understood the ascension to heaven, as appears from the context. In the entire verse is indicated his return to judge the living and the dead; which is the fourth and last step of his exaltation and glorification which will be visible; just as his departure visibly happened. But which return we, God willing, will speak of on purpose and at length in its place.

   The Doctrinal Part

   III. The two angels therefore testify that exactly the same Jesus who rose from the dead visibly and locally ascended into heaven. (I) According to the predictions, both of the Old Testament (Psalm 68:18–19; 110:1 compared with Acts 2:34; Isaiah 47:6? [?]; Micah 2:13), and of the New (Matthew 26:64; John 16:28; 20:17). (II) According to types and figures: the high priest who once a year, and indeed after the beginning of the new year, entered the holy of holies (Leviticus 16 with Hebrews 9:23–24); Enoch (Genesis 5:24); Elijah (2 Kings 2:11) compared with Genesis 28:12 and John 1:52. (III) According to history (Mark 16:19; Luke 24:51; Acts 1:9–10, 11). (IV) According to the testimony of the angels (Acts 1:11), of the eleven apostles as eyewitnesses (Acts 1:9). (V) According to the testimonies (Ephesians 1:20–21; 2:6; 4:8–10; Romans 10:6; Hebrews 1:3 compared with Luke 19:12).

   IV. And not only did he ascend; but he also necessarily had to ascend. And that not only (I) on account of the Scriptures, so that enough might be done for the predictions and types so equally indicated: but also (II) on account of the righteousness of his merits which as equal reward demanded heavenly glorification (Luke 24:26; Hebrews 2:9; Philippians 2:8–9). Moreover (III) on account of the mediatorial office undertaken by him, by which he had to enter the heavenly sanctuary to appear there for us before the face of his Father (Hebrews 9:24), the necessity of which was so great that if he were still on earth he would not even be a priest (Hebrews 8:4). (IV) On account of the benefits and usefulness for his own (John 16:7: "It is expedient for you that I go away"), of which benefits and usefulness we will speak more and more broadly hereafter.

   V. That ascension, as regards designation, is expressed differently in Scripture: He was taken up (Acts 1:9); When he ascended (Ephesians 4:8); Higher than the heavens (Hebrews 7:26); He entered the sanctuary (Hebrews 9:12); I go to the Father (John 14:2); In my Father's house (John 16:7? [?]); I depart, I go away (v. 28); I leave the world and go to the Father. As regards the matter itself it is nothing else than the second step of Christ's exaltation, by which he, having left the earth as regards the body, locally passed over into heaven. Concerning which to be noted:

   VI. First, the one ascending or moved: This Jesus. Or his entire person according to the manner of mediatorial works and also with respect to both natures of the person, though in unequal way: with respect to the divine nature not otherwise than bodily, only to exalt the human nature; since it itself is omnipresent: with respect to the human nature by properly climbing up, ascending; and that according to both its essential parts, so that exactly the same soul and the same body ascended: and that the angels rightly said: This Jesus—who was taken up—will thus come, as you saw him go into heaven.

   VII. Second, the ascension which comprises in itself (I) the termini, (1) whence, from earth, from the Mount of Olives eight stadia distant from Jerusalem (Acts 1:12), which was in the region of Bethany extended to fifteen stadia from Jerusalem (John 11:18). In which mountain also the ancients say that the ascending one impressed his footsteps, less likely. This mountain was the place where he began his last and utmost humiliation (Luke 22:39). While he therefore from here wants to enter his glory, he seeks to teach that humiliation and exaltation regard one sight (Luke 24:26; Romans 8:17). The terminus (2) whither, to and into heaven, a higher place (Psalm 68:19), not only into the air-heaven that he disappeared in the clouds; but into the third heaven, by which he became higher than the lower heavens (Hebrews 4:14; 7:26), above all heavens (Ephesians 4:10), where we hereafter once will be after our blessed dissolution (John 14:2; Philippians 3:20–21; 1 Thessalonians 4:16; Hebrews 12:23). (II) The motion by which he really left at least bodily the terminus whence (John 16:28) and took possession of the terminus whither (Acts 3:21). (III) The mover, indeed the Father from whom he is said to be taken up (Acts 1:11; 1 Timothy 3:16); but also by his own power by which he raised himself (John 10:18), from which he is said to have ascended (Luke 24:51; John 20:17; 3:13); moreover fitting was the state of a glorified body; which

   the way of a spirit, carried up and down with the same ease.

   VIII. Third, the states and qualities according to which he (1) truly ascended, not by apparition or appearance, nor with rapture like Paul's ecstatic ascent (2 Corinthians 12:2), nor with soul and mind alone, just as it is daily our duty spiritually to ascend to heaven (Philippians 3:20; Colossians 3:1), but by a complete and all-sufficient taking up, so that the Lord was taken up into heaven (Mark 16:19). (II) Visibly (Acts 1:9, 11). (III) Locally, since he is said to be taken up (Acts 1:9), taken away from them by a cloud (separated from the disciples, Luke 24:51), to go away and return (John 14:28; Acts 1:11), to have left the world (John 16:28), to have passed through the heavens (Hebrews 4:14). (IV) Suddenly and unexpectedly when he was speaking with the disciples (Acts 1:9). (V) Swiftly, not hanging long between heaven and earth, he immediately departed from the sight of the disciples (Acts 1:9–10). (VI) Gloriously, namely as a blessed victor (Colossians 2:15; Psalm 68:19), on a certain bright and shining cloud as on a triumph-wagon (Acts 1:9), behind him leaving two preaching angels (Acts 1:10). (VII) In the sight and view of the eleven apostles (Acts 1:8), among whom were those whom he previously had as beholders both of his soul-angst (Matthew 26:37) and of his transfiguration or fore-going glorification on the mountain (Mark 9:2), so that he would have the same witnesses of his glorification as of his humiliation (Acts 1:8; John 19:35).

   IX. Fourth, the forty-day time between his resurrection (Acts 1:3), which number one finds sufficiently used; so in Moses, Elijah, and others, and especially also in Christ according to various degrees of excellency and preeminence (Luke 2:22; Matthew 4:2; Acts 1:3). Now for what reasons he did not want to ascend earlier or later we need not too anxiously investigate; since there can be enough reasons, only the sole good pleasure of the ascending one (Acts 1:7). Nevertheless something is here which we may probably think: and indeed not earlier on the one side, so that he would sufficiently prove to his disciples not only the truth of his resurrection but also instruct and teach them sufficiently concerning the things of his kingdom which after his departure they would have to hold and observe (Acts 1:3). And on the other side also not later, to do not only the promised outpouring of the Holy Spirit definitely at Pentecost but also to remove from the disciples the suspicion and thought of an earthly kingdom (Acts 1:6).

   X. Fifth, the ends and fruits: namely (I) To place the human nature already partly glorified by the resurrection on the throne of glory (Ephesians 1:20–21) and show himself to be the Lord from heaven (1 Corinthians 15:47–49; John 6:58, 61–62), and gloriously triumph over his enemies (Ephesians 4:8; Psalm 68:19; Colossians 2:14–15), and thereby seal his full victory over them (1 Corinthians 15:57). (II) To perform gloriously there by his intercession and power those things which he had to accomplish in heaven for the salvation and blessedness of his own: (1) To unlock heaven for them (Hebrews 11:1? [?]). (2) To prepare dwellings for them in heaven (John 14:2–3; Romans 8:34). (3) To appear in heaven before the face of his Father for them as Advocate (Hebrews 9:24). And also (4) to send them another Comforter (John 16:7). (5) To distribute from there all kinds of saving gifts among the sons (Psalm 68:19; Ephesians 4:8–11). (III) To take possession in the name of his own of the heavenly kingdom and take place for them in the heavens (John 14:2–3), to place our pledge of our future ascension in heaven, yes also to give unfallible proof and assurance of that future ascension (Ephesians 2:6; 1 Corinthians 15:49; John 12:26; 17:24; Revelation 3:21). (IV) To draw up in our soul and heart, that is our thoughts, desires, affections, longings, and pursuits upward (Colossians 3:1; Philippians 3:20 etc.).

   The Polemical Part

   XI. The first question here: whether Christ truly ascended into heaven? The Docetae and fantasists (arisen shortly after the apostles' exit, to whom afterward were added Manichaeans, Marcionites, and Cerdonians): since they denied the truth of his human nature, so also denied the truth of his death and resurrection, and consequently of his ascension, according to Augustine's testimony de haeresibus ch. 46. Whose first fundamental lie we refuted in Chapter V §18. The Carpocratians in the first century wanted that he ascended only as to the soul: Apollos or the Apollinians held that the ascension was a διάλυσις dissolution and dispersion of the body into the four elements: the Seleucians or Hermians said that Christ's body was fastened to the stars, but most to the globe of the sun: the Muhammadans hold only that Christ fled the hands of the Jews, his enemies, and came to the chief sphere (elemental) heaven, there in the presence of his Creator shining and glittering among the stars. To scratch up anew these long-outdated errors is of no use. The Jews, although they acknowledge that our Jesus truly rose, also formerly denied and still deny that he ascended into heaven. Christians hold on the one hand formerly; on these grounds and reasons: (I) Because the Messiah promised from of old according to predictions and types necessarily had to ascend into heaven, as proved in §3. (II) Because our Jesus is the true, firstly promised Messiah, according to Chapter II §19. (III) Because it is fully by the testimony of two angels besides and by the mouth of at least eleven incorruptible witnesses who even underwent death for their testimony that he ascended into heaven. And therefore if we rightly accept the testimony of one Elisha for Elijah's ascension; shall we then reject the testimony of two angels and of at least eleven witnesses? And (IV) because the New Testament on whose faith and truth we thus learn is as much of general truth and divine authority as the Old Testament, which we proved at length in Book I Chapter II. Also the parties have nothing they object but their raw and meager assumptions: (1) That our Jesus is not the Messiah against which we opposed ourselves Chapter II §20. (2) That he did not rise, which we proved and argued in the preceding chapter. (3) That the New Testament is not of general truth, against which we oppose ourselves on the cited place. These things therefore removed there is nothing on which they can make any escape.

   XII. The second question: whether Christ ascended with the same body in which he lived, with which he died, and with which he rose? The Socinians, because they fiercely hold that man by death is brought into a state of non-presence; and that therefore he who rises receives a new presence and new existence, namely a certain spiritual body; that flesh and blood cannot enter God's kingdom: think that Christ in like manner brought a body into heaven; but that he received another and spiritual body. Christians on the contrary think that Christ passed over into heaven with the same body in which he lived, with which he rose: (I) Because the angels expressly say that exactly the same Jesus whom the disciples had seen ascending and also in the same way will return on which he went away (Acts 1:11). (II) Because after the resurrection a body of flesh and bones is ascribed to him (Luke 24:39) with which he also ascended (Acts 1:11). (III) Because he is said to appear thus on the last day (Zechariah 12:10; Revelation 1:7). (IV) Because his flesh felt no corruption (Psalm 16:10). (V) Because Christ according to the opposite assumption would consist in heaven of two or three spirits: namely of the eternal Spirit of his deity (Hebrews 9:14), of his human soul (Luke 23:46), and then of that Spirit which he would have assumed in the ascension. (VI) Because if he had no human body in heaven, he would not be there a true man either: and since he according to the Socinians' opinion is neither true God nor angel; what then would he be? At least (VII) if he had the same body in heaven, he would not be the same man he was on earth. And if (VIII) he did not have that same body in heaven which he had on earth when John the Baptist said of him "Behold the Lamb of God" (John 1:36), then after his ascension he could not be named thus, which nevertheless said of him being in heaven (Revelation 5:6, 9). (IX) Because he in his first ascension (according to the parties' assumption) ascended into heaven with the body which he received from the blessed Virgin at the time of his forty-day sojourn. The parties' assumptions (1) concerning the non-presence of the dead we have elsewhere overthrown and will overthrow them further in their place if God wills in the chapter on the resurrection of our flesh. (2) The assumption concerning flesh and blood not entering God's kingdom from 1 Corinthians 15:50 is fruitless, since that place is not of the substance itself of our flesh but of its moral corruptibility, as Galatians 5:16; John 3:6 or at least of its weakness and corruptibility must be understood. (3) He is from heaven, heavenly (1 Corinthians 15:47). Answer: He is; because he according to his divine nature descended from heaven (John 6:33, 38), that is manifested in flesh (1 Timothy 3:16), just as one reads that God descended (Genesis 18:21). (4) Foods are for the stomach and the stomach for foods but God will destroy both one and the other (1 Corinthians 6:13). Answer: He will destroy them with respect to the use which they have here; not simply nor with respect to all use, also that which they will have hereafter.

   XIII. The third: whether that heaven in which Christ's body was locally raised to the clouds is a certain fixed, definite, and circumscribed place? The omnipresence-pretending Lutherans, to communicate Christ's body substantially present in the signs of the Holy Supper, hold that body by virtue of the personal union with the divine Person has the property of omnipresence indeed with respect to possession, but that he did not want to use it with respect to use until after he was above the clouds, when he would come into heaven in which God is, who is everywhere. Hence, to do some justice to the history of the ascension, they deny indeed that Christ's ascension was a mere becoming invisible and disappearance; and confess that it was a local transition; yet they add (1) that this visible and local ascension did not happen from a necessary condition of Christ's body but from free dispensation. And (II) they make distinction between the beginning of the ascension from earth to the clouds however high he visibly and locally would ascend; and between the completion and execution thereof after he was intercepted and taken up from a cloud: then they deny that Christ locally and in short time from the clouds through the circles of the planets and through the first movable entered the third heaven; because that is where God is, that is everywhere. The Reformed know with Scripture of all those escapes and veils nothing: because (1) Scripture always speaks of heaven as a certain definite place (Deuteronomy 26:15; Psalm 2:4; 115:16; Isaiah 66:1 etc.), clearly distinguished from earth and other places. (2) Because the heaven into which Christ ascended is meant as a definite place which Christ had to take possession of (Acts 3:21: "Heaven must receive him"). From which he is said to have ascended far above all heavens (Ephesians 4:10), likewise become higher than the heavens, namely the lower heavens (Hebrews 7:26), as also passed through the heavens (Hebrews 4:14). (3) Because exactly the same heaven of Christ is meant by such agreeing designations which cannot or must mean anything else than a certain particular and definite place distinguished from others; for example that it is named the house of the Father (John 14:2), the highest heaven (Hebrews 1:3), heaven of heavens (1 Maccabees 8:27? [?]), the third heaven (2 Corinthians 12:2), the heavenly Jerusalem (Galatians 4:26), paradise (Luke 23:43), the place of angels (Matthew 18:10), from which we expect Christ (Philippians 3:20). (4) Because the assumptions on which the parties' error is built or with which it wants to be confirmed, namely the substantial presence of Christ's flesh in the signs of the Holy Supper; the omnipresence communicated to the human nature by communication of properties, etc. are refuted elsewhere or will be refuted. Especially (5) because the distinction between possession and use of omnipresence by which he could according to his good pleasure be present or not present is absurd; since in this way also God could according to his good pleasure be present or not present: since God's and Christ's omnipresence is one and the same. Let me (6) add that Scripture nowhere teaches that Christ only to the clouds visibly and locally ascended; no, but expressly testifies the opposite in all those places we cited for a second and third reason. Also the Lutherans have nothing which they would pretend for their opinion but (1) that in some Scripture places by expressions above the heavens, into heaven, or through the heavens etc. is meant God's incomprehensible power and glory (Psalm 8:2; 18:5? [?]; Job 11:8; 22:12). Answer: (a) In these places it is said that heaven is not a definite place therefore because God therein shows his incomprehensible power and glory: shall then also for the same reason earth not be a definite place? (b) Is there a single Scripture place according to which to ascend to heaven is as much as to go away to an indefinite place? They appeal (2) that Christ thus would not have come to complete his ascension until a long intermediate time, while some determine more than a hundred years: while yet (a) the Savior expressly says that the thief today would be with him in paradise (Luke 23:43). While they (b) neither consider God's infinite power nor in the nature itself the swiftest motion of the stars. They appeal (3) that on the last day the heavens will pass away while Christ will remain in heaven to eternity. Answer: (a) They will all pass away, not the third heaven; for where then would the blessed heaven-dwellers remain (2 Corinthians 5:1–2)? And also (b) not with respect to their being but with respect to their vanity (Romans 8:21), so that there be a new heaven and new earth (Revelation 21:1). They appeal (4) that Stephen saw Christ standing at God's right hand (Acts 7:55–56) and Paul (Acts 9:27). Answer: (a) Is then therefore the heaven where they saw Christ not a definite place? (b) What? If God elevated their power to see into the third heaven? But (c) they saw Christ in an ecstatic rapture, in a vision; not in his being according to Paul's explanation (2 Corinthians 12:2–4). They appeal (5) that he is not properly and locally descended on earth in his incarnation; therefore he also did not thus ascend into heaven. Answer: (a) He descended to a definite place, namely earth (Ephesians 4:9): into the lowest parts of the earth. (b) He descended with respect to his divine nature; God was manifest in flesh (1 Timothy 3:16), but he ascended with his human nature.

   XIV. The fourth: whether Christ after his ascension as regards the human nature is still on earth? The Lutherans and Papists hold that to confirm his bodily presence in the signs of the Holy Supper: yet so that the Lutherans hold a constant omnipresence by which he is always on earth and everywhere; while the Papists want that he is present only in the Mass. The Reformed teach with Scripture that Christ after his ascension until his last return is only in heaven with his human nature: (I) Because he is expressly said by his ascension to have left the earth (John 14:3; 16:5, 7, 28; 17:11–13; Matthew 26:11? [?]; Luke 24:51; Acts 1:9, 11). (II) Because by his ascension he took possession of the highest heaven set over against earth (Mark 16:19; Acts 3:21; John 16:28). (III) Because he from assumption of his bodily absence warns against seductions (Matthew 24:26), admonishes to duties (Colossians 3:1–2; 2 Corinthians 5:6, 8; Philippians 1:23; Hebrews 8:4). (IV) Because he is said to return from heaven to earth (Acts 1:11; Matthew 24:27, 36, 44; 25:31–32; 26:64; 1 Corinthians 11:26; 2 Thessalonians 1:7). (V) Because parties' ubiquity and multilocality contradicts the nature of a true body and brings manifest contradiction. (VI) Because it conflicts with the Supper itself as instituted for remembrance of him who will come (1 Corinthians 11:25–26). As we said above Chapter IV against the divine properties communicated to the human nature, and especially omnipresence. Also the parties have nothing they can bring against this but (1) that he is read to have been seen several times after his ascension: by Stephen (Acts 7:55–56), by Paul (Acts 9:4, 17; 22:6; 26:19), by John (Revelation 1:10, 12–13). Answer: (a) It is not said seen being on earth; but seen from earth in heaven (Acts 7:55–56). (b) Those visions were ecstatic visions in an inner vision (Acts 18:9; 1 Corinthians 9:1; 2 Corinthians 12:1), or figurative, such as happened to John in Revelation: such visions do not indicate a true presence of the seen things. They object (2) that he is said to be present with his own to the end of the world (Matthew 28:20). Answer: With a presence of grace, of which 2 Corinthians 13:14. Likewise (3) that he fills all things (Ephesians 4:10). Answer: With his gifts (Psalm 68:19). Through (4) that he is eaten in the Holy Supper (Matthew 26:26, 28). Answer: Sacramentally, not orally, since it happens for remembrance of him who will come. (5) That otherwise his two natures would be separated. Answer: By no means, since the human nature is nowhere where the divine Person united to it is not. (6) That by the personal union divine properties were communicated to the human nature, and among them also omnipresence. Answer: That is refuted on purpose and at length Chapter IV.

   (V) The fifth: whether he ascended into heaven alone? Some have who think that he with those who died with him ascending (Matthew 27:52). But they rely absolutely on no slightest grounds of Scripture. The Papists to more easily defend the purgatory of the fathers: since they hold that before Christ's death for the actual satisfaction no believers were admitted to heaven, that therefore he descended into hell to bring out those believers there; and that he ascended to bring them up with him into heaven. The Reformed believe that he ascended into heaven alone: (I) Because Scripture makes no mention of company (Acts 1:9, 11). (II) Because those who died in faith of the Old Testament through the power of his satisfaction were already in heaven besides himself, Hebrews 11:5; 2 Kings 2:11; compare Hebrews 11:16; Abraham (Luke 16:22). (III) Because his death extends to the believers of the Old Testament (Romans 3:25; Hebrews 9:15), and through its power they passed into heaven. (IV) Because the faithful of the Old Testament were altogether members of his body, flesh of his flesh (Ephesians 5:30), and therefore as long as on earth also had a pledge of their ascension in Christ's future ascension, as we have in the past one. Likewise Romans 9:5; Galatians 3:16; Psalm 68:19. Also there is nothing which they even shadowily object but that before the establishment of the Messiah the way to the heavenly sanctuary was not yet made manifest as long as the first tabernacle still stood (Hebrews 9:8). Answer: By the way is understood no one else than Christ (John 14:6), the Son of God manifested in flesh in his incarnation (1 Timothy 3:16). The rest through the power of his satisfaction undertaken for himself in the eternal counsel as well the faithful of the Old as of the New Testament as we said admitted.

   XVI. The sixth: whether Christ ascended into heaven to become priest there? The Socinians to more easily hold that he with his death on earth did not do enough hold that he was no priest on earth; but that he first became priest by ascending into heaven and presenting himself to the Father there for us. The Reformed: note two chief acts of the priesthood, the offering of a sacrifice on the one hand and intercession on the other, both the Savior accomplished as priest still on earth and indeed the offering (Ephesians 5:2 with Hebrews 10:12? [?]; 17:24?), the intercession (John 17; Luke 22:31–32), and therefore was a complete priest even still on earth; although ceasing the offering he follows up the intercession in heaven (Romans 8:34; Hebrews 7:25). This point of dispute we investigated pro and con Chapter VIII.

   XVII. The seventh: whether this was the only and single ascension of Christ? The Lutherans and Papists to confirm his bodily presence in the signs of the Holy Supper make distinction between a visible and invisible ascension of Christ: they acknowledge the former happens only once; but hold that the latter happens continually. The Socinians hold (from and against his divine deity) that he ascended into heaven once after his baptism at the time of his forty-day fast to become there more perfectly instructed concerning the mysteries of the gospel: that he after his resurrection second ascended into heaven. The Reformed acknowledge with the Scriptures no more than one ascension of Christ (John 20:17; Hebrews 9:12; Acts 1:9, 11, 18). The Socinians' opinion we investigated at length Chapter VI §15.

   The Practical Part

   XVIII. The meditation on Christ's ascension requires first that with Christ's disciples, taken up with him (Luke 24:50), we go out from Jerusalem to the Mount of Olives to behold his glorious ascension; and thus brought in mind and contemplation to hold our eyes toward heaven (Acts 1:9–10: ἀτενίζοντες staring): which happens by repeatedly and godly often thinking on and carrying in our remembrance this glorious ascension until we see him return; since we saw him ascend we will see him return (v. 11). For to this he (1) took his disciples and no others with him, that is commanded to go out with him. Thus also (II) our faith concerning the truth both of the resurrection and ascension will be more and more confirmed (Acts 1:3). Thus he will also (III) inwardly speak to us and examine us concerning the things of his kingdom (there). Thus we will also (IV) receive the promise of the Father and be baptized with the Holy Spirit (vv. 4–5). Thus we will also (V) be able to converse with him concerning the things concerning God's kingdom, that is the church's erection (v. 6). Thus we will also (VI) be able to witness his resurrection and ascension to all and each indifferently (v. 8). Thus he will (VII) lift his hands over us and bless us (Luke 24:50) with all spiritual blessings (Ephesians 1:3). Thus he will also (VIII) be taken up for us and on our account (Acts 1:9). Thus he will also (IX) leave behind him his angels for us to instruct us in the truth (vv. 10–11). Thus we will (X) also worship him with greater confidence (Luke 24:52). Thus we will also (XI) return to Jerusalem with great joy, that is to the church (there). Thus we will also (XII) praise and thank God in heaven with greater zeal (there v. 53). Yes moreover he (XIII) impressed his footsteps on the Mount of Olives (Zechariah 14:4), whether the natural (as some of the ancients not without ground concluded from two places) or the spiritual footsteps: (1) of love to his disciples whom he for this end led out from Jerusalem to the Mount of Olives so that he would there instruct them, bless them, and make partakers of spiritual joy. Footsteps (2) of patience joined with glorification when he from exactly the place of the Mount of Olives where he began his sufferings wanted to ascend in his glory. Footsteps (3) of his grace, care, and providence toward his disciples when he there lifted his hands over them and perhaps laid them on them. Footsteps (4) of pouring out blessings from heaven over his own (Psalm 68:19; Ephesians 1:3). Footsteps (5) of saving promises: especially of the Holy Spirit and strengthening through the Spirit (Acts 1:4–5, 8). Footsteps (6) of spiritual forsaking when he in the midst of the sweetness of his intercourse and conversation is withdrawn from his disciples and as it were vanishes from their eyes (v. 9; compare Psalm 30:7–8). Footsteps (7) of persuasion and forsaking of this world; because he after performing his matters with the disciples during a short time of forty days immediately left the world (v. 9; John 16:28). Footsteps (8) of desire and longing for heavenly intercourse and association, since he having left earth directly hastened and sped to heaven to his Father (compare Colossians 3:1; Philippians 3:20; Proverbs 15:24).

   XIX. Second, Christ's ascension requires that we wish joy to and congratulate the ascending one heartily on his triumph: (I) After the example of the disciples who on account of the ascension being glad praised and thanked God (Luke 24:52–53), in which matters most things of thanksgiving are comprehended. For (II) to this we are called and stirred (Psalm 47:6; 68:18–20; Colossians 2:15). (III) From us the glory itself of the triumph and its happiness demands it. For just as (1) the Romans (on whose triumphs is clearly alluded at least in the last text) did not triumph but after a victory; and not merely after a common but after an outstanding victory: so also with our Jesus only after his victory (Revelation 6:2), and indeed over the mightiest enemy of this world, death, hell (1 Corinthians 15:55–56), the hellish dragon (Revelation 12:11), principalities, powers, and thus the entire power of darkness obtained (Colossians 2:15; 1:13; Hebrews 2:14). Just as (2) the Roman victors were carried on splendid and insinuating triumph-chariots: so also our Jesus on a bright and most splendid cloud (Acts 1:9; compare 2 Kings 2:11). Just as (3) the victors openly showed their trophies, namely spoil and bound enemies: so also our Jesus (Colossians 2:14–15; Psalm 68:19; Ephesians 4:8). Just as (4) the triumphers scattered gold and money among the people: so also our triumphant Jesus received gifts to pour out among men (Psalm 68:19; Ephesians 4:8). Just as (5) the Roman triumphers with their imperial chariot went to the Capitol: so also our Jesus to heaven itself (1 Peter 3:22). If therefore the Romans therefore exulting with joy and gladness hailed their triumphing commanders with glorious honorary titles, gave thanks, and wished all health, blessing, and prosperity: should we then not with so great and such a triumpher ascending to heaven, with the eleven apostles returned to Jerusalem with unspeakable joy (Luke 24:52), congratulate him? One should compare with necessary changes what we said in the preceding chapter §23.

   XX. Third, Christ's ascension provides true believers with most powerful comfort in all kinds of adversities and opposites; from which the about-to-depart Savior said to his sad apostles: "You will be sorrowful but your sorrow will turn to joy" (John 16:6–7? [?]), of which comfort these are especially the chief grounds: (1) That they since his ascension now have an Advocate, Intercessor in heaven who is perfect in all ways at their saving Father (1 John 2:1). For everything one can wish and require in an advocate, that all you will find most exactly in Christ: for example in an advocate is required: (1) That he is righteous; so is ours (1 John 2:1; Isaiah 42:1). (2) That he is endowed with eloquence; such is ours (Isaiah 50:4; Psalm 45:3; Luke 4:21). (3) Such a one who is accustomed to triumph in court; ours triumphs always (Revelation 6:2) and obtains from the Father everything we desire and long for (John 16:23). That he is (4) alive, friendly, and talkative toward his clients; such a one is ours (Matthew 11:28). (5) That he is acceptable to the Judge; such a one is ours (Proverbs 8:6, 12? [?]; Isaiah 11:2). That he is (6) just and equitable (Matthew 17:5). (7) That we do not trust on unskilled clamor but that he handles softly and with reason before the judge's seat; so ours (Jeremiah 42:2; Matthew 12:19). (8) That he is learned by experience in what he handles; so ours (Hebrews 4:15; 5:8). (9) That he is inclined to help the oppressed; so also ours (Hebrews 2:17; Isaiah 61:2). (10) That he refuses his service to no one oppressed; such a one is ours (Isaiah 61:2; Matthew 11:28; John 6:37). Therefore surely in such an Advocate there is for the oppressed and distressed in this world a most powerful comfort: is there not also for believers in this their Advocate whom they have in heaven since his ascension a most powerful support of comfort? This is the first. But (II) a second ground of comfort is that they receive the Holy Spirit as Comforter through the Mediator's ascension (John 16:7–8), who helps us in our weaknesses (συναντιλαμβάνεται) so that when we do not know what to pray as we ought the Spirit himself intercedes for us (ὑπερεντυγχάνει) with unspeakable sighings (Romans 8:26). Is there not herein an unspeakable foundation of comfort? Further (1) because he promises that he will not leave his own even after his departure; but that he will be constantly with them with his grace to the end of the world (Matthew 28:20). Moreover (IV) because he after his ascension received gifts to distribute among and under his sons (Psalm 68:19; Ephesians 4:8). Finally (V) because he promised that he certainly more than certainly will return in his time (John 14:3, 18) and take up his own with him (John 14:3; 17:24). Let me yet (VI) add that he ascended into heaven for this, to prepare place there for his own (John 14:2–3). So if (1) against Satan (the accuser of the brothers, Revelation 12:10) and conscience true believers are accused and charged; what will more powerfully help than that they have an Advocate, Intercessor in heaven, and such a great one? Compare Romans 8:33–34. If (2) things most necessary as to body or soul and which must be obtained only from heaven are lacking; what can more comfort than to have such an Intercessor constantly powerful with the Father (John 16:23)? If (3) any unbearable misfortune presses, crushes, and distresses them on earth through sicknesses, poverty, and other sad accidents; and there is no one or nothing that comforts: what will more powerfully raise them up than that from the power of Christ's ascension the Holy Spirit himself is promised as Comforter? If they (4) in the world are forsaken by everyone, even by the best friends to father and mother (Psalm 27:10); what will more powerfully comfort than that Jesus now so gloriously ascending promises that he will be with his own with his grace to the end of the ages? If (5) they feel themselves destitute of those gifts necessary to salvation; what will raise them up more than that the ascending Christ received gifts to pour out under his sons? If they (6) suspect that they are forsaken by God and Christ (Hosea 2:12? [?]); what will more powerfully raise them up than that the departing Savior promised that he will return (Isaiah 54:7–8) and take his own with him to heaven? If they (7) must move house; now from their fatherland, now from the world; what will more powerfully raise them up than to think that there are many dwellings in heaven and that their brother who rose before them for them also ascended into heaven to prepare place for them there? And thus in all other adverse cases where comfort is sought you will find it in Christ's ascension. One should compare with necessary changes what precedes Chapter XV §24.

   XXI. Fifth, Christ's ascension sets us on and stirs us up through all kinds of means to strive more and more to experience and become aware of the power of Christ's ascension. For the ascension has as well as his death and resurrection its power: herein distinguished from the ascension of Enoch and Elijah who ascended alone for themselves. Now that power is and lies (I) in confirming our faith (Acts 1:3). (II) In intercession for us (Romans 8:34; Hebrews 9:24). (III) In sending down the Holy Spirit (John 16:6). (IV) In communicating those gifts necessary for applying the acquired redemption (Ephesians 4:8, 10). (V) In subduing our spiritual captivity (v. 8). (VI) In drawing us to himself spiritually (John 12:32), by which we keep the eyes of our understanding constantly fixed (ἀτενίζοντες) toward heaven and raise our hearts and affections upward, so that we seek the things above where Christ is seated at God's right hand (Colossians 3:1). (VII) In preparing and taking possession of the place where we after this life will dwell forever (John 14:2–3). So we must with exertion of all powers strive to experience and become aware of that so manifold power of Christ's ascension. If not: then we will (1) as much as in us lies or at least with respect to us entirely enervate Christ's most glorious ascension through a frightful ingratitude and deny the thing itself by deed. (2) Then we will on our part and our wretched souls most bitterly punish by deprivation of all those benefits which flow from Christ's ascension and its power to true believers. On the contrary then we will (3) arm Christ against us who since his ascension most gloriously sits at the Father's right hand, that he on account of this neglect and this despising of his most glorious ascension will set us as his enemies a footstool for his feet (Psalm 110:1) and having disarmed us with the hellish powers and principalities will openly triumph over and exhibit us (Colossians 2:15). The way now to strive and attempt here is especially busy in these two things: (a) In those means by which we strive for union with Christ and for communion with Christ; namely faith and Spirit which two like bonds are of that union with Christ: for when we are united with Christ then all his benefits become ours, just as from his death and resurrection so also from his ascension and intercession. (b) In using the means by which those benefits of union are led to us actually: under which the chief is (α) the confident access and introduction through prayer to the Father (Romans 5:2; Ephesians 2:18; 3:12). By which however it is (β) necessary that we commend our prayers as given into the hands of Christ who through his ascension has become our only Intercessor and Advocate in heaven (1 John 2:1–2), that we with the disciples (Luke 24:50) taken with and led to the Father (1 Peter 3:18), and that we ask nothing nor desire but in his name (John 16:26), and also (γ) that we approach with a heart purified from evil conscience (Hebrews 10:22), because sins separate us from God (Isaiah 59:1–2) and God does not hear sinners (Proverbs 28:9? [?]).

   XXII. Sixth, Christ's ascension presses us that with the ascending Christ we leave the world (John 16:28). But by world here is not understood the earth itself; in which sense Christ by ascending left the world and we will leave it by dying: but (1) the worldly and earthly things, treasures, riches, honors, worldly desires (1 John 2:15; James 4:4; John 8:23). (II) And the worldly lusts, manner of intercourse, association, and life to leave. And to leave the world is here nothing else than (1) not to love the world intemperately (1 John 2:15), that is (a) not to esteem it too much (Philippians 3:7–8). (b) Not to desire it too much, not to seek it, not to hasten thereto (Colossians 3:1–2; Matthew 6:33). (c) Not to rejoice and be glad too much over possession and enjoyment of worldly things (Psalm 4:8; 119:14? [?]). (d) Not to be too sad and distressed by loss of worldly things (Hebrews 10:34). (e) Not to love the world and worldly above God (2 Timothy 3:4), above Christ (Matthew 10:37), above heaven and heavenly and spiritual things (Colossians 3:1–2; Matthew 6:33). Then (2) to leave the world is nothing else than not to misuse the world (1 Corinthians 7:29–31), which happens (a) by possessing the world as without God (Psalm 10:3–4). (b) By setting it up above God (2 Timothy 3:4), that it becomes as it were to us a God (Philippians 3:19). (c) By placing it in our heart next to God as another strange god (Exodus 20:3). (d) By setting it against God, with our treasures and honors warring against God (Acts 23:9). Further (3) to leave the world is nothing else than not to conform ourselves to it and its salt and manner of life (Romans 12:2). Finally (4) it is nothing else than the world and all kinds of worldly things now for God's and Christ's sake (Mark 10:28–30; Matthew 19:27–29; 16:25–26), now through natural death and through desire and longing for heavenly life readily and willingly to bid farewell (Philippians 1:20–21, 23; 2 Corinthians 5:1). Now so that we may thus leave the world this counsels us (A) Because otherwise we cannot spiritually ascend to heaven: for just as Christ could not naturally ascend to heaven without leaving earth; so also we cannot spiritually (Colossians 3:1–2). Then (B) because the world entirely deserves to be left by us: for it is (a) vain (Ecclesiastes 2:8; 1 Corinthians 7:31; Psalm 39:7; Proverbs 23:5). While heaven toward which we by leaving the world with Christ hasten is a city which has foundations whose builder and maker is God (Hebrews 11:10). It is (b) fleeting, vanishing and transitory (1 John 2:17), thus glory (Jeremiah 21:22? [?]), treasures and riches (Proverbs 23:5), man's splendid buildings (Matthew 24:2), lusts and pleasures (Hebrews 11:25). While heaven toward which we hasten by leaving the world with Christ is an unshakeable kingdom (Hebrews 12:28). It is (c) vile, corrupt, perishing and cast away, a lump of dirt (Philippians 3:7–8), while heaven (the holy Jerusalem, Revelation 21:10) which we by leaving the world with Christ seek has goods which no eye has seen, no ear heard, nor have arisen in man's heart (1 Corinthians 2:9). It is (d) deceitful with its specious promises (Job 15:31), like its god (Matthew 4:8–9), while Jesus with whom we leave the world is faithful in fulfilling his promises made to those who leave the world (Matthew 19:27–28; John 14:2). It is (e) useless for true blessedness (Proverbs 11:4; Psalm 49:8–9), while heaven which we by leaving the world with Christ seek is highest and most necessary (Matthew 16:26). It is (f) also sometimes even harmful by preventing and hindering true blessedness (Matthew 13:22; 19:23) and by closing and stopping the way to heaven (1 Timothy 6:9; James 4:4), while Jesus with whom we leave the world prepares a new and living way (Hebrews 10:19–20), yes is the way itself (John 14:6), and sets us in heaven (Ephesians 2:6). (C) Also this counsels us because nothing more absurd and unfitting can be thought than that a Christian loves the world which Christ left so foolishly. Yes altogether (D) nothing more foolish than not to want to leave what we must leave shortly (Luke 12:19–20), likewise rather to leave heaven where we will be forever.

   XXIV. Seventh, Christ's ascension stirs us up to strive spiritually with the ascending Christ toward heaven: just as the Savior about to ascend having taken the disciples with him had their eyes and thoughts and doubtless also their hearts fixed toward heaven (Acts 1:10: ὡς ἀτενίζοντες). That is: (1) Let us with him spiritually ascend with the church militant (Hebrews 12:22? [?]). Which happens by striving and attempting that our heart, our affections and desires and longings be in heaven where Christ is seated at God's right hand (Ephesians 2:6; John 17:24; Hebrews 11:10, 14–15; Philippians 1:23). That we not only with our bodies and outwardly but also with soul and inwardly be with God and Christ (Matthew 15:8 from Isaiah 29:13). (II) Let us dwell constantly with Christ in heaven as in our dwelling (John 14:2), as in our fatherland (Hebrews 11:14), as in our city of which we are citizens (Ephesians 2:19; Hebrews 11:10; Philippians 3:20). Just as the apostles wished or longed when they were with Christ glorified on the mountain (Matthew 17:4) and David (Psalm 27:4; 84:2–3, 5; 15:1), as those who are strangers on earth (Psalm 39:13; 119:19; Hebrews 11:13; 1 Peter 2:11).

   (III) Let us live as in heaven in a heavenly way so that we have a heavenly citizenship and walk in heaven (Philippians 3:20), that is: (1) That we have a heavenly soul which heavenly or spiritual things ponders (Romans 8:6–7) and is endowed with a heavenly and divine nature and disposition (2 Peter 1:4). (2) That we have a heavenly aim and goal by which the heavenly calling invites us (Philippians 3:14), which those in heaven with Christ seek and aim at (Romans 14:17), by which we not for ourselves but for God and Christ live (there v. 7–8; 2 Corinthians 5:15). (3) That we busy and occupy ourselves with heavenly occupations: so by our understanding to ponder, consider (Romans 8:6), as by our will to desire and seek the things with which heaven-dwellers are busy; for example to see God (Matthew 18:10; 1 Corinthians 13:12), to glorify him (Isaiah 6:3; Revelation 4:8 etc.). (4) That we set before us a heavenly rule and guideline of doing and letting (Matthew 6:10). That we not walk according to the flesh nor according to the world's customs but according to the Spirit (Romans 8:1; 12:2). (5) That we seek heavenly company (Psalm 16:3) with which we will delight ourselves hereafter in heaven (Hebrews 12:22–24; Matthew 8:11). (6) That we apply ourselves to heavenly exercises and contemplations (Matthew 6:10) to live purely on earth where knowledge continues in the heavens (John 17:3). So that we not only in our spiritual performances and occupations are spiritual and heavenly (Revelation 1:10) but also in our temporal and bodily things; for example in eating and drinking (Luke 14:15; John 6:26–27), in gathering treasures (Matthew 6:19–20) etc. (IV) Let us do business with heaven as spiritual merchants (Matthew 13:45). (1) Let us buy wares of the heavenly kingdom (Matthew 6:33), the prize of the high calling from above (Philippians 3:14), the precious pearl of heaven (Matthew 13:45–46). (2) Let us sell all other things for the heavenly (Matthew 13:44–46; Philippians 3:7–8; Matthew 19:27–28). (3) Let us diligently and godly observe the heavenly market and fair days, that is all kinds of suitable times to gain heavenly treasures (2 Corinthians 6:2; Galatians 6:10; Revelation 10:6). (4) Let us strive to obtain for ourselves knowledge and experience of heavenly commerce, of heavenly wares, and of suitable times (Matthew 25:32? [?]; 24:45; 16:3). So that we may thus strive and aim at heaven this counsels us in all ways (a) the example of our Forerunner (Hebrews 6:20: "Where a Forerunner is for us entered, namely Jesus"), our Head, King, Brother, Bridegroom who ascended into heaven and there sits at God's right hand (Colossians 3:1). (b) Because apart from, besides, and outside heaven nothing is worthy for which a Christian insofar as he is a Christian should strive and aim: let him stand and strive for other things inasmuch as he is man and earthly and fleshly (Psalm 17:14); but inasmuch as he is a Christian there is nothing for which he rightly should stand and strive but heaven where all is: from which Chrysostom says (on Philippians 3:14 Homily 13): πάντα ἡμῶν ἐν οὐρανοῖς etc. All ours is in the heavens, and our Savior and our city and all that anyone could think and say. There is our Father (Matthew 6:9), our Mother (Galatians 4:26; Hebrews 12:22), our Brother (Hebrews 2:11), our Fatherland (Hebrews 11:15), our inheritance (1 Peter 1:4), our dwelling (John 14:2; 2 Corinthians 5:1), our better and abiding good (Hebrews 10:34), our hope (Colossians 1:5). Should we then not strive and aim upward? Lift up the gates of our heart (Psalm 24:7–9). (c) Because this our spiritual ascension by which we seek the things above provides us unfallible proof of our union and communion with Christ by which we died with him and rose (Colossians 3:1–2), on which all peace of mind rests.

   depends: for if we do not ascend with Christ then we also did not rise with him, consequently also did not die with him, and therefore also not united with him (Romans 6:5; Galatians 2:20). (d) Finally this our spiritual ascension with Christ provides us a certain and firm proof and ground of our future natural ascension (Philippians 3:20; Ephesians 2:5–6). More things of these kinds we said above Book III Chapter VI §§41–42. So that we may be more inclined and fit to strive and aim spiritually at heaven in this way; it will serve this and help much: (a) That we more and more disaccustom and wean our heart from the earthly: from which the apostle wished to be loosed so that he might be with Christ (Philippians 1:23) and we with outstretched necks hasten to the heavenly dwelling before the earthly house of this tabernacle (at least with and according to our affections) is broken (2 Corinthians 5:1–2, 4), to indicate which Christ now about to ascend led the disciples out from Jerusalem to the Mount of Olives (Luke 24:50; compare Psalm 131:2; 2 Timothy 2:4). It will (b) be useful and helpful that we in purity gather treasures in heaven; for where our treasure is there our heart will be also (Matthew 6:20–21), just as on the contrary whose treasure is on earth their heart also clings fast to earth. It will (c) be useful and much help that we have a heavenly, spiritual, quick, and clear disposition which strives upward: just as thick, gross, earthly bodies sink downward: let us then have a fervent heart which climbs upward like flame or smoke pillars (Song of Songs 3:6). It will also (d) much help more and more to accustom ourselves to heaven and heavenly things (compare Daniel 6:11), that we observe all and every opportunity by which our hearts can be raised upward; such as there are in the exercises of religion, in heavenly conversations, contemplations, associations (Luke 24:32).

   XXV. Eighth, Christ's ascension judges those who while they profess to be Christians, that is such as follow Christ (Luke 9:23) and acknowledge that Christ ascended into heaven; nevertheless refuse to follow him there to associate with him in heaven. And who are these? They are (1) all open ungodly who walk so far from heaven that it is even in hell itself; so far from Christ that it is with Satan himself: namely those who accustom themselves to hellish and devilish sins and abominations, to hatred, persecutions, curses, lies, blasphemies, impurities; or all those who are open ungodly (John 8:44), under whom Judas is said to have gone to his place (Acts 1:25). They are (II) such whose walk and way is at least on and in the earth and earthly (John 3:31), who busy themselves only with earthly and worldly things, treasures, honors, and pleasures, minding earthly things (Philippians 3:19; 1 John 2:15–16). They are (III) such whose walk and way is neither in heaven nor altogether in hell; but as it were in the middle; that is who are neither truly godly nor open ungodly; who have something of both parts; who with respect to outward duties of godliness are hypocrites; but with respect to the inward which is of greatest weight and importance ungodly: such as hypocrites are (2 Timothy 3:5; Matthew 7:22; 23:23–27). They are (IV) such whose walk and way at least is not with God, with Christ, with heaven-dwellers, and with heavenly things; that is who do not take their chief delight in the exercises of heaven-dwellers, in knowing, praising, and enjoying God; who do not strive to do God's will on earth as it is done in heaven (Matthew 6:10; Job 23:14–15). How great the misery of all such! They (1) as strangers and far from heaven (Ezekiel 11:15? [?]) so discover and show so earthly, hellish, and devilish nature and disposition (John 8:44), in which the god of this age powerfully works (Ephesians 2:2). They are (2) excluded from fellowship with Christ in whom is not the Spirit of Christ (Romans 8:9, 14), in whom Christ does not live (Galatians 2:20). And who therefore also (3) have no communion with Christ's benefits: neither with his death as whose enemies they are (Philippians 3:18), nor with his resurrection (Colossians 3:1), nor with his ascension (Ephesians 2:5–6). Moreover (4) just as they take no delight in heaven and heavenly things; no but busy themselves with hell and hellish things: so they according to God's righteous judgment will be excluded from heaven and heavenly things forever; and cast down into the place agreeing with their earth and disposition, that is into hell with Judas (Acts 1:25; Matthew 11:23). The causes of this evil to investigate and remove; such as are: (a) blindness of understanding by which it does not know heavenly divine things as they are in themselves, does not comprehend but holds them for foolishness (1 Corinthians 2:14; 1:23). (b) Aversion of the heart from heavenly and spiritual things and contrarily inclined disposition toward things earthly and fleshly (Romans 8:5–7; Philippians 3:19). (c) Too great care and concern over earthly things by which the mind is burdened and pressed downward (Luke 21:34) and all heavenly and spiritual is smothered and choked (Matthew 13:22). (d) Unbelief by which that which is said in Scriptures of God, of Christ, of heavenly things, of the weight of heavenly glory is not sufficiently believed (Hebrews 3:12). (e) Bad and evil examples of this world most powerfully attracting from heavenly to earthly (1 John 5:19; Romans 12:2).

   XXVI. Ninth, Christ's ascension provides us an infallible pledge of our future natural ascension. Since it (1) is God's unchangeable will that where he is there we also be to behold his glory (John 17:24). (II) Since he begged this from his Father for us by his intercession which is always powerful (John 11:22). (III) Since he ascended into heaven for this to prepare place and dwelling for us there (John 14:2). (IV) Since he added thereto an infallible promise that he will return and take us to himself (there), and all (John 12:32). (V) Since he entered into heaven for us or in our place (Hebrews 6:20). (VI) Since he ascended to open the way for us (Hebrews 9:8; 10:19–20), yes to be the way itself by which we through the ascension of Christ our Head himself (Ephesians 1:22) may come to the Father (John 14:6). (VII) Since we already have our flesh in heaven (Ephesians 5:30). And exactly which persons this pledge of Christ's ascension provides: but (1) first those who are his disciples, that is true Christians: for to those alone he promises it (John 14:2) and for those alone he prayed it (John 17:24). (2) Those who spiritually died with him and were made alive and rose with him (Ephesians 2:5–6). (3) Those who already left the world with him; for he does not pray for the world and worldlings (John 17:9) and does not desire their presence (v. 24). (4) Those who spiritually already ascended with him (Colossians 3:1) and have their citizenship and walk already in heaven (Philippians 3:20). (5) Those who tread the way of life which leads upward (Proverbs 15:24), the fresh and living way (Hebrews 10:20). (6) Those who with longing expect his return or appearing and meanwhile fight the good and excellent fight and keep faith and good conscience unquenched and unscathed (2 Timothy 4:7–8).

   Chapter XVII

   On the Mediator's Sitting at God's Right Hand

   Ephesians 1:20–22

   Which he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church, etc.

   I. Thus we climb to the third step of Christ's exaltation which is his sitting at God's right hand: which the apostle sets before us and represents (Ephesians 1:20).

   The Explanatory Part

   II. In which words the exaltation of Christ at the right hand of his Father God is shown. 1. Is presupposed v. 20, where is depicted:

   1. The exalter, wrapped in the little word And: and thereby is indicated the God of our Lord Jesus Christ, the Father of glory, to whom it befitted and suited to bring his Son, the Lord of glory (1 Corinthians 2:8), through the Spirit of glory (1 Peter 4:14) to the glory of sitting at his right hand. Therefore although this exaltation as being an outward work belongs properly to the entire Trinity; yet economically it first belongs to the Father who set the Son in this glory; just as the Son is seated or sits in the same.

   2. The exaltation: ἐκάθισεν seated. The root καθίζω although not seldom in intransitive sense means to sit (like the Hebrew יָשַׁב to sojourn, dwell, sit with rest:) as Hebrews 1:3 ἐκάθισεν εἰς δεξιᾷ seated at the right hand; yet in this place in transitive sense I make sit, I seat, I place, likewise Matthew 21:7; 1 Corinthians 6:4, namely just as judges and rulers are accustomed there: and God (2 Thessalonians 2:4? [?]). Although Stephen also saw Jesus seated standing at God's right hand (Acts 7:55). So that sitting seems to indicate lordship itself and standing the exercise of lordship. When he is now said to be seated at God's right hand; thereby is indicated that he is exalted and elevated by another's power and therefore that he sits at God's right hand not merely as Son of God or with respect to his divine nature alone, as which he cannot be elevated; but also with respect to his human nature; or rather as Mediator God-man with respect to both natures equally, as God manifest in flesh taken up in glory (1 Timothy 3:16).

   3. The exalted, namely Christ whom God according to the preceding half verse raised from the dead, him, the same αὐτόν as the manuscript of Camerarius has: καὶ καθίσας αὐτὸν and seated him. He is therefore exalted and elevated with respect to the person, not with respect to the human nature alone to which would have been communicated a divine glory, omnipresence, omnipotence as the Ubiquitarians (defenders of Christ's bodily omnipresence) want; how he according to both his natures is exalted and elevated at God's right hand we will explain in its place.

   4. The terminus of exaltation: ἐν δεξιᾷ αὐτοῦ at his right hand. Often also ἐκ δεξιῶν at the right hands in plural (Hebrews 1:3, 13), perhaps to indicate that God properly has no right hand in sense of human form; nor that God's right hand means a place from which with the Ubiquitarians to hold that Christ's human nature because seated at God's right hand therefore omnipresent: but that the same in improper sense means God's power, authority, and glory: compare Isaiah 48:13; Psalm 118:14–16; Habakkuk 2:16, from which Christ is said (Hebrews 1:3) seated at the right hand of Majesty on high; and he (Luke 22:69): "From now on the Son of Man shall be seated at the right hand of the power of God." And he is said to sit in the way of judges who are accustomed not to stand at the judgment seat but to sit thereon: unless perhaps that he is said to sit also in distinction from the high priest of the Old Testament who indeed entered the sanctuary but stood there, not sat. Although he also to the reason indicated in the explanatory part is said to stand (Acts 7:56). But the chief difficulty is here that Christ by this sitting at the right hand seems exalted above his Father who sits at his left hand: which difficulty some seek to remove by holding that the left hand is worthier than the right hand bringing thereto some places from heathen writers: to which some Papists join who because they had noted on some episcopal seals that Paul held the right hand of Peter so that nothing of the mastery and primacy of Peter might depart on this way had in common that the left hand is more considerable than the right: against which infinite testimonies of tried Scripture cry out; just as Scripture everywhere, for example Genesis 48:17–19; Matthew 25:33–34. Others would rather that Christ sits at the Father's right hand comparatively to others who sit at his left hand; thus Maldonatus on Matthew 16:18–19. Others again want that it is thus said with respect to sitting at the left hand above which sitting at the right hand is worthier and more considerable. But that difficulty the apostle removes 1 Corinthians 15:27 when he says that God indeed subjected all things to his Son Christ; but he excepts him who subjected all things to him: with which agrees and concurs the usage of Scripture in Bathsheba sitting at the right hand of King Solomon (1 Kings 2:19) and in the church standing at Christ's right hand (Psalm 45:10 etc.), which most appears in that the Father is said to have set the Son at the right hand (Psalm 110:1, 5) and also Psalm 16:8. From which therefore is alluded to the sitting of the highest Jewish court in which אב בית דין the father of the house of judgment or אב בית דין the father of the judgment house sat at the right hand of the נשיא Nasi or Prince of the Sanhedrin who brought the judged and sentenced to execution: (Conf. Targum on Song 7:4.) Compare John 5:22.

   V. To sit therefore at God's right hand means in Christ the highest authority, highest power and glory (Ephesians 1:20–21; Hebrews 1:3; Philippians 2:9; Hebrews 2:9). Not exactly the essential power and glory which belongs to him by virtue of his divine nature absolutely equal with that belonging to the Father and Holy Spirit; but a mediatorial power and glory imparted to him from the Father (Matthew 28:18). This mediatorial sitting at God's right hand therefore consists:

   VI. First in his majesty and glory, indeed not infinite; but such a great one as can fall to the Mediator God-man. By which he shows himself as the only King and Monarch (Psalm 2:6) and Supreme Head of his church (Ephesians 1:20–22), to whom belongs all power in heaven and on earth (Matthew 28:18), a better covenant mediator (Hebrews 8:6–7; 12:24? [?]), yes also in his power and authority since everything in heaven, on earth, and under the earth stands and must be subject to him willingly or unwillingly (Philippians 2:9–10). Let me say it in one word by which he is next to God the Father.

   VII. Second it presupposes the exact execution, perfection, and fulfillment of the mediatorial work which he had to perform and complete on earth: of which the apostle says Hebrews 1:3: "After he had by himself purged our sins sat down at the right hand of the Majesty on high"; and ch. 10:12. From which the Savior himself also sought and required not but the glorification of God after accomplishing the mediatorial work (John 17:4–5), and the apostle testifies therefore that he after making himself of no reputation and being obedient to the Father to death then first was exalted (Philippians 2:8–9; 1 Peter 1:11). And thus it also had to happen as the Savior himself acknowledges (Luke 24:26, 46), because the rest of sitting does not suit but the work accomplished (Hebrews 4:10), nor ruling but to those who suffered (Romans 8:17), nor triumphing but to those who overcame (2 Timothy 2:5).

   VIII. Third it encloses the actual performance of his kingly power. For this reason the apostle explains sitting at God's right hand promised Psalm 110:1, 1 Corinthians 15:25: "He must reign as King": compare Romans 14:9. Which encloses in itself: (I) legislation or rather the proclamation of the gospel. From which the scepter of Messiah's strength sent forth out of Zion (Psalm 110:2) is explained by the prophets through the law and word going forth out of Jerusalem (Isaiah 2:3; Micah 4:2), by which he thrusts forth his laborers into his harvest to preach the gospel to man and move them to faith and repentance; whose labor he blesses with his powerfulness and blessing so that his church is gathered, maintained, and increased. It encloses (II) subjection of enemies which happens through powerful conversion of the wicked (Acts 16:14) accomplished so through preaching of the Word (Romans 10:14–15) as through illumination and renewal of the Holy Spirit (Romans 15:18–19), so that they thereby pass over from Satan to the party and camp of Christ. It encloses (III) government and rule by which he powerfully governs, directs, raises up those brought over into his kingdom through his Word and Spirit and provides everything necessary for spiritual life and godliness (Isaiah 2:2–3; 1 Corinthians 1:4–8; 30:21; 1 Peter 1:1? [?]). It encloses (IV) strengthening and fortification against assaults of Satan, world, flesh etc. so that they do not slacken, grow faint, or fall down (Acts 23:11; John 16:33; 1 Corinthians 10:13; 2 Corinthians 1:5; Philippians 4:7, 19). It encloses (V) disgracing and confounding of enemies with respect to their enterprises, plots, persecutions, and persons (Psalm 2:3–5, 9; 110:1), from which Stephen saw him standing in heaven at God's right hand (Acts 7:56).

   IX. Fifth, that sitting of Christ at God's right hand has brought about and still daily brings about the extraordinary as well as ordinary outpouring of the Holy Spirit so excellently promised not only under the Old Testament (Joel 2:27–28 with John 14:26; Zechariah 12:10; Isaiah 44:3) but also under the New Testament by Christ himself (John 16:7; Acts 1:4–5). Which outpouring happened there and happens: (I) with respect to time on the fiftieth day after the resurrection and tenth after the ascension, on the day of Pentecost (Acts 2:1). Just as formerly on the same day when the Jewish service through the moral law and gospel (which was in the ceremonial law) was completed God from heaven gave it to be announced only to the Israelites namely on the day of the Passover feast (Exodus 12:1? [?]) so now on the same day the same Mediator delivered the Christian service through the Holy Spirit most perfectly to the apostles to be announced and made known to all nations, as the same on this day was announced and made known to very many (Acts 2:9–11) with such great effect and power that even on that same day as it were firstfruits of the future harvest which would be sanctified out of all peoples about three thousand souls passed over to the party and army of Christ (v. 41). Then (II) with respect to the manner in which this outpouring happened with and under various eminent and glorious signs which showed the powerfulness of the outpoured Spirit: for example (1) with a sound which they would receive to make it heard again in preaching the gospel (Psalm 19:5; Matthew 28:19; Romans 10:18; compare Isaiah 58:1). (2) With a heavenly sound or sound from heaven (Acts 2:2), namely to depict the heavenly gifts of the Holy Spirit (Ephesians 1:3), that is illumination and sanctification to work heavenly motions in the apostles as in their hearers. (3) With sound of a certain wind (Acts 2:2) to signify the penetrating (Hebrews 4:12–13), purifying and uniting (Psalm 66:10; Zechariah 13:9), refreshing (John 16:7), urging and driving (Romans 8:14) workings of the Holy Spirit. (4) Then of a mighty wind or descending (Job 1:19; Matthew 7:27 with Acts 2:37) and also scattering (Psalm 1:4; 35:5). (5) With tongues (Acts 2:3) with which the apostles through the Spirit foreseen and endowed would preach the gospel (Isaiah 50:4; Psalm 45:2; 1 Corinthians 13:1). (6) With distributed or various tongues so that namely the apostles would be more suitably made to preach the gospel to all peoples, tongues, and nations (Acts 2:3–4, 6 with Matthew 28:19). (7) With fiery tongues (Acts 2:3) to make the apostles fiery, zealous, burning, and powerful to be able to speak with great freedom (v. 14; 4:8; Ephesians 6:19), and also to kindle in their hearers burning, earnestness, and zeal (Romans 12:11).

   (a) In faith (Matthew 15:28; Romans 4:20). (b) In confession of the truth (Psalm 116:10; 119:46). (c) In godliness (there vv. 138–139). (d) In prayers (Romans 8:27). Further also (III) with respect to powerfulness and effects and fruits: (1) That sound of wind filled the whole house (Acts 2:2) as sign that the entire church would be occupied and filled therewith (1 Corinthians 3:16 with Ephesians 4:9–10). (2) That fire sat on each and every one who were in the house (Acts 2:3). So that they (3) were all filled with the Holy Spirit (v. 4; Acts 7:55; 6:8) and also with respect to all their faculties (1 Thessalonians 5:23). That they (4) began to speak with other tongues (Acts 2:4), that is other men (Ephesians 4:22–24), new creations (2 Corinthians 5:17) to become who would speak, think, do in another way than before (Romans 12:2; compare 1 Corinthians 3:12). That they (5) spoke the great works, mighty deeds of God (Acts 2:11). And (6) to astonishment and wonder of the hearers (vv. 7, 12). (7) To conversion of very many (v. 41). That outpouring moreover consists in the communication of spiritual gifts by which and with which Christ sitting at God's right hand fills all things (Ephesians 4:10) from Psalm 68:19; Ephesians 1:3 in much fuller measure than formerly under the Old Testament happened: which most visibly appears in these three particulars. (I) In the way and manner of communicating his gifts: when formerly under the Old Testament through dreams and visions, through shadows and types he communicated sufficient knowledge of divine things; now under the New Testament he brings knowledge through manifestation and manifest clarity of Spirit and power (1 Corinthians 2:4–5), from which he is named a Spirit of wisdom and revelation (Ephesians 1:17), as through whom according to the gift of God's grace we are manifested the unsearchable riches of Christ and the mystery hidden from all ages in God in which is manifold wisdom of God (Ephesians 3:7–10). Which also seems to be indicated when the Holy Spirit under the signs and images of a mighty driven wind, of divided tongues and of an earthquake under the New Testament is communicated (Acts 2:2–3; 4:31). While formerly under the Old Testament the LORD was in the whisper of a gentle stillness (1 Kings 19:11–12). (II) In the object and its ample extent: when formerly the Spirit was poured only on the Jews; now on all flesh (Joel 2:28; John 4:21, 23; Acts 10:34–35). (III) In the abundance, multitude, and measure itself of spiritual gifts: so that where formerly he was communicated dropwise like dew (Deuteronomy 33:28), now like streams of rivers he overflows entirely and all (Isaiah 44:3), from which the whole earth is said to be full of the knowledge of the LORD as the waters cover the sea bed (Isaiah 11:9; Jeremiah 31:34; John 16:12–13).

   X. Sixth, that sitting of Christ at God's right hand causes his intercession (Romans 8:34) by which he maintains and watches the cause of his own not with humble prayer just as he formerly on earth prayed (Luke 23:34? [?]) but in a completely glorious and splendid way; by showing to his Father his satisfaction for his own, his merits, and by only willing etc. from the power thereof (John 17:24). Which intercession since it belongs to his priestly ministry we handled on purpose and at length in its place Chapter VII.

   XI. Seventh, that sitting brought about and brings daily the institution and establishment of the churchly service both extraordinary as ordinary (Ephesians 4:11–13), the fruitfulness and protection thereof through the presence of his grace to the end of the ages (Matthew 28:18–20), of which elsewhere.

   XII. Finally eighth, the power to judge the living and the dead (John 5:22). When he hereafter at the end of the times will set all before his judgment seat (2 Corinthians 5:10) and raise his own to highest glory (Matthew 25:34) and press down his enemies and set as footstool for his feet (Psalm 110:1; Matthew 22:44? [?]), of which more and broadly in its place.

   XIV. The Savior now sits at God's right hand as God-man according to both his natures, the divine as well as the human; although in entirely different way: with respect to the divine nature certainly not by obtaining a new majesty, glory, or any perfection either by right or actually: but (1) by illustrious manifestation of the divine glory which he possessed with the Father from all eternity (John 17:5) but which during his humiliation he had restrained and hidden. (II) In an incomprehensible use and exercise of divine authority and power in gathering, preserving, governing, and protecting the church. But with respect to the human nature in receiving a new majesty, authority, and power imparted to it (for which he more properly is said to be seated by God at his right hand, Ephesians 1:20), and in using and exercising that received power and authority.

   XV. As regards the circumstances both (I) of place: He sits at God's right hand in heaven (Ephesians 1:20), in the highest heaven (Hebrews 1:3), the throne of divine Majesty (Hebrews 8:1), whither he is reported elevated and placed by his ascension (Mark 16:19; Ephesians 4:8). II. Of time: And indeed (1) as God, as regards essential eternity he sat from all eternity (John 17:5). (2) As promised Mediator but still to appear in the flesh he was destined to sit at his time at God's right hand (Psalm 110:1) and thereby already sat in potency and as it were by right (Psalm 2:6; Isaiah 9:5). (3) As man he first began to sit at God's right hand after his humiliation (Hebrews 1:3; Philippians 2:8–9) and after his ascension into heaven (Mark 16:19). And finally (4) as God-man he was also exalted and elevated after his ascension insofar as the divine glory of the person became more splendid and showed itself more powerfully: so that the human nature having received new glory, authority, and power began to show and bear itself in full emphasis as head of the church (Ephesians 1:20–22).

   The Polemical Part

   XVI. The most controversial points which belong to this place we handled already Chapter VIII of the Mediator as King and Chapter XIV of the Mediator's exaltation, so that here nothing else to do than a certain review. The question is therefore first: whether the Mediator on account of that sitting at God's right hand so already not at least partly named Son? The Socinians from hatred of Christ's coeternal and consubstantial deity with the Father hold that. The Remonstrants in not so broad at least agree that there are more causes and reasons of this sonship than one; and thus entirely from mere love to the Socinians. The Reformed although they acknowledge that there are more than one cause and reason by which he is known and acknowledged by us as the Son of God, such as his conception by the Spirit (Luke 1:35), his performed divine miracles (John 10:19 etc. v. 36), his resurrection from the dead (Romans 1:4; Acts 13:32–37) to which also would be added (though Scripture nowhere brings it to this end that I know) his sitting at God's right hand: nevertheless acknowledge no other essential and constituting cause of this sonship than his eternal generation from the Father (Psalm 2:7), according to which he is God's own Son (Romans 8:32) and only-begotten Son (John 3:16), whose goings forth are from of old from the days of eternity (Micah 5:1). Although they also grant that the mediatorial authority and power which he enjoys by sitting at God's right hand is given and commended to him from the Father (Psalm 2:6; Matthew 28:18; Ephesians 1:20; Philippians 2:9–10; Psalm 110:1), they do not allow: (1) that the giving Father dispossessed himself of the kingdom. (2) That this given authority and this power excludes the essential authority and essential power of the divine Person; no but much rather presupposes it: because he sitting at God's right hand would not come powerfully to gather, extend, govern, and protect his church unless through the power of his divine Person. For which reason he sending forth his apostles to gather for himself a church after imprinting on them that all power was given him in heaven and on earth promised them that he would be with them all the days to the end of the world (Matthew 28:18–20). The foundation of the orthodox opinion lies in his eternal and with the Father coexisting deity, as also in his eternal birth which we proved on purpose and at length in Book II Chapter XXVI. The foundation of the opposite opinion lies therein that the Mediator's sonship is brought by the Scriptures to other causes. We since we already long before acknowledged that it is brought thereto as to causes of manifestation so deny that it is brought thereto as to essential and constituting causes of sonship; to which the parties have brought or can bring nothing but their assumption, namely the denial of Christ's eternal deity.

   XVII. The second: whether Christ's sitting at God's right hand consists therein that his human nature the communicated divine properties to it through the personal union, omnipresence and omniscience, omnipotence, full and complete use? The Lutherans to have Christ's flesh present in the Holy Supper and eaten with the mouth hold that to the same through the personal union divine properties were communicated; but only with respect to possession and being: but that it received the same with respect to enjoyment and power, that is with respect to their full use first in his exaltation and especially in his sitting at God's right hand. The Reformed as they deny that any divine properties through the personal union were communicated to the human nature also deny that the human nature had the use of those divine properties: although they grant that the Mediator's Person sitting at God's right hand uses the properties of both natures fully. The grounds of both opinions we examined Chapter XIV §1. Hence the question:

   XVIII. Third: whether he also with respect to the divine nature sits at God's right hand? The Socinians because they do not acknowledge the divine nature in the Mediator are forced to deny this point. The Lutherans because they (according to the preceding reason part) place the nature of sitting at God's right hand in the full use of the communicated divine properties to the human nature also deny the same with respect to the divine nature. The Reformed hold the same fixed. The grounds of both parties we examined Chapter XIV §11.

   (IV) The fourth: whether the Mediator by sitting at God's right hand is alone the only Monarch and Head of the church. Just as the Socinians from the sitting at God's right hand make Christ God's viceroy; so the Papists after Christ's ascension and after his sitting at God's right hand first Peter as his viceroy on earth and afterward Peter's successors the Roman popes. But that opinion besides its props we examined and refuted Chapter VIII of the Mediator as King §15.

   XX. The fifth: whether Christ since he sits at God's right hand as man or also as Mediator must be prayed to? The Socinians since they do not acknowledge him as God from eternity hold that. The Lutherans because they teach that the human nature in and by sitting at God's right hand obtained communicated divine properties hold that the man must perfectly be established. The Papists to more suitably bring the honor of adoration to the holy heaven-dwellers hold likewise. Some among the Reformed because they do not carefully enough distinguish the concept of pure deity from that of Mediator hold likewise. The common opinion of the Reformed denies it. We depicted this controversial point Book V Chapter II §26.

   XXI. The sixth: whether Christ sitting at God's right hand with his body is only in heaven? The Papists to favor their transubstantiation and Mass; and the Lutherans to favor their consubstantiation that Christ's body in the Supper is eaten orally by the communicants: hold that his body also now while he sits at God's right hand is present at the signs and with the communicants; while the Ubiquitarians also add that the same is everywhere, and thus seek to prove among other things namely because God's right hand is everywhere and consequently Christ's human nature sitting at God's right hand is everywhere. Concerning this controversial point we have long before been busy more than once, for example Book II Chapter X and Book V Chapter IV and will be busy therewith yet in Book VII Chapter III.

   The Practical Part

   XXII. As regards the meditation: since the exalted Mediator by sitting at God's right hand properly and formally is King; so sufficiently the entire meditation which we applied to the Mediator as King Chapter VIII with necessary changes and somewhat more distinctly suited to the present matter can here without trouble be transferred: so that here nothing else to do than only a somewhat review. First then his sitting at God's right hand provides us most powerful matter and ground for his glorification: after the example of the four beasts and twenty-four elders in Revelation who bring glory and honor and thanksgiving to him who sits on the throne (Revelation 4:9–11; 5:17?). For in whose glorification (1) the Father made such glory of his strength and power so splendid and beaming (Ephesians 1:19–20). Whom he (II) also so highly glorified that he placed him at his right hand, that is in Majesty, Authority, and Power next to himself and as it were Companion (v. 20; Zechariah 13:7). Whom he (III) exalted far above all rule and authority and power and dominion (Ephesians 1:21). Whom he (IV) gave a name above every name that is named not only in this world but also in the coming one (v. 21; Philippians 2:10). Under whose feet he (V) put all things (v. 22; Hebrews 2:7–8). Before whom he (VI) willed that every knee should bow of those in heaven, on earth, and under the earth (Philippians 2:10). Whom he (VII) willed to be worshiped by all the angels (Hebrews 1:6). Whom he (VIII) established as head over the church of which we through his grace are members (Ephesians 1:22). So that he (IX) might be above all things (there). Who (X) fills all in all with his grace and gifts (there v. 23; 4:8, 10; John 1:16). Who moreover (XI) is worthy of all glory (Revelation 4:11) and who merited the same through his humiliation and obedience (Philippians 2:7–10). And who therefore (XII) according to his right seeks and requires the glorification of his Father himself (John 17:1, 5). From whom we (XIII) through such benefits are bound and obligated to thanksgiving and glorification (Revelation 5:8–9). In whose glory and glorification (XIV) our glory itself consists (Philippians 1:26). Should we then not glorify this one whom the Father so highly glorified; who merited all glory for himself and from whom we have all glory to expect; should we not I say glorify this one with all reverence and power? But in what way shall we glorify him? Answer: That we (1) him whom God exalted and elevated far above all most excellent things of the whole world (Ephesians 1:21) with our hearts and affections exalt and elevate above the whole world and above all that is therein precious and dear (Philippians 3:7–8; Matthew 10:37). That we (2) with our mouth with the beasts in Revelation give Majesty, glory, and thanksgiving to him who sits on the throne at God's right hand (Revelation 4:9). That we (3) cast ourselves down with the twenty-four apocalyptic elders before him who sits on the throne at God's right hand (there v. 10): and that we humbly and meekly bow our knees before him (Philippians 2:9–10). That we (4) with the same worship him who lives on the throne at God's right hand forever and ever (Revelation 4:10; Hebrews 1:6; Psalm 95:6). That we (5) with the same elders cast down our crowns before his throne (Revelation 4:10), that is that for his glory we renounce all our own honor and glory (Psalm 115:1), yes that we devote all our glory, authority, power, and all we are or can do readily and willingly to his glorification (Philippians 1:20–21), that we finally (6) glory only in him (Philippians 1:26; 3:3; Jeremiah 9:24), because we have a Head who sits at God's right hand. Likewise what we said above Chapter VIII §20.

   XXIII. Second it provides us most sweet comfort: to which use and benefit the apostle applies its contemplation Hebrews 12:2: "Looking to Jesus the founder and perfecter of our faith who for the joy set before him endured the cross despising the shame and sat down at the right hand of the throne of God." It gives us comfort: (I) In all tribulations however great they may be, whether spiritual or bodily: because we have a Lord, yes Head next to God himself who sits at the right hand of God's power (Luke 22:69), who looks down on our lot and state (Isaiah 66:1) and can change the same with a single nod (Psalm 77:11? [?]). Especially (II) in case of persecutions when enemies in multitude with power and deceit approach us (Psalm 3:1), that we have a Head sitting at God's right hand far above all rule and authority and power and dominion (Ephesians 1:20–21), who will set all his and our enemies as footstool for his feet (Psalm 110:1; 118:15? [?]). (III) In case of all despisings and contempts, that our Head when he despised the despisings and shame sat down at the right hand of the throne of God (Hebrews 12:2), and that we on the same conditions will be placed there (Revelation 3:21). (IV) In case of weakness by which we are not able to bear such painful and great assaults and attacks of tribulations; that the exceeding greatness of God's power by which he seated Christ at his right hand also works in us who believe (Ephesians 1:19–20), and that we can do all things through Christ who strengthens us (Philippians 4:13). (V) In case of death and death's anguish and soul-anxiety: so we but with Stephen fix and fasten the eyes of our understanding and faith toward heaven to see Jesus standing at God's right hand ready and prepared to receive our spirit (Acts 7:55, 60).

   XXIV. Third Christ's sitting at God's right hand frightens his enemies with fear and trembling: that they with the kings of the earth, great and rich hide themselves in caves and among rocks of the mountains (Revelation 6:15–16). But who are Christ's enemies? They are (1) all open ungodly who oppose and resist his Majesty and Dominion which he possesses at God's right hand (John 21:14? [?]; Luke 19:14, 27; Psalm 2:1–3). They are (II) secret hypocrites who outwardly which are of less weight and importance keep him (Matthew 7:21–22); but inwardly which is of greatest weight and importance show themselves enemies of Christ's cross (Philippians 3:18–19; 2 Timothy 3:5). They are (III) who openly mock or assault his kingdom or church with the kings and peoples of the earth (Psalm 2:1–3; Acts 4:26–27) with Saul (Acts 9:1–2) and especially not the Antichrist that false prophet, the purple- and scarlet-colored harlot who is accustomed openly to wage war with the red dragon our Michael and his own (Revelation 13:7–8; 12:17). Let this fright and terror seize them (1) the Majesty of him who sits on the throne of Majesty on high; for which Majesty even John himself though friend was greatly frightened in a certain vision (Revelation 1:13–18). Let fear and terror seize them (2) his iron scepter with which he will crush and shatter his enemies like potters' vessels (Psalm 2:9). Let him (3) fear and terror the Father's promise that he will set those enemies to his Son sitting at his right hand more certainly than anything certain as footstool for his feet (Psalm 110:1). Let him finally (4) fear and terror his frightful judgments themselves executed on his enemies (Revelation 19:19; 16:10).

   Chapter XVIII

   On the Mediator's Ransom-Redemption Itself

   Matthew 20:28

   The Son of Man came not to be served but to serve and to give his life as a ransom for many.

   I. In this book concerning the state of grace we have considered its foundation and rule according to which all grace and salvation is dispensed to the sinner, namely the covenant of grace: we considered the dispenser of all grace and salvation, the Mediator Jesus Christ: now remains that we pass over to the dispensation or administration of grace, concerning which four things come before us to investigate and consider; namely the redemption or ransom-purchase by which the Mediator acquired grace for the sinner; then the application of the acquired grace; then the object of both, namely the church; finally the various ways and manners of dispensing the covenant of grace. The first we will handle in this chapter; the second throughout the whole sixth book; the third in the whole seventh book; and the last in the whole eighth book. The nature of the ransom-purchase or redemption will sufficiently represent to us the grace-dispenser himself (Matthew 20:28).

   The Explanatory Part

   II. In and with which words the Savior, having rejected and rebuked the vain and proud request of the mother of Zebedee's sons, having called together his disciples, counsels them to humility and low-mindedness, among other reasons, with the example of his coming to bring about redemption or ransom-purchase for sinners. Concerning which is noted:

   1. The comer to redeem, the Son of Man, the speaking Redeemer himself who according to his two natures is then named Son of God (Psalm 2:7; Matthew 16:16 and elsewhere): then again Son of Man (there v. 13; Psalm 8:4 compared with Hebrews 2:6–8; 1 Corinthians 15:27; Psalm 80:17? [?]; Daniel 7:13), and commonly in the Gospels, for example Matthew 9:6; Mark 2:10; Luke 5:24; John 1:51; Acts 7:56; Revelation 1:13. Now the name אדם Adam, a man; בן אדם son of Adam or son of man among Hebrews means a man of despised state and condition (Psalm 89:19? [?]). Thus the old Jews explain the naming of בנות אדם daughters of Adam or daughters of men (Genesis 6:2) and set over against them בני האלהים sons of God: likewise בני האישים sons or children of the mighty, heroes (Psalm 49:2? [?]), likewise בני איש sons of a man, that is considerable or בני אדם sons or children of Adam, sons or children of man are γηγενεῖς earth-born, that is inconsiderable, lowly, despised. Thus Christ also commonly names himself, although not always, while he namely almost or scarcely is thus named by anyone else; to this: (1) To indicate the truth of his human nature. (2) To distinguish himself from the other divine Persons as the only man among them. (3) To choose from very honorable names and titles given to the Messiah in Scriptures the humblest and to indicate his κένωσις emptying of which Philippians 2:7 speaks: on which also that he is named בר אנש son of man or son of a man (Daniel 7:13) in the same sense in which Isaiah 53:3 it is said that he was נבזה וחדל אישים despised and the most unworthy among men; who had no house of his own where he could lay his head; something which very suitably fits this place where he seeks to fashion and form his disciples to modesty, humility, and contempt of all worldly pride and haughtiness. As if he said: I your Lord and Master above whom you surely can neither have nor find greater, who am the Son of God name myself and a son of man; I have given you an example: for I also did nothing from considerations of my own profit and advantage and did not array myself in splendor, glory, and pleasures for show; but I underwent all kinds of discomforts for my own's sake; and I will yet undergo greater and heavier things, even a most shameful and reproachful death: namely entirely otherwise and entirely opposite than happens in worldly kingdoms where subjects die for the honor, glory, and greatness of their kings: so you also etc.

   II. The aim of coming which is twofold namely:

   1. A rejected and disapproved aim: not to be served as is accustomed to secular kings. Διακονηθῆναι to be served, that is ἵνα διακονηθῇ that he be served, that he allow himself to be served or as our version has to be served. It is a Greek idiom such as also occurs Matthew 2:18; 1 Timothy 1:11; Hebrews 7:11. The root διακονέω means I serve, I minister, I hold another as my master, I subject myself to him, I seek his glory and advantage. This denies he therefore the first and immediate aim of his first coming namely to be exalted; but to be humbled, to empty himself and assume the form of a servant (Philippians 2:6–7). Although meanwhile the mediate aim of his first as of his second coming was in all ways his glorification (Luke 24:26; Philippians 2:8–10).

   2. An approved, permitted, and acknowledged aim and indeed likewise twofold:

   α. More general: but to serve, namely not only God whose servant he became by his eternal suretyship (Isaiah 53:11; compare Isaiah 42:1; 52:13; Zechariah 3:8), whom God the Father subjected to himself and to his law (Galatians 4:4) as obedient to him to death yes to the death of the cross (Philippians 2:7); but also men (John 13:5, 12–14). By that serving is indicated the entire state of his humiliation.

   β. More particular namely the redemption or ransom-purchase: to give his life as a ransom for many. In and with which words is expressed:

   a. The price of ransom-purchase and redemption: τὴν ψυχήν αὐτοῦ his soul. Not some other lesser and meaner things; but the most excellent, the soul itself: in Greek ψυχήν in Hebrew נֶפֶשׁ of whose significations we already reminded in Chapter XIII explanatory part. Here since it means the nobler part of man it will indicate that Christ not only laid down bodily death for us; but also above spiritual: if it means a soulless body then it will indicate that he on the contrary not only underwent spiritual but also bodily death as ransom-price: if it means the whole man then it will indicate that Christ gave himself as ransom-price; not only as man but also as God (Acts 20:28; 1 John 1:7), and thus an absolutely infinite price; consequently such a great price for which no greater nor can be thought; and for the redemption of those to be redeemed in all ways suitable and sufficient: if finally the word means life then it will indicate that he gave all his lives which he had, the natural, spiritual, and eternal as ransom-price for redemption.

   b. The payment of this price: δοῦναι λύτρον ἀντὶ to give as ransom for etc.. Where the Greek word λύτρον means a ransom, ransom-redemption price or the price which must be paid to redeem captive soldiers: this word derives from λύω I loose, that is I unbind, I release, also I pay; both because by the ransom-price the bound or captive is unbound and released; as because such price is paid for redemption of captives. So that thus is indicated that our redemption from spiritual captivity happens not by mere forgiveness; but by payment of a price, and indeed a ransom-price (1 Corinthians 6:20; 1 Peter 1:18–19), from which it is commonly named ἀπολύτρωσις a ransom-redemption (Romans 3:24; Ephesians 1:7, 14; Colossians 1:14; Hebrews 9:15). The participle ἀντί for used of persons means substitution (Matthew 20:28; 27:27? [?]). According to Grotius on Christ's satisfaction. In the verb δοῦναι to give is indicated the act itself of payment, voluntary and from grace by him who by the power of his divine nature has power over life and death (John 10:18).

   c. The guilty persons for whom he paid the price: ἀντὶ πολλῶν for many. Not for few although comparatively to others not redeemed it is also said (v. 16; ch. 7:14), nor for all (there vv. 21–22; John 17:9); but for certain definite men who elsewhere are named his people (Matthew 1:21), his sheep (John 10:11, 15), his church (Acts 20:28) etc., and of that order and rank all and each indifferently who although indefinitely regarded are not few but many like the sand of the sea (Genesis 13:16; 22:17), like the stars of heaven (Genesis 15:5; 22:17), although comparatively also few (Matthew 20:16; 7:14).

   The Doctrinal Part

   III. The Mediator therefore whom we hitherto showed and represented placed in the place of his own by giving his soul and laying down his life as ransom-price redeemed them from the state of spiritual servitude to a state of blessedness. For this was (1) foretold from of old under the Old Testament; for example Hosea 13:4? [?]; Psalm 130:8; Hosea 13:14 with 1 Corinthians 15:55; Isaiah 25:8; Psalm 49:15? [?]. This is (II) prefigured and shadowed in Moses leading the Israelites out of Egyptian servitude: in Joshua the same into Canaan: in the Judges the Israelites out of enemies' servitude restoring to blessedness who from this are often named redeemers (Judges 3:9; 2 Kings 13:5), in the high priest and Levitical priests when they for redemption of sinners from punishment-guilt placed themselves or death of sacrificial animals (Leviticus 1:5 etc.; 3:2 with John 10:17–18; 18:4–6; Hebrews 9:22–23, 26). This is (III) fulfilled under the New Testament according to all those places in which he is said λύτρωσθαι to ransom (Matthew 20:28; Mark 10:45), ἀντιλύτρωσθαι to have given himself as ransom (1 Timothy 2:5–6), through price (Ephesians 1:7; Colossians 1:14; Romans 3:24 with 1 Corinthians 1:30), ἀπολυτρόω to ransom-redemption (Hebrews 9:12; Titus 2:14; 1 Peter 1:18), ἀγοράζω to purchase (1 Corinthians 6:20; Revelation 5:9), ἐξαγοράζω to redeem by purchase (Galatians 3:13; 4:5), to have delivered himself for our sins (Galatians 1:4; 2:20; Ephesians 5:2, 5; Titus 2:14; Hebrews 9:14–15), to save his people (Matthew 1:21), to save that which was lost (Luke 19:10). And for this he is (IV) commonly named גואל Goel that is Redeemer, Deliverer (Isaiah 19:20; 43:1? [?]; 49:25–26; Daniel 12:1? [?]).

   IV. The foundation of this redemption lies (1) in God's fatherly love and his tenderest mercy toward the lost sinner (Ezekiel 16:3–6; John 3:16; Romans 5:8; 1:18? [?]; 24? [?]). Then (II) in his unchangeable righteousness (Genesis 18:25 with Romans 1:32; 2 Thessalonians 1:6), by which he does not want sin to go unpunished (Psalm 5:4–6; Zechariah 8:17; Isaiah 1:15–14? [?]). (III) In the natural holiness and righteousness of God by which he cannot but hate sin (Psalm 5:5–7; Habakkuk 1:13), which hatred in God does not mean passion of disposition but the effect thereof; or his will to punish. (IV) In the intrinsic merit of sin from whose power sinners are worthy of death (Romans 1:32), to which therefore God as righteous Judge of the earth cannot but give what is justly due (Genesis 18:25), from which it is said that it is just with God to repay evil to the evil-doer (2 Thessalonians 1:6). (V) From the nature of the law which (since it is nothing else than a prescription of duty under threat of punishment either expressed or understood [by which a law differs from counsel or simple direction such as in prescriptions of physicians or opinions of counselors: and God cannot but create for rational creatures a law]; ) cannot but require execution of the punishment threatened and announced to its transgressors. (VI) From God's wisdom and providence as Ruler and Governor: as who does not suffer that laws rightly given for the best and benefit of the common good be violated with impunity to the common detriment: compare Psalm 100:2 with 8? [?]. Finally (VII) from consideration of the punished Son of God himself: for if God without detriment to his glory as regards punishment of sins and sinners could have forgiven (dispensed); then he would have spared his Son, his own, only-begotten, and most beloved Son (Romans 8:32), and if there had been with him no necessity to punish then it would truly (without God's blasphemy said) have been an unworthy cruelty not only simply to punish him for others' sake; but also for others' sake to punish him so severely. All these points in judgment to prove the necessity of satisfaction are more suitably and easily brought to one chief proof and press more strongly against the denying party; since united strength is so much stronger than if we reason and dispute from and with this or that chapter alone, for example from God's natural righteousness by which he must punish the sinner.

   XX. This was the first means of ransom-redemption namely redemption from guilt of sins through satisfaction: now follows the second namely acquisition and obtaining the right to the good through merit: for the set ransom-price serves not only to take away from us the punishment-guilt of all evil; but also to acquire and obtain the right to all good. So namely that just as sin reigned unto death so also grace might reign through righteousness to eternal life through Jesus Christ our Lord (Romans 5:21). Now to the ransom-price belongs the worthiness of meriting: (I) From the power of the nature of satisfaction since the same by redeeming us from punishment-guilt of death and complete hell restores us meanwhile equally in the right to all kinds of life and blessing (Galatians 3:13–14). Then (II) from the power of the promise of the law; since he to fulfill the righteousness of the law (Romans 8:3–4) not only by suffering the punishments threatened on disobedience but also by doing most exactly and perfectly the duties prescribed by it obtained the reward which the law promises to the obedient (Leviticus 18:5; Ezekiel 20:11, 13; Romans 10:5; Matthew 19:17; Romans 2:6–10). Further (III) from the equivalence of the set ransom-price insofar as the same from the dignity of the doing Person is of infinite worth as we already long before showed and he thereby merits that we not only be powerfully redeemed from evil; but also obtain the good. From which we also see that Christ's merit does not arise either (1) from a pure mere covenant like the merit of the first-created man if he had exactly kept the law; nor (2) from somewhat propriety from whose power without any obligation and promise God sometimes brings to the unredeemed works the one or other external reward (Exodus 1:19–20). But (3) from the equivalence of his obedience: insofar as not only a divine Person equal to God was obedient (Philippians 2:6–8) and the obedience itself as of the God-man was unbegun and unobligated; because the law obliges not the God-man but only man: let me add that he also did more than the law demands of men namely such wonderful works, such extraordinary benefits to men for strengthening and confirming our faith and for imitating the life with respect to priestly intercession likewise of his entire exaltation, resurrection, ascension, and sitting at God's right hand to apply the acquired redemption.

   XXI. We have had the nature, causes, and means of redemption:

   XXV. Fourth, this sitting of Christ provides a most powerful impulse and urge to fight bravely against the spiritual enemies of Christ and of us: (I) Against Satan the red dragon who seeks to strangle and smother the woman (the church) and her Son with all his power (Revelation 12:4, 12, 17; 1 Peter 5:8; Ephesians 6:11). (II) Against the flesh and its motions and desires (1 Peter 2:11; Galatians 5:16–17). (III) Against the world and what is in the world (James 4:4; 1 John 2:15–16; Romans 12:2). Against those enemies we must fight bravely: Because we (1) have a Fieldmarshal who sits at the right hand of God (Luke 24:49), far above all rule and authority and power and dominion (Ephesians 1:21), who long ago powerfully brought those enemies under (John 14:30; 16:11), who stripped the principalities and powers (Colossians 2:14–15), and will crush them under our feet (Romans 16:20). Who moreover (2) in all things like us was tempted yet without sin so that he might be merciful and have compassion on us who are tempted and tried (Hebrews 2:17–18; 4:15). (3) Because we will not be exalted with Christ sitting at God's right hand on his throne until we have lawfully and faithfully fought (2 Timothy 2:5; Revelation 3:21), just as Christ was not exalted and elevated on the throne at God's right hand in heaven until after he fought and overcame (Revelation 3:21). (4) Because by fighting bravely with Christ in God's power we will with him set our and his enemies in this way as footstool for our feet (Psalm 110:1; 1 John 2:13; 5:4).

   XXVI. Fifth it reminds us that we as members to our Head sitting at God's right hand prove and show our righteous and due duties. And what are they? (1) That we him whom God by seating him at his right hand established as Head over his church (Ephesians 1:22–23) and him alone acknowledge (Hebrews 1:13), just as the Israelites David (2 Samuel 19:42–43). (II) That we are united with him as members with the head most closely so that we may become one spirit with him (1 Corinthians 6:17). That rooted and built up in him (Colossians 2:7), holding the head (Colossians 2:19) from which the whole body furnished and knit together by joints and bands grows with God's growth. Also (III) that we exercise communion with him as members with the head and subjects with their Prince (1 John 1:3; 1 Corinthians 1:9). Moreover (IV) that we show love as members to the head and subjects to their Prince: this he required from his own before his death (John 14:21). This Peter after the resurrection repeatedly testified (John 21:17), this Paul demands under pain of curse (1 Corinthians 16:22), and Peter requires the same in believers (1 Peter 1:8). Further (V) that we as our Head exalt and elevate him with all kinds of honor, with all kinds of glory: as who is said to be crowned with glory and honor (Hebrews 2:7), whom God highly exalted and gave him the name above every name (Philippians 2:9–10; Ephesians 1:21), before whom God willed every knee to bow of those in heaven, on earth, and under earth (Philippians 2:10), whom all creation in heaven gives honor (Revelation 5:13). Moreover (VI) that we under him as under our Head and as under the chief Leader of our salvation (Hebrews 2:10) fight bravely against his and our enemies as soldiers of Christ (2 Timothy 2:5), while he with his angels fights against the dragon (Revelation 12:7), of which more and broadly in the preceding reason part. Also (VII) that we bend our knees willingly and sincerely before him as our Head (Philippians 2:9–10), show and bear obedience to him in everything (Hebrews 5:9; 1 John 2:4), have our eyes fixed on him as on our Head, that we walk in everything just as he walked (1 John 2:6; 3:3), just as Saul when he spoke to him from heaven immediately showed himself obedient: Lord what do you want me to do? (Acts 9:6). Finally (VIII) that we trust on him as on our Head who sits at God's right hand in all cases believingly and confidently (Acts 18:9–10; Hebrews 13:6; Revelation 2:10). And so that we may more readily prove and show these and other duties to our Head let us think and consider: (1) That he himself requires the same from us (John 15:14? [?]). (2) That they belong to him from the nature of the case: for he is exalted by God to his right hand far above all rule etc. (Ephesians 1:21), he has a name above every name (Philippians 2:9–10), he is Lord from heaven (1 Corinthians 15:47). (3) That he is a holy Head (Isaiah 10:20), a righteous Head (Acts 3:14; 7:52), whose commands are holy and righteous (Romans 12:2), who righteously come suffered (1 Peter 3:18), who righteously ascended into heaven (1 John 2:1), who rules in righteousness (Hebrews 7:2; Psalm 72:2? [?]). (4) That he is a meek Head (Matthew 11:28–29), inclined and disposed to compassion (Hebrews 4:15), readily and easily accessible to the throne of grace (Hebrews 4:16). (5) That he is a Head present everywhere with all his members (Matthew 18:20; 28:20). (6) That he is a Head who from heaven looks down on all things with his all-penetrating eyes (Revelation 2:18), and that John saw him so mighty in heaven (Revelation 1:14), who tries and examines hearts and reins (Revelation 2:23), who knows all our affairs most exactly (there v. 2). Finally (7) that he is a powerful yes almighty Head (Revelation 1:8), armed with a scepter of strength (Psalm 110:2), with an iron scepter to bruise his enemies (Psalm 2:9), but also meanwhile with a golden scepter like Ahasuerus (Esther 5:2) for benefit, grace, and favor to his sons: yes that he has all power in heaven and on earth (Matthew 28:18).

   *********

   XXVII. Ninth the sitting of Christ provides us infallible pledge of our future natural ascension. Since it (1) is unchangeable will that where he is there we also be to behold his glory (John 17:24). (II) Since he by his intercession always powerful begged the same from his Father for us (John 11:22). (III) Since he for this ascended into heaven to prepare place and dwelling for us there (John 14:2). (IV) Since he added thereto infallible promise that he will return and take us to himself (there), and all (John 12:32). (V) Since he entered heaven for us or in our place (Hebrews 6:20). (VI) Since he ascended to open the way for us (Hebrews 9:8; 10:19–20), yes to be the way itself by which we through the ascension of Christ our Head himself (Ephesians 1:22) may come to the Father (John 14:6). (VII) Since we already have our flesh in heaven (Ephesians 5:30). And exactly which persons Christ's ascension provides this pledge: but (1) first those who are his disciples that is true Christians: for to those alone he promises it (John 14:2) and for those alone he prayed it (John 17:24). (2) Those who with him spiritually died, made alive, and rose with him (Ephesians 2:5–6). (3) Those who already left the world with him; for he does not pray for the world and worldlings (John 17:9) and does not desire their presence (v. 24). (4) Those who spiritually already ascended with him (Colossians 3:1) and have their citizenship and walk already in heaven (Philippians 3:20). (5) Those who tread the way of life which leads upward (Proverbs 15:24), the fresh and living way (Hebrews 10:20). (6) Those who with longing expect his return or appearing and meanwhile fight the good fight and keep faith and good conscience unquenched (2 Timothy 4:7–8).

   Chapter XVIII

   On the Mediator's Ransom-Redemption Itself

   Matthew 20:28

   The Son of Man came not to be served but to serve and to give his life as a ransom for many.

   I. Having in this book considered the state of grace, its foundation and rule according to which all grace and salvation is dispensed to the sinner, namely the covenant of grace: we considered the dispenser of all grace and salvation, the Mediator Jesus Christ: now remains to pass to the dispensation or administration of grace, concerning which four things to investigate and consider; namely the redemption or ransom-purchase by which the Mediator acquired grace for the sinner; then the application of acquired grace; then the object of both, namely the church; finally the various ways and manners of dispensing the covenant of grace. The first we handle in this chapter; the second the whole sixth book; the third the whole seventh book; and the last the whole eighth book. The nature of the ransom-purchase or redemption will sufficiently represent to us the grace-dispenser himself (Matthew 20:28).

   The Explanatory Part

   II. In and with which words the Savior having rejected and rebuked the vain and proud request of the mother of Zebedee's sons, called together his disciples, counsels them to humility and lowliness of mind, among other reasons with the example of his coming to effect redemption or ransom-purchase for sinners. Concerning which is noted:

   1. The comer to redeem: the Son of Man, the speaking Redeemer himself, who according to his two natures is then named Son of God (Psalm 2:7; Matthew 16:16 etc.); then again Son of Man (there v. 13; Psalm 8:4 compared with Hebrews 2:6–8; 1 Corinthians 15:27; Psalm 80:17; Daniel 7:13), and generally in the Gospels (e.g. Matthew 9:6; Mark 2:10; Luke 5:24; John 1:51; Acts 7:56; Revelation 1:13). Now the name אָדָם Adam, man; בֶּן־אָדָם son of Adam, son of man with Hebrews means a man of despised state (Psalm 89:19). Thus old Jews explain bənōṯ ’āḏām daughters of men (Genesis 6:2) over against bənê hā’ĕlōhîm sons of God; likewise bənê ’îšîm sons of men, i.e. considerable, or bənê ’āḏām sons of Adam, earth-born, inconsiderable, lowly, despised. Thus Ezekiel, Daniel, Zechariah while conversing with angels are admonished of their frailty by naming sons of man. Thus Christ commonly names himself though not always while he almost or scarcely is so named by others; to this: (1) To indicate truth of his human nature. (2) To distinguish himself from other divine Persons as only man among them. (3) To choose from very honorable names and titles given Messiah in Scripture the humblest and indicate his kenōsis emptying (Philippians 2:7): on which also he is named bar ’ĕnāš son of man (Daniel 7:13) in sense Isaiah 53:3 he was nibzeh wəḥădal ’îšîm despised, most unworthy among men; who had no house of own where to lay his head; fitting this place where he seeks to fashion disciples to modesty, humility, contempt of worldly pride. As if he said: I your Lord and Master above whom you can have none greater, who am Son of God name myself son of man; I gave you example: for I did nothing for own profit, did not array in splendor for show; but underwent discomforts for mine; will undergo greater, most shameful death: entirely opposite worldly kingdoms where subjects die for kings' honor: so you also etc.

   II. Coming to redeem: ἦλθεν came namely in flesh to distinguish this coming from his coming in glory to judge living and dead most gloriously (Matthew 25:31; 2 Thessalonians 1:7). Also indicates his presence before that coming; for no one comes who is not. Meanwhile his coming in incarnation nothing else than preparation for his humiliation, death, redemption.

   III. Aim of coming twofold namely:

   1. Rejected aim: not to be served as secular kings. Διακονηθῆναι idiom for ἵνα διακονηθῇ. Root διακονέω I serve, subject myself, seek another's glory. Denies first immediate aim of first coming to be exalted; but to humble, empty self, assume servant form (Philippians 2:6–7). Mediate aim of first and second coming his glorification (Luke 24:26; Philippians 2:8–10).

   2. Approved aim likewise twofold:

   α. General: but to serve not only God whose servant by eternal suretyship (Isaiah 53:11; cf. 42:1; 52:13; Zechariah 3:8) subjected to Father and law (Galatians 4:4) obedient to death of cross (Philippians 2:7); but men (John 13:5, 12–14). Serving indicates entire state of humiliation.

   β. Particular: redemption: to give his life as ransom for many.

   a. Price: τὴν ψυχὴν αὐτοῦ his soul not lesser things but most excellent soul itself (nepeš Hebrew; cf. Chapter XIII expl.). Here nobler part of man: Christ laid down not only bodily but spiritual death. Soulless body: not only spiritual but bodily death. Whole man: gave self as ransom not only as man but God (Acts 20:28; 1 John 1:7) absolutely infinite price no greater conceivable, sufficient for redeemed. Life: gave all lives natural/spiritual/eternal ransom.

   b. Payment: δοῦναι λύτρον ἀντί ransom (lytron) price to redeem captives. From lyō loose/pay. Indicates redemption from spiritual captivity not mere forgiveness but price payment ransom-price (1 Corinthians 6:20; 1 Peter 1:18–19), hence apolutrōsis ransom-redemption (Ephesians 1:7,14; Colossians 1:14; Hebrews 9:15). ἀντί substitution (Matthew 20:28; 27:27?). Δοῦναι voluntary gracious act by who has power over life/death (John 10:18).

   c. Guilty persons: ἀντὶ πολλῶν for many not few (though comparatively v.16; 7:14) nor all (vv.21–22; John 17:9) but definite men: his people (Matthew 1:21), sheep (John 10:11,15), church (Acts 20:28). All/each of that order though indefinitely many like sea sand (Genesis 13:16; 22:17), stars (Genesis 15:5; 22:17) though few comparatively (Matthew 20:16; 7:14).

   The Doctrinal Part

   III. Mediator shown placed for his own by giving soul/laying down life ransom redeemed from spiritual servitude to blessedness. (I) Foretold Old Testament (Hosea 13:4?; Psalm 130:8; 13:14 w/1 Corinthians 15:55; Isaiah 25:8; Psalm 49:15?). (II) Prefigured: Moses out Egyptian servitude; Joshua into Canaan; Judges out enemies' servitude restorers/redemers (Judges 3:9; 2 Kings 13:5); high priest/Levites placing self/sacrificial death for sinners' guilt (Leviticus 1:5 etc.; 3:2 w/John 10:17–18; 18:4–6; Hebrews 9:22–23,26). (III) Fulfilled New Testament: lytrōsth redeem (Matthew 20:28; Mark 10:45); antilutrōsth gave self ransom (1 Timothy 2:5–6) through price (Ephesians 1:7; Colossians 1:14; Romans 3:24 w/1 Corinthians 1:30); apolutrōsis ransom-redemption (Hebrews 9:12; Titus 2:14; 1 Peter 1:18); agorazō purchase (1 Corinthians 6:20; Revelation 5:9); exagorazō redeem purchase (Galatians 3:13; 4:5); delivered self sins (Galatians 1:4; 2:20; Ephesians 5:2,5; Titus 2:14; Hebrews 9:14–15); save people (Matthew 1:21); save lost (Luke 19:10). Hence named gō’ēl Redeemer (Isaiah 19:20 etc.). (IV) Commonly go’ēl Redeemer (Isaiah 19:20; 43:1?; 49:25–26; Daniel 12:1?).

   IV. Foundation (1) God's fatherly love/tender mercy lost sinner (Ezekiel 16:3–6; John 3:16; Romans 5:8; 1:18?; 24?). (II) Unchangeable righteousness (Genesis 18:25 w/Romans 1:32; 2 Thessalonians 1:6) sin unpunished (Psalm 5:4–6; Zechariah 8:17; Isaiah 1:15–14?). (III) Natural holiness/righteousness hates sin (Psalm 5:5–7; Habakkuk 1:13) hatred God's will to punish. (IV) Intrinsic merit sin death-worthy (Romans 1:32), God righteous Judge gives due (Genesis 18:25); just repay evil evil-doer (2 Thessalonians 1:6). (V) Law nature (prescription duty/threat punishment distinguishing law from counsel) requires execution threatened transgressors. (VI) God's wisdom/providence as Ruler laws for common good not impunity (Psalm 100:2 w/8?). (VII) Punished Son: if God without glory-detriment could forgive spared Son (Romans 8:32); if no necessity punish unworthy cruelty punish own Son others' sake so severely. These to prove satisfaction necessity more suitably one chief proof stronger against deniers than single chapter e.g. natural righteousness.

   XX. First means ransom-redemption: redemption guilt sins satisfaction: now second acquisition right good merit: ransom-price serves take away punishment-guilt all evil acquire right all good. So sin reigned death grace reign righteousness eternal life Jesus Christ Lord (Romans 5:21). Ransom-price worthiness meriting: (I) Satisfaction nature redeeming punishment-guilt death/complete hell restores right all life/blessing (Galatians 3:13–14). (II) Law promise: fulfilling law-righteousness (Romans 8:3–4) suffering disobedience punishments doing perfectly duties obtained reward law promises obedient (Leviticus 18:5; Ezekiel 20:11,13; Romans 10:5; Matthew 19:17; Romans 2:6–10). (III) Equivalence ransom-price dignity doing Person infinite worth merits not only powerfully redeemed evil obtain good. Christ's merit not (1) pure covenant first man's law-keeping; nor (2) propriety God external reward unredeemed works (Exodus 1:19–20). But (3) obedience equivalence: divine Person equal God obedient (Philippians 2:6–8) obedience God-man unbegun/unobligated (law obliges man not God-man); did more law demands men: wonders/extraordinary benefits strengthening faith imitating life priestly intercession entire exaltation resurrection ascension sitting right hand apply acquired redemption.

   XXI. Nature causes means redemption: now object. Objects not angels good not needing nor evil eternally chained hopelessness (2 Peter 2:4; Jude 6; Revelation 20:2) but men not all/absolutely few/all each; infinite worth ransom-price many (Matthew 20:28). Though set redemption easily redeem all/each some say Christ died sufficiently all/each powerfully/effectively: since weight/worth powerfulness depends not only weight but Father's disposition/intent (John 17:9). With Scripture say not all/each: not ransom-price offered those damned before death (1 Peter 3:19–20) nor after damned (Romans 8:34). But (1) his church (Ephesians 5:23,25–27; Acts 20:28; Revelation 5:9; 1:5; Titus 2:13–14). (2) His sheep (John 10:11,15; Hebrews 13:20 w/exclusion goats Matthew 25:32). (3) His people (Matthew 1:21; Titus 2:14). (4) His brothers (Hebrews 2:11). (5) His children/seed (Hebrews 2:13–15; Isaiah 53:10; Psalm 22:30? [?]). (6) God's children/people (John 6:39–40). (7) Those Father gave redeem (John 17:2,9; cf. 6:37–40,50–54 w/17:24).

   XXII. Yet remain fruits/benefits ransom-redemption: (1) Confirmation/strengthening covenant grace ratified testator's death (Hebrews 9:16–17); no covenant benefit/salutary without sin removal ransom-price (Isaiah 59:2) hence all promises yes/amen Christ (2 Corinthians 1:20). (II) Reconciliation God faith presupposed: removes enmity God/man (Colossians 1:20; Ephesians 2:16; Romans 5:10; 2 Corinthians 5:18–21) sin hatred cause removed effects cease; restores peace God Christ our peace (Ephesians 2:14), reconciliation (1 John 2:1–2), propitiation (Romans 3:25). (III) Redemption all truly evil especially (1) original/active sin (Hebrews 1:3; 1 John 3:8; 1 Peter 1:18). (2) Coming wrath (1 Thessalonians 1:10). (3) Law curse (Galatians 3:13–14). (4) Sin wages death (Hebrews 2:14–15). (5) Hell/triumph dominion spiritual enemies (there; Luke 1:74). (6) Present evil world (Galatians 1:4; Revelation 14:3–5). (IV) Abrahamic blessing/Holy Spirit bringing (Galatians 3:13–14). (V) Adoption God's household (Galatians 4:4–6). (VI) Justification/forgiveness sins (Ephesians 1:7; Colossians 1:14; Romans 5:19; 2 Corinthians 5:20–21; Revelation 1:5; Romans 5:9; Hebrews 10:16–18). (VII) Sanctification (1 Corinthians 6:11; 1:30; Titus 2:14). (VIII) Spiritual freedom (Galatians 5:1). (IX) Bold access throne grace every need (Hebrews 10:19–20). All benefits presuppose preparatory conditions faith/conversion.

   The Polemical Part

   XXIII. Question school controversies. First: true ransom-redemption by Christ? All open unbelievers Jews Muhammadans deny: all mouth-confess Christ accept New Testament affirm; convince unbelievers if possible usefully follow Paul: Athenians (Acts 17:22); Felix/Drusilla (24:25); Romans epistle. From right reason principles heathens; Old Testament accepted Jews/Muhammadans convince unavoidable necessity either whole human race eternal perdition or certain redemption. Following assumptions proved: (1) God from whom all by nature. Therefore (II) cannot but prescribe laws rational creatures ruled morally. (III) Divine laws nature/threat punishment proportion violation. Therefore (IV) violating law infinite Majesty offended infinite punishment-guilt. (V) Lawgiver's natural holiness/righteousness hate sin/righteous Judge cannot leave unpunished. Therefore (VI) either sinner eternally lost or interposer take punishment redeem. Since (VII) sinner finite cannot endure infinite punishment eternity: certain infinite dignity person take infinite weight punishment. Since (VIII) God punishes man's sin in man: must true man thus God-man. Since (IX) no God-man but Jesus innocent suffered all extremes: he alone Redeemer fulfilling law-righteousness redeems sinful man punishment-guilt eternal death obtains right eternal life. Or if (X) our Jesus not Redeemer show another lacking necessary Redeemer requisites divine/human natures innocent person. Since (XI) matter such human reason cannot discover must revealed: therefore (XII) Scripture revealing it divine origin/authority. Finally (XIII) answer all contrary: from necessity Redeemer.

   XXIV. Second: Christ's ransom-redemption only announcing God's promises forgiveness sins/eternal life conditional law Moses improved? Socinians deny coeternal deity/consequent equivalent satisfaction reduce redemption those mixtures. Christians grant Christ announced salvation-way/example confirmed doctrine death; after resurrection/ascension maintains sinners' cause heaven/crowns righteous judgment: deny (I) first announcer spiritual promises. (II) Improved Mosaic law. (III) Forgiveness/eternal life depend law-obedience/good works: say (IV) benefits equivalent satisfaction acquired ours true faith apprehended. Socinians' contrary opinions: (1) Christ first proclaimer forgiveness refuted Old Testament (Leviticus 4:20,31,35; 2 Chronicles 7:14; Jeremiah 31:34; 33:8; Zechariah 3:17; Psalm 32:1; 65:4?; 103:3). Eternal life Leviticus 18:5; Ezekiel 20:11 w/Romans 10:5 etc. (2) Improved law refuted Book V Ch.VI §17; purposely place. (3) Forgiveness/good works depend refuted justification chapter. Christ satisfied refuted §12 doctrinal; urge defense.

   (III) Third: if satisfaction admitted other than God's mere gracious acceptance? Socinians minimize/deny satisfaction deny Christ's: Socinus Christ died benefit announced/improved Moses conditional obedience/attract/lure example; death/resurrection confirmed promises; heaven advocates sinners' cause; judgment brings promised life. Socinian sympathizers Arminians Curcellaeus (Dissert. de vocib. Trinit. §30), Episcopius (Apolog. ch.VIII f.94) etc. English Antinomians: Christ died sufficiently all/each powerfully/effectively. Reformed: Christ sent announced salvation-way/example death confirmed truth; post-resurrection/ascension heaven pleads/crowns righteous judgment: deny (I) first announcer. (II) Law improved. (III) Forgiveness/life hang law-obedience: say (IV) benefits equivalent satisfaction applied true faith. Socinians' opinions: (1) Christ announcer spiritual promises infinite Old (Leviticus 4:20 etc.). (2) Law improved Book V Ch.VI §17. (3) Obedience/law forgiveness refuted justification. Christ satisfied §12 doctrinal.

   (IV) Fourth: Christ's satisfaction placed own place sins/guilt reckoned? Socinians satisfaction deny Christ's deny sins reckoned guilt/guilt alone: Socinians Christ died us i.e. our sake benefit/enlarged Moses forgiveness/salvation conditional obedience attract; death confirmed promises heaven advocates judgment crowns. Papists Christ's satisfaction ours somewhat deny Christ's obedience/righteousness imputed: substitute own righteousness merit eternal life aided. Reformed Christ satisfaction placed redeemed sinners sins whole guilt reckoned suffered/died our place. Grounds §12: Socinians Christ's suffering/death martyrs (Colossians 1:24 w/2 Timothy 2:10) apostle contradicts (1 Corinthians 1:13). Socinians Christ's death not Old Testament believers Paul contradicts (Hebrews 9:15). Scripture Christ's suffering/death prophet/martyr but testator (Hebrews 9:15–17; Galatians 3:17). Socinians Christ's suffering not manifest God's righteousness apostle contradicts (Romans 3:25). Socinians Christ not curse us (Galatians 3:13 w/Deuteronomy 21:23). Reformed objections: Socinians mark sins actual transferred nature: sins laid guilt reckoned. Civil obligation payer debtor: criminal Christ's payment punishment not stain. Christ's payment guilt not thief. Parties Socinus deny Christ's suffering/death extend Old believers contradicts Paul Hebrews 9:15. Law curse Galatians 3:13 Deuteronomy 21:23. Nothing Socinians pretend: (A) Scriptures reject substitution Moses/Israelites/father/son/man/man: extraordinary covenant Father/Son placed redeemers. (B) No substitution graves Deuteronomy 24:16 2 Corinthians 5:6: God power substitution self. Creature no power innocent life/judge accept one another's life/rightfully offer: supreme Judge absolute right life/death; Christ God right self (John 10:18). Therefore different reason. (C) Unjust/righteous punish guilty cruel innocent Son guilty's benefit Socinians acknowledge Christ: guilty Christ's place not. Reformed gladly certain confusion persons Christ/redeemed sinners not absolute: Savior not sinner sinners not Saviors; confusion not stain sins self redeemer but punishment. Christ's sins laid not actual transfer punishment reckoned. God's understanding no error sins reckoned not committed/perpetrated stain transferred Christ Surety (expromissor) not stain sins self. Christ's satisfaction place sinners form no reputation despised/contemptible (Isaiah 53:2–3). Place men held punishment God's justice sins context: not bore stain. Finally (6) parties pretend Christ Father loathsome/rejected disowned son: not Christ sinner left punishment sins reckoned guilty treated though sinner. Reformed deny sins laid stain but guilt/punishment: Christ God treated though sinner.

   (VII) Eighth: Christ's sins-bearing began crucifixion ended resurrection? Obligation suffer sins punishment Christ's eternity peace-council Father/Son Father demanded Son undertook satisfaction sins: whether bare surety (fidejussor) redeemed remained guilty actual payment or absolute own-surety (expromissor) whole guilt transferred once Old Testament believers? Controversial investigated Book V Ch.II. Execution some Christ's bearing/suffering punishments began/crucifixion-ended resurrection. Controversial settled Book V Ch.XI §34. English Law-opposers Christ's sins-bearing began crucified ended resurrection. Reformed Christ bore punishment sins incarnation especially death cross cried out (John 19:30) unless add three days tomb thereby not suffered sins but state dominion death (Acts 2:24). They: (1) Incarnation acknowledgment undertaken guilt (Psalm 40:8 w/Hebrews 10:5,7,9; circumcision blood signed/sealed handwriting sins). (2) Servant form likeness sinful flesh entire life until death proof transferred sin (Philippians 2:7–8). (3) Death threatened first man includes all miseries sinner lifetime: Christ payment guilt fitting life subjection miseries. (IV) Pains Christ bore life aimed satisfaction sins (Isaiah 53:3–5). (V) Christians scarce bound say Christ's humblest birth < angels poverty temptation rejection soul-anxiety Gethsemane bloody sweat condemnation church/world thorny crown mockings thousand things not satisfaction bear punishment? Especially (VI) apostle expressly poor make rich (2 Corinthians 8:9). Objections Paul nothing crucifixion Christ's death imputed forgiveness: apostle denies crucifixion payment not all sufferings/crucifixion worthless God threatened death sin (Genesis 2:17; Romans 6:23); no blood-forgiveness (Hebrews 9:22). Deny crucifixion alone: resurrection firmest reason redemption Scriptures opposite (1 Peter 1:3; 3:21). Socinians Christ's death Old believers Paul Hebrews 9:15. Law-opposers covenant grace absolutely unconditional refuted Book V Ch.I §§20,22,37. Covenant God's/Christ's side unconditional men's salvation hangs means/conditions faith/conversion God wills not acquired enjoyed without faith/conversion. Scripture sinners pre-conversion wrath-children (Ephesians 2:1–3; 1 Thessalonians 1:21? [?]; Romans 9:25; 11:25). Gospel excludes unbelieving/impenitent actual forgiveness announces condemnation benefits only believers (John 3:18,36; 1 Corinthians 16:22). Spirit/Word powerfulness sinner salvation presupposes still sin-state outside salvation (Titus 3:5; John 5:24; 1 Thessalonians 2:10; James 1:21). Contrary Old/New believers guiltless pre-faith/conversion Christ's satisfaction actual forgiveness pre-faith/conversion church/heaven joy sinner conversion (Luke 15:7,10). Evangelical benefits presuppose actual guilty/miserable: forgiven presupposed guilty (Romans 4:7). Impute pre-birth sanctification/glorification God elected eternity sins peace-council Son satisfaction merits eternal life actual pre-faith/conversion. (4) Gospel pre-conversion wounded/miserable/lost (Ezekiel 33:11; Acts 26:18; 2 Timothy 2:25–26) harsh if pre-conversion grace/salvation state. (5) Scripture pre-conversion sinners wounded etc. God's rich grace Ephesians 2:7 exceeding power Ephesians 1:19 pledge second glorious resurrection Revelation 20:6. Further beware worst never return sin-grave like Lazarus/others died twice; Christ risen once dies no more Romans 6:9 we John 11:26. Finally gradually prepare blessed resurrection timely finish work 2 Timothy 4:7–8 Savior forty days ascension settled kingdom-things Acts 1:3 Matthew 28:18–20.

   *********

   Chapter XVII

   On the Mediator's Sitting at God's Right Hand

   Ephesians 1:20–22

   ...and seated him at his right hand in the heavenly places far above all rule and authority and power and dominion and above every name that is named not only in this world but also in the coming one. And he put all things under his feet and gave him as head over all things to the church...

   I. Thus we climb to third step Christ's exaltation: sitting God's right hand: apostle sets forth/represents (Ephesians 1:20).

   The Explanatory Part

   II. Words exaltation Christ Father's right hand God. 1. Presupposed v.20 depicts:

   1. Exalter and indicates God our Lord Jesus Christ Father glory to whom befitted bring Son Lord glory (1 Corinthians 2:8) through Spirit glory (1 Peter 4:14) sitting right hand. Exaltation outward work belongs Trinity; economically first Father set Son glory; Son seated.

   2. Exaltation seated (ekathisen). Root kathizō intransitive sit (Hebrew yāšaḇ dwell/rest) Hebrews 1:3 seated right; transitive place Matthew 21:7 1 Corinthians 6:4 judges/rulers. Stephen Jesus seated standing God's right Acts 7:55. Sitting indicates lordship standing exercise. Said seated God's right: exalted another's power not merely Son God/divine nature (cannot elevated) but human nature/Mediator God-man both natures equally God manifest flesh (1 Timothy 3:16).

   3. Exalted Christ God preceding half raised dead him (auton Camerarius ms seated him). Exalted person not human nature alone communicated divine glory omnipresence etc. Ubiquitarians; how both natures exalted God's right explain place.

   4. Terminus right hand. Often ek dexiōn plural Hebrews 1:13 God no right hand human-form sense; God's right hand improper God's power/authority/glory (Isaiah 48:13; Psalm 118:15–16; Habakkuk 2:16). Christ seated right Majesty high (Hebrews 1:3); "Son Man seated right God's power" (Luke 22:69). Sit judges sit judgment seat not stand unless high priest Old Testament entered sanctuary stood not sat. Also stand reason explanatory Acts 7:56. Chief difficulty Christ sitting right exalted above Father left: some left worthier heathen; Papists Paul right Peter primacy; infinite Scripture contra Genesis 48:17–19 Matthew 25:33–34. Others Christ right comparative others left; Maldonatus Matthew 16:18–19. Others right worthier left. Apostle removes 1 Corinthians 15:27 God subjected all Son excepted subjugator. Agrees Bathsheba right Solomon 1 Kings 2:19 church right Christ Psalm 45:10. Alludes Jewish highest court ’āḇ bayiṯ dîn father judgment house right nāsî’ Sanhedrin prince executed sentenced (Targum Song 7:4) John 5:22.

   V. Sit God's right Christ highest authority/power/glory Ephesians 1:20–21 Hebrews 1:3 Philippians 2:9 Hebrews 2:9. Not essential power/glory divine nature equal Father/Holy Spirit mediatorial imparted Father Matthew 28:18. Mediatorial sitting God's right:

   VI. First majesty/glory not infinite great Mediator God-man. Shows only King/Monarch Psalm 2:6 church Head Ephesians 1:20–22 all power heaven/earth Matthew 28:18 better covenant Hebrews 8:6–7; 12:24? power/authority everything heaven/earth/under subject Philippians 2:9–10. One word next God Father.

   VII. Second exact execution/perfection mediatorial work earth Hebrews 1:3 "purged sins himself sat Majesty high" 10:12. Savior sought glorification God mediatorial work accomplished John 17:4–5 apostle testifies after humiliation/obedience death exalted Philippians 2:8–9 1 Peter 1:11. Must happen Savior acknowledges Luke 24:26,46 sitting rest work finished Hebrews 4:10 ruling suffered Romans 8:17 triumphing overcame 2 Timothy 2:5.

   VIII. Third actual performance kingly power. Explains sitting Psalm 110:1 promised 1 Corinthians 15:25 "must reign King" Romans 14:9. Encloses: (I) Legislation/gospel-proclamation. Scepter Messiah strength Zion Psalm 110:2 prophets law/word Jerusalem Isaiah 2:3 Micah 4:2 thrusts laborers harvest preach gospel move faith/repentance blesses powerfulness church gathered/maintained/increased. (II) Enemies subjection powerful conversion wicked Acts 16:14 preaching Word Romans 10:14–15 Spirit illumination/renewal Romans 15:18–19 pass Satan Christ's camp. (III) Government powerfully governs/directs/raises Word/Spirit provides spiritual life/godliness Isaiah 2:2–3 1 Corinthians 1:4–8; 30:21 1 Peter 1:1? (IV) Strengthening assaults Satan/world/flesh etc. not slacken/faint/fall Acts 23:11 John 16:33 1 Corinthians 10:13 2 Corinthians 1:5 Philippians 4:7,19. (V) Disgracing/confounding enemies enterprises/plots/persecutions/persons Psalm 2:3–5,9; 110:1 Stephen saw standing heaven God's right Acts 7:56.

   IX. Fifth ordinary/extraordinary Holy Spirit outpouring excellently promised Old Joel 2:27–28 w/John 14:26 Zechariah 12:10 Isaiah 44:3 New Christ John 16:7 Acts 1:4–5. Outpouring fiftieth post-resurrection tenth ascension Pentecost Acts 2:1. Formerly same day Jewish service moral law/gospel (ceremonial) completed heaven-announced Israelites Passover Exodus 12:1? now same day Mediator delivered Christian service Holy Spirit apostles announced nations same day many Acts 2:9–11 effect/power firstfruits future harvest three thousand souls Acts 2:41. (II) Manner various eminent/glorious signs Spirit powerfulness: (1) sound heard gospel-preaching Psalm 19:5 Matthew 28:19 Romans 10:18 Isaiah 58:1. (2) Heavenly sound heaven Acts 2:2 depict heavenly gifts Ephesians 1:3 illumination/sanctification heavenly motions apostles/hearers. (3) Wind sound penetrating Hebrews 4:12–13 purifying/uniting Psalm 66:10 Zechariah 13:9 refreshing John 16:7 urging/driving Romans 8:14. (4) Mighty descending Job 1:19 Matthew 7:27 w/Acts 2:37 scattering Psalm 1:4; 35:5. (5) Tongues preach gospel Isaiah 50:4 Psalm 45:2 1 Corinthians 13:1. (6) Divided tongues preach peoples/tongues/nations Acts 2:3–4,6 Matthew 28:19. (7) Fiery tongues speak boldness v.14; 4:8 Ephesians 6:19 kindle hearers zeal Romans 12:11. (a) Faith Matthew 15:28 Romans 4:20. (b) Truth-confession Psalm 116:10; 119:46. (c) Godliness there 138–139. (d) Prayers Romans 8:27. (III) Power/effects/fruits: (1) Wind filled house church occupied/filled 1 Corinthians 3:16 Ephesians 4:9–10. (2) Fire sat each house Acts 2:3. (3) All filled Holy Spirit v.4 Acts 7:55; 6:8 faculties 1 Thessalonians 5:23. (4) Speak other tongues other men Ephesians 4:22–24 new creatures 2 Corinthians 5:17 speak/think/do differently Romans 12:2 1 Corinthians 3:12. (5) Great works God's mighty deeds Acts 2:11. (6) Hearers astonishment vv.7,12. (7) Many conversions v.41. Outpouring communication spiritual gifts Christ right hand fills Ephesians 4:10 Psalm 68:19 Ephesians 1:3 fuller Old: (I) Way/manner Old dreams/visions/shadows/types sufficient knowledge; New manifestation Spirit/power 1 Corinthians 2:4–5 wisdom/revelation Ephesians 1:17 gospel unsearchable riches Christ mystery ages Ephesians 3:7–10. Spirit mighty wind/divided tongues/earthquake New Acts 2:2–3; 4:31 Old gentle whisper 1 Kings 19:11–12. (II) Object/extent Old Jews now all flesh Joel 2:28 John 4:21,23 Acts 10:34–35. (III) Abundance Old dropwise dew Deuteronomy 33:28 now streams rivers overflow Isaiah 44:3 earth knowledge LORD waters sea Isaiah 11:9 Jeremiah 31:34 John 16:12–13.

   X. Sixth causes intercession Romans 8:34 maintains own cause not humble prayer earth Luke 23:34? glorious/splendid showing Father satisfaction/merits willing John 17:24. Intercession priestly ministry Chapter VII.

   XI. Seventh ordinary/extraordinary church service Ephesians 4:11–13 fruitfulness/protection grace-presence age-end Matthew 28:18–20 elsewhere.

   XII. Eighth power judge living/dead John 5:22. Hereafter end times all judgment seat 2 Corinthians 5:10 raise own highest glory Matthew 25:34 enemies footstool Psalm 110:1 Matthew 22:44? place.

   XIV. Savior sits God's right God-man both natures divine/human unequal: divine not new majesty/perfection right/act (1) illustrious manifestation divine glory eternal Father John 17:5 humiliation restrained/hidden. (II) Incomprehensible exercise divine authority/power church gathering/preserving/governing/protecting. Human receiving new majesty/authority/power (properly seated God Ephesians 1:20) using/exercising received power/authority.

   XV. Circumstances (I) place: right hand heaven Ephesians 1:20 highest Hebrews 1:3 Majesty throne Hebrews 8:1 ascension Mark 16:19 Ephesians 4:8. II. Time: (1) God essential eternity sat John 17:5. (2) Promised Mediator flesh-appear destined sit Psalm 110:1 potency/right Psalm 2:6 Isaiah 9:5. (3) Man began sit post-humiliation Hebrews 1:3 Philippians 2:8–9 ascension Mark 16:19. (4) God-man exalted post-ascension divine glory person splendidly powerful human new glory/authority/power church head Ephesians 1:20–22.

   The Polemical Part

   XVI. Controversies belong Chapter VIII Mediator King XIV Exaltation: review. First: Mediator sitting God's right already not partly named Son? Socinians hate coeternal/consubstantial deity: sonship. Remonstrants more causes sonship Socinians love. Reformed more manifestation causes conception Spirit Luke 1:35 miracles John 10:19 etc. resurrection Romans 1:4 Acts 13:32–37 (Scripture not) sitting right: essential constituting eternal generation Father Psalm 2:7 God's own Son Romans 8:32 only-begotten John 3:16 goings old eternity Micah 5:1. Mediatorial authority/power right hand given Father Psalm 2:6 Matthew 28:18 Ephesians 1:20 Philippians 2:9–10 Psalm 110:1 not (1) giving Father dispossessed kingdom. (2) Given authority/power excludes essential divine Person power: presupposes sitting right church not powerful gather/extend/govern/protect unless divine Person power. Sending apostles gather church imprinted all power heaven/earth promised presence age-end Matthew 28:18–20. Orthodox foundation eternal consubstantial deity eternal birth Book II Ch.XXVI. Opposite sonship other causes. Acknowledged manifestation causes deny essential constituting sonship; parties nothing but assumption Christ's eternal deity denial.

   XVII. Second: Christ's sitting right hand human nature communicated divine properties personal union omnipresence/omniscience/omnipotence full use? Lutherans Supper flesh present/mouth-eaten: human nature personal union divine properties possession/being use/power/exaltation especially sitting right. Reformed deny divine properties communicated human nature/use divine properties: grant Mediator Person sitting right uses both natures fully. Grounds both opinions Chapter XIV §1.

   XVIII. Third: also divine nature sits God's right? Socinians deny divine Mediator nature. Lutherans (preceding) sitting right full use communicated divine properties human nature deny divine nature. Reformed hold fixed. Grounds Chapter XIV §11.

   (IV) Fourth: Mediator sitting right only Monarch/church Head? Socinians sitting right God's viceroy; Papists post-ascension/sitting Peter viceroy earth successors popes. Opinion/props examined/refuted Ch.VIII Mediator King §15.

   XX. Fifth: Christ sitting right as man/Mediator prayed? Socinians deny eternal God. Lutherans human nature sitting right communicated divine properties man perfectly established. Papists adoration heaven-dwellers likewise. Some Reformed pure deity/Mediator concept undistinguished likewise. Common Reformed deny. Controversial Book V Ch.II §26.

   XXI. Sixth: Christ sitting right body only heaven? Papists transubstantiation/Mass; Lutherans consubstantiation Supper body communicants eaten: body sitting right present signs/communicants; Ubiquitarians everywhere God's right everywhere Christ's human right everywhere. Controversial busy Book II Ch.X V Ch.IV VII Ch.III.

   The Practical Part

   XXII. Meditation: exalted Mediator sitting right properly/formally King: Ch.VIII Mediator King meditation necessary changes distinctly suited present matter transferred: review. First sitting right most powerful matter/glorification: Revelation four beasts/elders glory/honor/thanksgiving throne-sitter Revelation 4:9–11; 5:17?. Whose glorification (1) Father glory strength/power splendid Ephesians 1:19–20. Whom (II) highly glorified placed right Majesty/Authority/Power next self Companion v.20 Zechariah 13:7. Whom (III) exalted rule/authority/power/dominion Ephesians 1:21. Whom (IV) name above every named world/coming v.21 Philippians 2:10. Under feet all v.22 Hebrews 2:7–8. Before whom knees bow heaven/earth/under Philippians 2:10. Whom (VII) angels worship Hebrews 1:6. Whom (VIII) head church grace members Ephesians 1:22. That (IX) above all. Who (X) fills all grace/gifts v.23; 4:8,10 John 1:16. Who (XI) worthy glory Revelation 4:11 merited humiliation/obedience Philippians 2:7–10. Who therefore (XII) right seeks Father glorification John 17:1,5. From whom (XIII) benefits thanksgiving/glorification Revelation 5:8–9. Whose glory/glorification (XIV) our glory Philippians 1:26. Glorify Father highly exalted self merited glory expect? (1) Him God exalted above world's excellent hearts/affections exalt world/dear Philippians 3:7–8 Matthew 10:37. (2) Mouth beasts Revelation Majesty/glory/thanksgiving throne-sitter right Revelation 4:9. (3) Cast down elders throne-sitter right v.10 humbly/meekly knees Philippians 2:9–10. (4) Same worship lives throne right forever Revelation 4:10 Hebrews 1:6 Psalm 95:6. (5) Same elders crowns throne v.10 renounce honor/glory Psalm 115:1 devote glory/authority/power Philippians 1:20–21 glory only Philippians 1:26; 3:3 Jeremiah 9:24 Head right hand. Cf. Ch.VIII §20.

   XXIII. Second sitting right sweetest comfort: apostle applies contemplation Hebrews 12:2 "looking Jesus founder/perfecter faith joy-set endured cross shame sat right throne God". Comfort: (I) Tribulations great spiritual/bodily: Lord/Head next God right God's power Luke 22:69 looks lot/state Isaiah 66:1 change nod Psalm 77:11?. Especially (II) Persecutions enemies multitude/power/deceit Psalm 3:1 Head right far rule/authority/power/dominion Ephesians 1:21 enemies footstool Psalm 110:1; 118:15?. (III) Despisings/contempts Head despised/shame right throne God Hebrews 12:2 same conditions placed Revelation 3:21. (IV) Weakness bear painful assaults exceeding greatness God's power seated right works believers Ephesians 1:19–20 all things Christ strengthens Philippians 4:13. (V) Death/death-angst/soul-anxiety Stephen eyes understanding/faith heaven Jesus standing right ready receive spirit Acts 7:55,60.

   XXIV. Third sitting right frightens enemies fear/trembling kings/earth/great/rich hide caves/rocks Revelation 6:15–16. Enemies: (1) Open ungodly oppose/resist Majesty/Dominion right hand John 21:14? Luke 19:14,27 Psalm 2:1–3. (II) Secret hypocrites outward lesser keep Matthew 7:21–22 inward weightiest cross enemies Philippians 3:18–19 2 Timothy 3:5. (III) Mock/assault kingdom/church kings/peoples earth Psalm 2:1–3 Acts 4:26–27 Saul Acts 9:1–2 Antichrist false prophet purple/scarlet harlot red dragon Michael/own war Revelation 13:7–8; 12:17. Fright/terror seize (1) Majesty throne high Majesty John friend vision frightened Revelation 1:13–18. (2) Iron scepter crushes potters' vessels Psalm 2:9. (3) Father's promise enemies Son right footstool Psalm 110:1. (4) Frightful judgments enemies Revelation 19:19; 16:10.

   XXV. Fourth, this sitting of Christ sets most powerful impulse alongside to fight bravely against spiritual enemies of Christ/ours: (I) Satan red dragon strangles/smothers woman(church)/Son all power Revelation 12:4,12,17 1 Peter 5:8 Ephesians 6:11. (II) Flesh motions/desires 1 Peter 2:11 Galatians 5:16–17. (III) World/in-world James 4:4 1 John 2:15–16 Romans 12:2. Fight bravely: (1) Fieldmarshal right God Luke 24:49 far rule/authority/power/dominion Ephesians 1:21 long ago under John 14:30; 16:11 stripped principalities/powers Colossians 2:14–15 crush feet Romans 16:20. Moreover (2) all things like tempted sinless merciful compassion tempted Hebrews 2:17–18; 4:15. (3) Exalted throne right not until lawfully/faithfully fought 2 Timothy 2:5 Revelation 3:21 Christ fought/overcame Revelation 3:21. (4) Fighting bravely Christ God's power set own/enemies footstool Psalm 110:1 1 John 2:13; 5:4.

   XXVI. Fifth reminds members Head right prove righteous/due duties. What? (1) Him God seated right Head church Ephesians 1:22–23 alone Hebrews 1:13 Israelites David 2 Samuel 19:42–43. (II) United Head closest one spirit 1 Corinthians 6:17 rooted/built Colossians 2:7 holding head Colossians 2:19 body joints/bands grows God's growth. Also (III) communion Head/subjects Prince 1 John 1:3 1 Corinthians 1:9. Moreover (IV) love members Head/subjects Prince: required pre-death John 14:21 Peter post-resurrection repeatedly John 21:17 Paul curse-demand 1 Corinthians 16:22 Peter believers 1 Peter 1:8. Further (V) Head exalt/honor/glory: crowned glory/honor Hebrews 2:7 God exalted name above Philippians 2:9–10 Ephesians 1:21 Father willed knees heaven/earth/under Philippians 2:10 creation heaven honor Revelation 5:13. Moreover (VI) under Head chief Leader salvation Hebrews 2:10 fight bravely enemies Christ's soldiers 2 Timothy 2:5 angels dragon Revelation 12:7 preceding reason. Also (VII) knees willingly/sincerely Head Philippians 2:9–10 obedience everything Hebrews 5:9 1 John 2:4 eyes Head walk he walked 1 John 2:6; 3:3 Saul heaven-obedient Lord what do? Acts 9:6. Finally (VIII) trust Head right all cases believing/confidently Acts 18:9–10 Hebrews 13:6 Revelation 2:10. Readily prove duties Head: (1) He requires John 15:14?. (2) Nature case: exalted right far rule Ephesians 1:21 name above Philippians 2:9–10 Lord heaven 1 Corinthians 15:47. (3) Holy Head Isaiah 10:20 righteous Acts 3:14; 7:52 commands holy/righteous Romans 12:2 righteously come suffered 1 Peter 3:18 righteously ascended 1 John 2:1 rules righteousness Hebrews 7:2 Psalm 72:2?. (4) Meek Head Matthew 11:28–29 inclined compassion Hebrews 4:15 accessible throne grace Hebrews 4:16. (5) Head everywhere members Matthew 18:20; 28:20. (6) Heaven looks things penetrating eyes Revelation 2:18 John mighty heaven Revelation 1:14 tries hearts/reins Revelation 2:23 knows affairs exactly v.2. Finally (7) powerful/almighty Head Revelation 1:8 scepter strength Psalm 110:2 iron scepter bruise Psalm 2:9 golden scepter Ahasuerus Esther 5:2 benefit/grace/sons all power heaven/earth Matthew 28:18.

   *********

   state of difference is not (1) whether sinner post-forgiveness freed perdition? Nor (2) God justifying sinner no longer deals as sinner? Nor (3) forgiveness removes obligation punishment? Nor (4) Christ's satisfaction applied removes all guilt/punishment purifies stain? But post-imposition transgressor no longer sinner Christ place? Likewise post-forgiveness actual sins Christ bore cross forgiven? Finally sinning elect not transgressors sins committed not theirs! Last Reformed affirm: (a) Cannot deny law-breaker sinner law-doer/act sinner. (b) Christ charges believers pray forgiveness sins theirs Luke 11:4. (c) Holy Scripture committed sins own Jeremiah 14:7 Isaiah 59:12 Job 7:21 Psalm 25:11. Peter sins bitterly wept Matthew 26:75? (d) God believers' sins holds theirs forgives theirs 1 John 2:12 Jeremiah 33:8 Revelation 2:20; 3:19 2 Timothy 4:16. (e) Elect sins church punishments: no Christian punished evil deeds not theirs Christ's sin others absurdities. Notions Papists justification removes guilt/stain. (f) God believers' sins observes/visits severest judgments necessity prepare/obtain forgiveness faith/conversion. Grounds opposite: (a) Previous refuted §26 Christ's sins only punishment not stain. (b) Christ bore sins cross elect sinners stains Christ's not elect's. Reformed deny sins laid stain punishment alone: Christ God treated sinner. Parties pretend Christ Father loathsome/rejected disowned: not sinner punishment sins reckoned guilty treated sinner. Reformed deny stain sins self Surety (expromissor) punishment. Christ's satisfaction sinners' place form no reputation despised Isaiah 53:2–3 men punishment God's justice sins context: not bore stain. Finally (6) parties pretend Christ bore elect sins not only guilt stain: refuted §26.

   (IX) Ninth: Christ's satisfaction removes all elect guilt? Papists church merits place: distinguish pre/post-baptism/mortal/venial/sin-guilt/punishment/temporal/eternal: Christ's pre-baptism/mortal/sin-guilt/eternal; post-baptism/venial/punishment/temporal men works/hairshirts/fasting/almsgiving/pilgrimages/processions etc. life/post-life purgatory indulgences/masses. Reformed Christ's satisfaction removes all guilt: (1) Infinite worth/dignity nothing added; (2) cleanses all sins 1 John 1:7; (3) God made sin ours righteous 2 Corinthians 5:21; (4) no condemnation Romans 8:1; (5) other satisfaction detracts Christ's perfection excludes participation Romans 10:5 Galatians 5:3–4. Especially (VII) sin offending infinite Majesty death-sin Galatians 3:10 Deuteronomy 27:26 James 2:10. Book IV Ch.III §20. Distinction sin-guilt/punishment fruitless Book IV Ch.IV §23. Temporal punishments Scripture not separated eternal Book IV Ch.IV §24. Purgatory/indulgences/masses fictions place. Nothing weight parties pretend: (1) Scripture temporal punishment believers life: not judicial satisfaction church fathers fatherly chastisements love improvement Hebrews 12:6–7 Revelation 3:19 cf. Aquinas. (2) Satisfaction fathers Schoolmen: not God satisfaction church satisfaction.

   (XVIII) Eighteenth: Christ's satisfaction right acquired only elect? Controversies. (1) Remonstrants Christ satisfaction God acquired right deal sinners new laws/conditions salvation will. Same (II) Christ satisfaction self right not only save believers condemn unbelievers. (III) Origen others Christ devils satisfaction post-punishment saved. (IV) Socinians no substitution/price payment all men/particular. (V) Arminians some substitution/price: all/particular each; acquisition Father's/Christ's intent all application each will/conditions. (VI) Law-opposers general objective grace Christ satisfaction conditional live faith accept; elect absolutely will. Common Reformed Christ satisfaction right God (all right preeminent deity always); self release suretyship debt glorification Philippians 2:7–9; not angels Book II §24; not all men/particular elect Father gave redeem John 17:6,9 §21,24. Add (a) nowhere Scripture died all/every only difference. (b) Not pre-death damned 1 Peter 3:19–20. Nor (c) Spirit-sin Matthew 12:31–32 w/1 John 5:16 nor Judas John 17:12; 6:70; 13:11. (d) Not pray all much less die enough John 17:9. (e) Inseparable effects satisfaction: perdition-freedom Romans 8:34 actual reconciliation Romans 5:10 calling salvation-fellowship Ephesians 1:13 forgiveness Matthew 26:28 sanctification John 17:19 God's love John 15:13 w/1 John 3:16 eternal life fellowship Hebrews 9:15. Parties/experience all/each. (f) Least pre-faith/infant death no original sin/adult actual sins avoid powers will. Opposite parties: (1) Commonly hyper hyper pantōn all excludes distinction/exception Romans 11:11,12. For all world not all particulars Matthew 14:23; 21:31 Romans 14:2 Revelation 5:9. Scripture all particular subjects' genera Matthew 14:23; 21:31 Romans 14:2 Revelation 5:9. (2) Christ died world John 1:29 2 Corinthians 5:19 John 3:16 1 John 2:2. Answer necessary changes preceding applies: world often opposite Jewish church/heathendom Romans 11:12,15. Sense Christ died not Jews only but heathens. Parties (3) Christ died perishers/lost Romans 14:15,20 1 Corinthians 8:11. Perishers abusing indifferent e.g. food/drink offense/passing sin Matthew 24:24 possible lost. (4) Christ died false prophets deny him 2 Peter 2:1. False not Christ never Greek despotēs Lord but God Luke 2:29 Jude 4; agorazein acquire not blood-price 1 Corinthians 6:20 1 Peter 1:19 but simple obtain Isaiah 55:1 God false prophets external church fellowship acknowledged despotēs Lord. (5) Christ died treading Son God/blood covenant unclean Spirit grace Hebrews 10:29. Speaks not sanctified treading Son God/blood/covenant Spirit grace: sanctified Son God John 17:19. (6) All obligated believe Christ died them therefore truly all unless obligated believe false. Gospel-preached obligated believe Christ embrace faith John 1:12 not all Psalm 147:19–20 Acts 16:6. (7) God shut all disobedience all mercy Romans 11:32. All Jews/heathens Ephesians 2:14–16 Romans 3:29 promise Abraham "all families earth blessed" Genesis 12:3; 22:18; 28:14 heir world Romans 4:13 Galatians 3:8. Parties (4) Christ died world John 1:29 2 Corinthians 5:19 etc. Answer changes preceding: world opposite Jewish church/heathendom Romans 11:12; 4:13. Christ died Jews heathens. Parties (5) Christ died false prophets deny 2 Peter 2:1. False God not Christ despotēs Luke 2:29 Jude 4; agorazō acquire not blood-price but simple Isaiah 55:1 God false prophets external church fellowship acknowledged despotēs. (6) Christ died treading Son God/blood Hebrews 10:29. Not sanctified treading Son God/blood/covenant Spirit grace sanctified Son God John 17:19.

   (XIX) Nineteenth: Christ's satisfaction sufficient elect only? Controversies. (1) Remonstrants satisfaction God right deal sinners new laws/conditions salvation will. (II) Christ satisfaction self right save believers condemn unbelievers. (III) Origen Christ devils post-punishment saved. (IV) Socinians no substitution/price all men/particular. (V) Arminians substitution/price all/particular acquisition Father's/Christ's intent all application each will/conditions. (VI) Law-opposers general objective grace conditional live faith accept elect absolutely will. Common Reformed satisfaction right God preeminent deity; self release suretyship glorification Philippians 2:7–9; not angels Ch.II §24; not all/particular elect Father gave redeem John 17:6,9 §§21,24. Nowhere died all/every difference. Not pre-death damned 1 Peter 3:19–20. Nor Spirit-sin Matthew 12:31–32 w/1 John 5:16 Judas John 17:12; 6:70; 13:11. Not pray all John 17:9. Inseparable effects: perdition-freedom Romans 8:34 reconciliation Romans 5:10 calling Ephesians 1:13 forgiveness Matthew 26:28 sanctification John 17:19 love John 15:13 w/1 John 3:16 eternal life Hebrews 9:15. Parties/experience all/each. Least pre-faith/childhood no original/adult sins avoid will-power. Opposite: (1) Commonly hyper pantōn excludes distinction Romans 11:11,12. All world not particulars Matthew 14:23; 21:31 Romans 14:2 Revelation 5:9. (2) World John 1:29 2 Corinthians 5:19 John 3:16 1 John 2:2. World opposite Jewish/heathendom Romans 11:12,15 Christ died Jews heathens. (3) Perishers Romans 14:15,20 1 Corinthians 8:11 abusing indifferent offense/sin Matthew 24:24. (4) False prophets 2 Peter 2:1 God not Christ despotēs; agorazō simple Isaiah 55:1 God false prophets external church despotēs. (5) Treading Son God/blood Hebrews 10:29 sanctified Son God John 17:19.

   (XX) Twentieth: Christ's satisfaction right eternal life only elect? Papists man's sufferings merit-worth: congruous propriety God unredeemed works overabundant mildness; condign equivalence Spirit-works eternal life Christ's merit works merit. Reformed merit Christ alone: (1) Infinite reward eternal life 2 Corinthians 4:17 Romans 8:18 God praiseworthy Romans 9:5 able/set. (II) Proper merit unowed/unobligated work God-man Philippians 2:6–8 law obliges man not God-man. (III) Meriting sets own not another's; Christ Father own nothing ours James 1:17 1 Corinthians 4:7. (IV) Good work merit eternal life perfect/forgiveless; Christ alone perfect. Parties pretend: (1) Spirit-works infinite worth/equivalence merit. God/Spirit cannot merit. (2) Christ merit works merit-worth. Scripture nowhere Christ merit works merit-worth. Rest merits good works justification chapter.

   Practical.

   XLIV. Ransom-redemption first truth/divinity/excellency Reformed religion others. Others (1) ransom-redemption ignorant heathens. Others (II) redemption Christ despise/reject Muhammadans/Jews. Others (III) redemption no substitution/price bare forgiveness Socinians/Remonstrants/Anabaptists. Others (IV) redemption Christ part men's works/purgatory/indulgences/masses/merits Papists. Or least (V) Moses law Christ-improved Socinians. Others (VI) conditional satisfaction will Socinians/Remonstrants/Jesuits/Pelagians. Others (VII) redemption Christ satisfaction acknowledge eternally lost most aggravates damnation Lutherans. Reformed alone ransom-redemption Mediator placed own place infinite ransom-price certain saved. Therefore redemption (1) God revealed Word; (2) God likest glory/righteousness/man-loving/wisdom/independence etc. clearest; (3) leads man eternal blessedness deep humility/dependence pure grace; (4) blessedness firm holy walk following.

   XLV. Second unspeakable work-piece ransom-redemption God's immeasurable/infinite glory. Ultimate/supreme end whole excellent work election eternity Ephesians 1:4–6 Romans 9:22–23 means redemption time Titus 2:14 end eternal salvation v.15. Ransom-redemption shines (1) holiness/hatred sin; tender righteousness sin unpunished Father own/only Son place whole elect guilt laid sin/curse Isaiah 53:4–6,10 2 Corinthians 5:21 Galatians 3:13. Even Son's sake greater rigor divine righteousness world damned. (II) Glory man-love/grace/mercy apostle extols Romans 5:7–8 Savior marvels John 3:16 apostles boast/praise Paul Ephesians 2:4–5 Titus 3:4–5 John 1 John 3:1 truly here most splendid Father Son place sinners offending infinite Majesty enemies enemies Isaiah 53:10 2 Corinthians 5:21 Galatians 3:13. (III) Infinite wisdom manifold wisdom God deserves/makes known heaven rulers/powers Ephesians 3:10 apostle cries depth riches wisdom/knowledge God's judgments unsearchable ways Romans 11:33–34 what more wonderful infinite tender righteousness infinite mercy exercise same matter? Wisdom clearer compare man's salvation works-covenant pre-sin-preservation angels vs. sinners grace-covenant ransom-redemption: preservation way God's liking above sin-preservation good angels rejection rigor evil angels 2 Peter 2:4 Jude 6; redemption wisdom/power/mercy save sinner. God man saved pre-sin-preservation no Mediator missed Mediator glory redemption-work Ephesians 1:20–22 God first/supremely intended glorification Son John 5:22–23 21:23 Savior requests/rewards redemption John 17:1,4 Father rewards humiliation Philippians 2:8–10 Ephesians 1:19–22 Hebrews 1:3. God man saved pre-sin-preservation no occasion manifest heaven-angels 1 Timothy 3:16 invisible/inaccessible infinite eternity 1 Timothy 1:17; 6:16 Exodus 33:20 now seen Son Mediator God-man John 14:9,10 Job 19:27. God man pre-sin-preservation man-dependence God less; now sin/need greater 1 Peter 3:18 Romans 5:2 Ephesians 3:12. God pre-sin-preservation man shamefulness sin/beauty grace no contrast; now sin present Isaiah 1:15–16 Psalm 5:5–7. Man obligation God creation/works-covenant less; now redemption/new creation greater 1 Corinthians 6:20 Titus 2:11–14. Man right man less humiliation/self-denial Luke 14:11 Romans 7:24 Luke 5:8; now sin greater. Man blessed immortality sin/redemption Scripture clearer 2 Timothy 1:10 1 Timothy 3:16. Blessedness less firm slippery free-will; now merits/intercession Mediator God-man 1 Timothy 2:5 John 17:2,9,24; 10:26–29 1 Timothy 1:12. These (necessary changes) Ch.XII §30.

   XLVI. Third praises Redeemer glory/excellency God first/supremely intended glorification Son John 5:23; 21:23 Savior requests/rewards John 17:1,4 Father rewards humiliation Philippians 2:8–10 Ephesians 1:19–22 Hebrews 1:3 angels elders myriad heaven Revelation 5:8–12 apostle zealously life/death Philippians 1:20. Glory (1) mediatorial dignity Ch.II. (II) Names/titles Ch.III. (III) Person God-man Ch.IV. (IV) Triple office prophetic/priestly/kingly Chs.V-VIII. (V) Quadruple deepest humiliation Chs.IX-XIII. (VI) Double exaltation Chs.XIV-XVII. Multiplied/great Redeemer glory all this chapter ransom-redemption. Especially (VII) redemption Son place sinners/Father enemies Romans 5:6–8 infinite Majesty Law enemies Romans 5:6–8. Father infinite goodness communicable self cannot extend sin-violation merit law-threats God's righteousness redemption-removed Father infinite goodness pours blessings Ephesians 1:3 justification/adoption/sanctification/glorification Galatians 3:13–14 Ephesians 1:3 2 Peter 1:3 Colossians 2:9–10 John 1:16 Colossians 3:11. Duty: (a) Often/godly contemplate redemption Ephesians 3:17–19. (b) Glorify body/spirit 1 Corinthians 6:20. (c) Exalt everything loss Philippians 3:7–9 Hebrews 11:24–26.

   XLVII. Fourth shows unspeakable misery unredeemed Ephesians 2:1–3,11–12 Hebrews 3:3 w/v.10–11,17–18. Where (1) subjected evils redeemed: wrath/hatred/enmity God Psalm 6:1; 38:2. (b) Spiritual/Egyptian servitude Exodus 1:11–14; 2:23; 5:13–14 Luke 1:68–69,71. (c) Death/hell/eternal curse 1 Corinthians 15:55–56 Galatians 3:13. (d) Death-body Apostle laments Romans 7:24 wretched deliver death-body? (e) Hell pains/torments Psalm 18:5–7; 116:3 cup bitter Redeemer Matthew 26:37–39. (f) Loss all good unworthy pains Matthew 25:41,46 Isaiah 66:24 Mark 9:44. Conversely (II) great good right acquired: (1) Reconciliation/peace God 2 Corinthians 5:19–21 Romans 5:1 Father love/grace/favor Luke 2:14. Friendship/intimacy John 15:15. (2) Access God confidence every need Romans 5:2 Ephesians 2:18; 3:12 Hebrews 10:22. (3) Communication all blessings Galatians 3:13–14 Ephesians 1:3 2 Peter 1:3 Colossians 2:9–10 John 1:16. (4) Peace/consolation adversities inexpressible joy Matthew 11:28–29 Romans 5:1,3 1 Peter 1:8. (5) Eternal life John 3:16 Acts 4:12 John 14:6. (6) Unshakable certainty John 10:27–28 Romans 8:32,38–39 1 Peter 1:2,5. Manner obtaining not power/prayers alone ransom-price 1 Corinthians 6:20 1 Peter 1:18–19 Acts 20:28. Cause/source surpassing man-love Titus 3:4 Ephesians 5:2 Son Father John 3:16 Romans 5:8 1 John 3:1. Particularly them Father Son gave redeem John 17:6,9. Satan/chains darkness hopeless 2 Peter 2:4 Jude 6 Revelation 20:2. Reasons five heads: (1) Nature: God pure love sent only Son sinners place whole guilt laid sin/curse Isaiah 53:4–6,10 2 Corinthians 5:21 Galatians 3:13 block/eternal perdition Romans 8:1. (2) Acquisition: God wounded Majesty/law merit sin law-threats righteousness cry redemption-removed God goodness overflows blessings Ephesians 1:3 justification/adoption/sanctification/glorification Galatians 3:13–14 Ephesians 1:3 2 Peter 1:3 Colossians 2:9–10 John 1:16 Colossians 3:11. (3) Means: not single power/prayers ransom-price 1 Corinthians 6:20 1 Peter 1:18–19 Acts 20:28. (4) Tender offering powerful urging attractions great promises Isaiah 55:1–2 Matthew 11:28–30; 22:2–4. (5) Lightness/easiness obtaining salvation faith John 1:12; 3:16 Mark 16:15–16 Micah 6:6–8 God nothing else Redeemer/redemption true faith accept John 1:12; 3:16. (6) Hard/unavoidable necessity perish or redeemed John 3:16,36. Duty: (1) Avoid wrong means: (a) Within self free will satisfaction virtues/merits works; (b) Outside heaven-dwellers living intercessions; (c) Elsewhere outside Christ Philippians 3:7–9 Galatians 6:14 1 Corinthians 1:13 Romans 10:3–4 Galatians 5:2,4. (2) Timely sufficient knowledge ransom-redemption satisfaction/merit Redeemer Acts 4:12 John 14:6 1 Timothy 2:5 Galatians 5:4 Romans 10:3–4. Therefore (3) (a) Practical/experiential sin-knowledge Luke 15:21 Father sinned Psalm 51:5. (b) Misery sense sin-unavoidable Romans 7:24. Both grow acknowledgment necessary ransom-redemption Romans 7:24; Psalm 49:8–9; 130:3; 143:2. (c) Wholesome despair own sufficiency/others Romans 7:24 Psalm 49:8–9; 130:3; 143:2. (α) Acknowledgment sufficiency/perfection redemption Christ Philippians 3:8–9 John 1:14,16 Ephesians 3:8 Psalm 73:25. (ε) Go out Christ alone Philippians 3:8–9 John 6:67–68 Matthew 11:28. (ζ) Consent conditions Redeemer requires Luke 9:23 Galatians 5:24. (η) Trusting grasp/accept Redeemer John 1:12 rest alone Isaiah 10:20 Psalm 73:25. Place distinctly God willing.

   L. Seventh commands redeemed behave redeemed Luke 1:74 ends/aims ransom-redemption life express: (1) Knowledge/redemption-feeling most shameful/loathsome sin Romans 7:24 Psalm 51:5 only God's Son place bore/suffered ours. (II) Redeemed God/Christ unspeakable love/grace tender mercy poor sinners Psalm 111:5 Hebrews 2:6–7 God-man. (III) Redemption great pains/crises deep humility/dependence Romans 7:24; 12:2. (IV) Everything dependent God/Savior/grace 1 Corinthians 15:10 2 Corinthians 3:5–6 Psalm 73:25. (V) Godly astonishment holiness Psalm 5:5–7 Habakkuk 1:13 hatred sin Leviticus 10:1–3 redemption clearest Romans 8:32. (VI) Constant remembrance God's love man Titus 3:4 Ephesians 5:2 incomprehensible John 3:16 tender Psalm 111:5 Hebrews 2:6–7 shines redemption Romans 5:8 1 John 3:1. (VII) Power stirs reciprocal love/thanksgiving Romans 7:24; 12:1 1 Corinthians 15:54–58 Luke 1:68–69. (VIII) Expresses thanksgiving earnest holiness/righteousness Luke 1:74 Titus 2:11–14 1 Corinthians 6:19–20.

   LI. Eighth example Redeemer/redemption sharpen investigate Christ also redeemed us? Since not all/each Ch.XXI,24; blessedness great §47; unredeemed misery §48; serious self-examination actual participation/comfort/peace/joy/assurance eternal life: greatest reason investigate Christ redeemed us. Marks? First objects redemption §21: if living church members/sheep/people etc. Second means Redeemer living faith John 3:16; 1:12 unites Redeemer Philippians 3:9. Third chief effect reconciliation removes enmity God/man Colossians 1:20 Ephesians 2:16 Romans 5:10; 2 Corinthians 5:18–21 heart reconciled God casts enmity weapons especially sins Titus 3:3–4 Acts 5:39; 23:9. Fourth chief fruit flee/renounce ungodliness/worldly/fleshly lusts idle/sinful life/walk godly/righteous/temperate Titus 2:12–14 1 Peter 1:18. Cf. necessary changes Ch.XII §32.

   LII. Tenth requires partake redemption: apostle urges 2 Corinthians 5:18–21 example Romans 7:24 wretched deliver? Listeners Peter Pentecost Acts 2:37–38 jailer Acts 16:30 publican Luke 18:13. Counsels (1) nature: God pure love sent only Son sinners place whole guilt laid sin/curse Isaiah 53:4–6,10 2 Corinthians 5:21 Galatians 3:13 block/perdition Romans 8:1. (II) Abundant evils redeemed §47. (III) Great weight/multitude inexpressible benefits 2 Corinthians 4:17–18 §47. (IV) Mild offering powerful urging attractions promises Isaiah 55:1–2 Matthew 11:28–30; 22:2–4. (V) Lightness/easiness salvation faith John 1:12; 3:16 Mark 16:15–16 Micah 6:6–8 God nothing Redeemer/redemption true faith accept John 1:12; 3:16. (VI) Hard necessity perish/redeemed John 3:16,36. Means: (1) Avoid wrong: (a) Self free will satisfaction virtues/works-merits; (b) heaven-dwellers living intercessions Exodus 8:8,28 1 Samuel 2:25; (c) elsewhere Christ Philippians 3:7–9 Galatians 6:14 1 Corinthians 1:13 Romans 10:3–4 Galatians 5:2,4. (2) Timely knowledge ransom-redemption satisfaction/merit Redeemer Acts 4:12 John 14:6 1 Timothy 2:5 Galatians 5:4 Romans 10:3–4. (3) (a) Practical sin-knowledge Luke 15:21 Father sinned Psalm 51:5. (b) Misery sin Romans 7:24. (α) Sufficiency/perfection redemption Christ Philippians 3:8–9 John 1:14,16 Ephesians 3:8 Psalm 73:25. (ε) Christ alone Philippians 3:8–9 John 6:67–68 Matthew 11:28. (ζ) Conditions Redeemer requires Luke 9:23 Galatians 5:24. (η) Trust grasp Redeemer John 1:12 rest Isaiah 10:20 Psalm 73:25. Place distinctly.

   LIII. Tenth shows unspeakable misery unredeemed Ephesians 2:1–3,11–12 Hebrews 3:3 w/10–11,17–18. (1) Subjected evils redeemed: wrath/hatred/enmity Psalm 6:1; 38:2. (b) Spiritual servitude Exodus 1:11–14; 2:23; 5:13–14 Luke 1:68–69,71. (c) Death/hell/curse 1 Corinthians 15:55–56 Galatians 3:13. (d) Death-body Romans 7:24. (e) Hell pains Psalm 18:5–7; 116:3 cup bitter Matthew 26:37–39. (f) All good loss unworthy Matthew 25:41,46 Isaiah 66:24 Mark 9:44. (II) Great good: (1) Reconciliation/peace 2 Corinthians 5:19–21 Romans 5:1 love/grace Luke 2:14 friendship John 15:15. (2) Access confidence Romans 5:2 Ephesians 2:18; 3:12 Hebrews 10:22. (3) All blessings Galatians 3:13–14 Ephesians 1:3 2 Peter 1:3 Colossians 2:9–10 John 1:16. (4) Peace adversities joy Matthew 11:28–29 Romans 5:1,3 1 Peter 1:8. (5) Eternal life John 3:16 Acts 4:12 John 14:6. (6) Certainty John 10:27–28 Romans 8:32,38–39 1 Peter 1:2,5. Manner not power/prayers ransom 1 Corinthians 6:20 1 Peter 1:18–19 Acts 20:28. Cause man-love Titus 3:4 Ephesians 5:2 Son Father John 3:16 Romans 5:8 1 John 3:1 particularly Father gave Son redeem John 17:6,9 Satan/chains hopeless 2 Peter 2:4 Jude 6 Revelation 20:2. Reasons five: (1) Nature God pure love sent Son sinners place guilt laid sin/curse Isaiah 53:4–6,10 2 Corinthians 5:21 Galatians 3:13 perdition Romans 8:1. (2) Acquired God wounded Majesty/law sin-merit threats righteousness redemption-removed goodness blessings Ephesians 1:3 etc. (3) Means ransom 1 Corinthians 6:20 1 Peter 1:18–19 Acts 20:28. (4) Tender offering urgings promises Isaiah 55:1–2 Matthew 11:28–30; 22:2–4. (5) Easy salvation faith John 1:12; 3:16. (6) Necessity perish/redeemed John 3:16,36. Duty avoid wrong means self free will etc. Timely knowledge Acts 4:12 etc. Practical sin Ephesians 2:1,5 misery Romans 7:24 acknowledgment necessary redemption acknowledgment sufficiency Christ etc. Redeemer/redemption true faith.

   LIV. Eleventh redeemed behave redeemed Luke 1:74 redemption ends/aims life: (1) Knowledge/redemption-feeling shameful sin Romans 7:24 Psalm 51:5 God's Son place bore/suffered ours. (II) Redeemed God/Christ love/grace mercy poor sinners Psalm 111:5 Hebrews 2:6–7 God-man. (III) Great pains/crises humility/dependence Romans 7:24; 12:2. (IV) Dependent God/Savior/grace 1 Corinthians 15:10 2 Corinthians 3:5–6 Psalm 73:25. (V) Astonishment holiness Psalm 5:5–7 Habakkuk 1:13 hatred sin Leviticus 10:1–3 redemption clearest Romans 8:32. (VI) Remembrance God's love Titus 3:4 Ephesians 5:2 incomprehensible John 3:16 tender Psalm 111:5 Hebrews 2:6–7 shines redemption Romans 5:8 1 John 3:1. (VII) Reciprocal love/thanksgiving Romans 7:24; 12:1 1 Corinthians 15:54–58 Luke 1:68

   XXV. Fourth, this sitting of Christ sets most powerful impulse alongside to fight bravely against spiritual enemies of Christ/ours: (I) Satan red dragon strangles/smothers woman(church)/Son all power Revelation 12:4,12,17 1 Peter 5

   with him die/rise eternally live; apostle explains correspondence Romans 5:12–6:3–6. Outside Christ no salvation Acts 4:12 we nothing without John 15:4–5; Christ life John 1:4 our life Colossians 3:4 apostle able all Christ Philippians 4:13.

   XI. (III) Redemption benefits applied/imparted. Peter text/Paul generally grace/peace: grace all honest good peace all sufficient/pleasant good. Four benefits applied: (1) Justification Redeemer ransom-redeemed guilt evil/right all good Romans 5:1. (2) Adoption children justified God's household eternal inheritance John 1:12 1 John 3:1. (3) Sanctification justified/adopted sin impurity gradually destroyed divine image holiness/righteousness restored Ephesians 4:22–24. (4) Glorification freed misery blessed state Romans 8:30 beginning life Romans 8:24 perfection post-life Matthew 25:34,46. Four benefits all good. (IV) Object application particular believers John 1:12 1 Peter 1:9; collectively church Christ's body fullness fills all Ephesians 1:22–23. Church nothing else gathering true believers: general assembly all ever/were/will Hebrews 12:23; particular believers special covenant mutual holy fellowship 1 Corinthians 1:2. For these benefits Matthew 1:21 John 17:9,19.

   XII. (V) Means application. First Word-ministry reconciliation 2 Corinthians 5:18–19 New Testament ministers not letter Spirit 2 Corinthians 3:6 God's fellow-workers 1 Corinthians 3:9 fellow-workers believers' joy 2 Corinthians 1:24; 8:23. Extraordinary Spirit-driven infallible providence Galatians 1:1. Ordinary ordinary rule God church Ephesians 4:11–12. Through ordinary Spirit works pre-condition Word-acceptance Acts 2:38–39 Romans 10:14–15,17 Acts 26:17–18. Second sacraments seal pre-performed condition Word-accomplished possession Romans 4:11. Preserve/strengthen faith 1 Corinthians 11:24. Incorporation initiation circumcision Genesis 17:10,12 Romans 4:11 now baptism Acts 2:38–39 Colossians 2:11–12. Fellowship past Passover 1 Corinthians 5:7–8 now Supper 1 Corinthians 11:23–30. Third church discipline Matthew 18:14–16 conditions church punishments fence/strengthen prevent scandal 1 Corinthians 5:6–7,9,13. Fourth church government Acts 20:28 governments 1 Corinthians 12:28 1 Timothy 5:17. Through preceding application easier/certainer/powerful.

   XIII. Application way/manner times. Though matter uniform ages differs circumstances Old/New: Old redemption acquired Messiah; New applied man-incarnate Messiah. Distinction Old/New four remarkable times: (1) Paradise Moses patriarchs no Scripture promise alone. (2) Moses Messiah types/shadows application clearer. (3) Messiah Last Judgment/end ages veils/shadows removed application uncovered Word/sacraments/discipline/government. (4) Last Judgment/end ages eternity application time-performed God/Mediator without intervening means perfect eternity. Sketched distinctly enough separate part.

   XIV. (VI) Manner application redeemed. First pre-condition fulfilled God; redeemed self: (1) Conditions God pre-required application; (2) Fulfilled self-assured Redeemer/redemption theirs Galatians 2:20 Romans 8:38–39 2 Timothy 1:12 1 John 3:14 Song 2:16 Isaiah 63:16 Job 19:25 Psalm 22:2–3 1 John 5:13. Nature: first particular assurance pre-assurance God's promise Isaiah 60:16 Job 19:25 Psalm 63:2 1 Timothy 1:15 1 John 3:14 Isaiah 45:24–25 Song 3:16. Detailed Book II Ch.I §55 Treatise Saving Faith Ch.XXI p.615ff.

   XV. Application God-performed: follows redeemed-performed. Act/deed redeemed whereby move Redeemer/redemption/benefits theirs. Twofold: (1) Conditions pre-required application fulfilled God-performed; (2) Fulfilled self-assured Redeemer/redemption theirs. Conditions: not sufferings/others satisfaction/works-merit Moses law Christ-improved grace-promise right forgiveness/life. Faith alone right application-acquiring; enjoyment/possession works-pursuit §15. Faith application-acquiring Redeemer/redemption accept/act promise ours John 3:16; 1:12 Acts 10:43. Faith/possession leads: faith/obedience/obedience good works James 2:13–14 live voice Judge possession eternal life assigned believers.

   XVI. Application redeemed conditions pre-required God application-performed: known performed redeemed self-assured/perfects first appropriation pre-assurance. First Word-ministry reconciliation 2 Corinthians 5:18–20 God provides/outfits. Extraordinary Spirit-driven infallible Galatians 1:1. Ordinary ordinary rule Ephesians 4:11–12. Word works pre-condition accept Acts 2:38–39 Romans 10:14–15,17 Acts 26:17–18. Second sacraments seal Word-preformed possession Romans 4:11 preserve/strengthen faith 1 Corinthians 11:24 incorporation circumcision Genesis 17:10,12 Romans 4:11 baptism Acts 2:38–39 Colossians 2:11–12 fellowship Passover 1 Corinthians 5:7–8 Supper 1 Corinthians 11:23–30. Third discipline Matthew 18:14–16 conditions church fence/strengthen prevent scandal 1 Corinthians 5:6–7,9,13. Fourth government Acts 20:28 1 Corinthians 12:28 1 Timothy 5:17 preceding easier/certain/powerful.

   XVII. Cause chief God Romans 8:30 Forerunner Hebrews 6:20. Calling God's work 1 Corinthians 1:9 Son 1 Peter 5:10 Spirit Revelation 22:17. Moving pure grace 2 Timothy 1:9. Instrumental servants world Matthew 28:18–20 Mark 16:15–16 Acts 9:15; 26:17–18 2 Corinthians 5:18–20 planters/builders 1 Corinthians 3:6–8,10 fellow-workers 1 Corinthians 3:9 God's fellow-workers 1 Corinthians 3:5,9 joy-workers 2 Corinthians 1:24; 8:23.

   XVIII. End/aim offering: (I) Work/calling application/perfection salvation Philippians 3:14 Romans 8:30. Sometimes reprobates' inexcusability Matthew 22:3–5. (II) Worker Roependen general oblige acceptance Matthew 11:28 Isaiah 55:1 Matthew 22:2–9; 23:37–39 Proverbs 1:20–33 Luke 14:17–21. Particular elect faith/repentance/participation John 10:27–28 1 Peter 2:9. Occasional reprobates mouth-stops Hebrews 2:1–4 John 15:22; 9:41. General world salvation-word hearers all access salvation-sharing Matthew 22:14. Special some hypocrites/reprobates outward/inward non-saving duties height God's kingdom/heaven Mark 12:34 Acts 26:28 Matthew 11:23; 7:21–22 1 Peter 2:1. Third particular/reprobates: (1) Not hearers Proverbs 1:24 Psalm 58:5–6. (2) Hear harden hearts Proverbs 95:7–8 Hebrews 2:3. (3) Called refuse Matthew 22:3; 23:37 John 5:40. (4) Calling despise Matthew 22:5 Luke 14:17–21. (5) Persecute callers Matthew 22:6; 23:37; 10:17–18. (6) Offered Redeemer reject John 1:11 Luke 9:33. (7) Conditions reject faith John 3:16,36 self-denial/cross-bearing/following Luke 9:23 flesh-crucifixion Galatians 5:24. Misery calling-neglect tears Caller Luke 19:41 cry "known peace day visitation" v.44 cf. Matthew 23:37. Clearer: (A) Shame despised calling: (a) despise Caller King Son's wedding sends servants call Matthew 22:2–4. (b) Conceal God counsel/deprive benefit Luke 7:30 Acts 7:51. Moreover (c) thankless against benefits offered Matthew 23:37; 22:3 Revelation 3:20 Song 5:2 Isaiah 5:1–2,4. Sins (d) against selves/salvation neglect offered Redeemer time salvation 2 Corinthians 6:1–2 Luke 19:42–43 day visitation Matthew 23:37. Also sins (e) God's servants/ambassadors Matthew 22:3–4,6; 23:37 2 Corinthians 5:18–19. (B) Equivalent punishments: (a) unworthy calling Matthew 22:8 eternal life Acts 13:46. (b) Wrath/anger Caller Matthew 22:7. (c) Further calling/benefits Luke 14:24. (d) Frightful wrath despiser Matthew 21:43 2 Thessalonians 1:8. Which (e) excludes benefits §21 preceding; (f) unspeakable misery Ephesians 2:12 w/17.

   XXIII. Fourth commands self-examination called? Calling first Spirit's attempt apply redemption Romans 8:30. Benefits calling great §21. Misery uncalled/general-called §22. Serious self-examination actual participation/comfort/peace/joy/assurance eternal life greatest reason investigate called. Marks? (1) Called Redeemer/redemption accept living faith John 1:11–12; 3:16; 6:45. (2) Conditions calling pre-acceptance faith John 3:16 self-denial/cross-bearing/following Luke 9:23 flesh-crucifixion Galatians 5:24. (3) Darkness light 1 Peter 2:9 Ephesians 5:8 old ignorance Christ drawn saving knowledge Galatians 1:16 2 Corinthians 4:6. (4) Calling love Word God John 8:47 hearers 1 John 4:5–6. (5) Calling freed darkness power Colossians 1:13 no longer darkness-walk 1 John 1:6 sin-aversion 1 Thessalonians 4:7 Galatians 5:24. (6) Diligence holiness called 1 Thessalonians 4:7 called holy Romans 1:6 1 Corinthians 1:2 calling holy 2 Timothy 1:9 holy calling 1 Peter 1:15 holy as Caller holy.

   XXIV. Fifth love/desire/craving calling-participation: (1) Sinner's calling Matthew 9:13 Acts 26:18 Ephesians 2:13. (II) Savior/redemption Matthew 11:28 John 6:37. (III) Kingdom/glory 1 Thessalonians 2:12 1 Peter 5:10 glory Lord Jesus Christ 2 Thessalonians 1:14? 1 Peter 5:10. (IV) Holy 2 Timothy 1:9 high Philippians 3:14 heavenly Hebrews 3:1 saving Titus 2:11. (V) Profitable John 6:44 §21. (VI) Absolutely necessary. Love/craving not true without active. (2) Highest attentive Word ordinary God calls 1 Peter 2:2 Acts 16:14 Matthew 13:20,23. (3) Constant Psalm 1:2 Deuteronomy 6:6–7; 17:19. Not occasionally/passing: search John 5:39 Joshua 1:8 Psalm 1:2. (4) Diligence/craving Proverbs 2:4; 8:17.

   XXV. Sixth exhibits contrary most miserable state uncalled/unredeemed: (1) Utterly uncalled Hand 14:16 Psalm 147:19–20 hinders calling Matthew 16:6. (2) Called refuse Proverbs 1:24 Psalm 58:5–6. Hear harden Proverbs 95:7–8 Hebrews 2:3. Called come not Matthew 22:3; 23:37 John 5:40. Calling despise Matthew 22:5 Luke 14:17–21. Callers persecute Matthew 22:6; 23:37; 10:17–18. Offered Redeemer reject John 1:11 Luke 9:33. Conditions reject faith John 3:16,36 self-denial/cross Luke 9:23 flesh Galatians 5:24. Misery calling-neglect Caller tears Luke 19:41 "known peace day visitation" v.44 Matthew 23:37. Clearer: (A) Shame despised: (a) Caller King Son wedding sends calls Matthew 22:2–4. (b) Conceal God counsel/deprive Luke 7:30 Acts 7:51. (c) Thankless benefits Matthew 23:37; 22:3 Revelation 3:20 Song 5:2 Isaiah 5:1–4. Sins (d) selves/salvation neglect Redeemer salvation-time 2 Corinthians 6:1–2 Luke 19:42–43 visitation-day Matthew 23:37. Sins (e) God's servants Matthew 22:3–4,6; 23:37 2 Corinthians 5:18–19. (B) Punishments: (a) unworthy Matthew 22:8 life Acts 13:46. (b) Wrath Matthew 22:7. (c) Further calling/benefits Luke 14:24. (d) Wrath despiser Matthew 21:43 2 Thessalonians 1:8. (e) Excludes benefits §21 preceding; (f) misery Ephesians 2:12 v.17.

   Practical.

   XX. Contemplation: Roependen glorification 1 Peter 2:9. General calling (though neither calling/Roependen salvation aims) reveals Providence Roependen care men Acts 14:17; 17:26–27 Romans 1:19 general goodness nature man Creator acknowledge/fear/honor/obey John 17:3. General calling heathens/wicked salvation-sharing Matthew 22:14. Common calling Word-preaching all redeemable elect heathens/reprobates Redeemer/redemption conditional acceptance Matthew 11:28 Isaiah 55:1 Matthew 22:2–9; 23:37–39 Proverbs 1:20–33 Luke 14:17–21. Aim all/elect acceptance Matthew 11:28 Isaiah 55:1 elect faith/repentance/participation John 10:27–28 1 Peter 2:9. Occasional reprobates mouth-stops Hebrews 2:1–4 John 15:22; 9:41. World salvation-word hearers all access salvation Matthew 22:14. Special hypocrites/reprobates outward duties height kingdom/heaven Mark 12:34 Acts 26:28 Matthew 11:23; 7:21–22 1 Peter 2:1. Particular elect God wills come John 6:44–45 grace offered accept. Calling threefold: (I) General Creator Acts 17:27 improper no prescribed duty assumes natural knowledge. (II) Common revealed Word/redeemable elect/reprobates offers Redeemer/redemption acceptance conditions Matthew 28:18–20 Mark 16:15–16 Acts 9:15; 26:17–18 2 Corinthians 5:18–20 planters 1 Corinthians 3:6–8,10 fellow-workers 1 Corinthians 3:5,9,9 joy-workers 2 Corinthians 1:24; 8:23. Ends: all oblige acceptance Matthew 11:28 Isaiah 55:1 Matthew 22:2–9; 23:37–39 Proverbs 1:20–33; elect faith/repentance John 10:27–28 1 Peter 2:9; reprobates inexcusable Hebrews 2:1–4 John 15:22; 9:41; world hearers access Matthew 22:14; hypocrites/reprobates outward height Mark 12:34 Acts 26:28 Matthew 11:23; 7:21–22 1 Peter 2:1. (III) Special elect God wills come John 6:44–45 grace offered accept pre-regeneration dead Ephesians 2:1,5 unfit good 2 Corinthians 3:5 powers free will calling-obedience unfit natural preparations calling/regeneration Ch.Regeneration/Conversion. Calling Word-preaching nature general Creator Acts 17:27 improper. Question revealed Word/gospel Redeemer/redemption fellowship general? No.

   XIX. Second: calling powerfulness awaken obedience elsewhere than regenerating/ converting grace alone? Pelagians/sympathizers Socinians/Arminians/Jesuits free will spiritual/salvation: powerfulness calling two: (1) natural better disposition others therefore called disposed obey; Papists congruous merit God natural gifts used supernatural; Arminius first grace right use brings greater/superabundant; Socinians/Lutherans Word/natural powerfulness conversion; Lutherans Word/natural powerfulness conversion God converting grace. Reformed (first calling) better pre-dispositions one/other; natural powers free will calling-obedience Word moral powerfulness powerfulness calling obey alone God's grace physical regenerating/converting. Scripture brings grace 2 Timothy 1:7–9 Romans 8:28,30 Titus 3:4–5 1 Corinthians 1:24,29. Scripture calling dead Ephesians 2:1,5 unfit good-think 2 Corinthians 3:5–6. All pre-regeneration privilege better disposition Scripture none but regeneration/grace 1 Corinthians 4:7. Scripture apostolic calling God Acts 2:47; 13:48. Pelagians nothing object: (A) Parable Matthew 25:29 "has given/abound taken seeming-have". Not nature better suited calling-obedience; faithful servants v.21 natural gifts use/right Papists Arminius. Servants grace-conversion better/right use natural/supernatural God gifts more. (B) Unregenerate scribe near kingdom Mark 12:34. Savior Person answer not far kingdom/gospel truth. (C) Cornelius pre-regeneration Peter-calling requested/obeyed Acts 10. Not unregenerate pious God-fearing alms/prayer Acts 10:2 faith Messiah indefinite Peter converted specific knowledge Jesus Messiah. (D) Preparations conversion calling follow Ch.Regeneration/Conversion. Quakers inward word inspiration Prophets/Apostles: Christians grant God inward word Old patriarchs/prophets/apostles without outward; still can; outward word without Spirit-light unregenerate nothing salvation: deny God now rules faith/life ordinary outward word Scripture-prescribed not inward word alone: (1) God Scripture sends Isaiah 8:20 John 5:39 Luke 16:29. (2) God adds Scripture Deuteronomy 4:2; 12:32 curse Galatians 1:6–9 Revelation 22:18–19. (3) Scripture equips good work 2 Timothy 3:16 Psalm 19:8,9 2 Samuel 22:31 2 Peter 1:19. (4) Inward word delusions/seductions John 4:1 1 Thessalonians 5:21 written word Acts 17:11. Add (5) Paul faith hearing outward word Romans 10:14–15. Rest inward/outward Book I Ch.II §32.

   XX. Contemplation: Roependen glorification 1 Peter 2:9. General calling (though neither calling/nor Roependen salvation) reveals Providence/Roependen care men Acts 14:17; 17:26–27 Romans 1:19 general goodness nature Creator acknowledge/serve John 17:3. Common calling heathens/wicked salvation-sharing Matthew 22:14. Common Word-preaching redeemable/elect/reprobates Redeemer/redemption conditional acceptance Matthew 11:28 Isaiah 55:1 Matthew 22:2–9;

   XXV. Fourth sets powerful impulse fight spiritual enemies Christ/ours: Satan dragon Revelation 12:4,12,17 1 Peter 5:8 Ephesians 6:11 flesh Galatians 5:16–17 world James 4:4 1 John 2:15–16 Romans 12:2. Fight: Fieldmarshal right Luke 24:49 rule Ephesians 1:21 under John 14:30; 16:11 stripped Colossians 2:14–15 feet Romans 16:20. Like tempted sinless Hebrews 2:17–18; 4:15. Exalted throne not lawfully fought 2 Timothy 2:5 Revelation 3:21 Christ fought/overcame. Fighting Christ power footstool Psalm 110:1 1 John 2:13; 5:4.

   *********

   Chapter II

   On the Calling of Those to Be Redeemed

   1 Peter 2:9

   But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.

   I. First application act Spirit offers Redeemer/redemption accept: now second imparts powers accept: regeneration Jesus necessity John 3:5.

   The Explanatory Part

   II. Words apostle scattered strangers letter sent exhorts glorification God describing divine calling. Notes:

   1. Caller relative who/those: God/Christ calling ascribed Romans 8:30; 11:29. Proper give Redeemer/redemption/conditions accept: work offer redemption discover/known conditions accept invite. Sometimes immediate Galatians 1:1 usually servants 2 Corinthians 5:18–20.

   II. Called: you. Not all/every stranger particular race Scripture believers 1 Peter 1:2–3 1 Corinthians 1:2 Romans 1:7. Particularly described v.10 "formerly no people now God's people not mercy now mercy". These redemption calling offered/imparted.

   III. Calling: called (kalesantos). Kaleō invite wedding Matthew 22:3. Hebrews qārā’ named never-named 1 John 3:1 James 2:23 beautiful 1 Peter 2:9. God not only reveals redemption/conditions makes known invites accept power performs. Calling invitation Redeemer/redemption conditions offered Matthew 11:28 Isaiah 55:1.

   IV. Two termini: (1) Whence darkness: ἐκ σκότους (ek skotos) skotos hold still light Latin tenebrae hold stand night-forced stop. Darkness types: (a) Sunlight absence Genesis 1:4–5,15 Exodus 10:22. (b) External darkness tribulations lacks God's face-light/wrath Isaiah 5:30; 8:22 darkness creation Isaiah 45:7. (c) Blindness death/grave Job 10:21–22; 17:13 Psalm 88:13. (d) Spiritual God/Christ ignorance Ephesians 4:17–20. (e) Darkness all misery heaven Matthew 8:12; 22:13; 25:30. Sin-state/death/perdition all ways miserable Acts 26:17–18 Ephesians 2:11–13. (II) Whither marvelous light: grace-state redemption/application Job 33:28,30 Isaiah 42:16. Light various: (a) Uncreated God's essence inaccessible 1 Timothy 6:16; 1:17. (b) Created light-bearer Father lights James 1:17 natural sun firmament spiritual fallen Christ image light John 1:9 light itself John 8:12 rays men temporal outward prosperity Job 29:3 Esther 8:16 inward soul-light knowledge Daniel 12:18 faith Acts 8:12 eternal heaven Colossians 1:12 Revelation 21:19. External Word law-light Psalm 19:9; 119:105 Proverbs 6:23 gospel-light 2 Timothy 1:10 2 Corinthians 4:6. Light draws heaven-dwellers knowledge/glory God Jesus Christ face 2 Corinthians 4:6 fullness Philippians 3:10 cf. John 17:3 Mediator Isaiah 53:11. Light (+++++) afternoon/night Zechariah 14:6–7. Eternal never-sets Isaiah 60:19. Grace-state truly marvelous particular Israel darkness Egypt Exodus 10:23.

   The Doctrinal Part

   III. God applies redemption pre-fulfill conditions calling first application act. Foretold Old patriarchs no Scripture promise alone. Types Exodus 19:18? New Testament fulfillment Word/servants 2 Corinthians 5:18–20. Particularly elect union/fellowship calling 1 Corinthians 1:9 1 Peter 2:9. Reasons God apply acquired redemption: (1) Deal men rationally. (2) Covenant-negotiation requires consent conditions pre-required not acquired except offered/invited/promised calling Deuteronomy 30:15 Joshua 24:15. (3) Faith calling-acceptance consent embrace offered Redeemer/redemption conditions Song 5:2 Matthew 11:28–29 John 7:37–38 Revelation 3:20; 22:17 Isaiah 55:1 calling provides/imparts. (4) God expects voluntary obedience Psalm 110:3 Acts 2:41 Psalm 119:108 Romans 12:1 calling offers/invites. (5) Rejects cause exclusion Matthew 22:14; 23:37 John 5:40 calling offers all without distinction Redeemer/redemption conditions Matthew 22:2–9. Calling threefold: (I) General Creator Acts 17:27 improper no duty assumes natural. (II) Common revealed Word/redeemable elect/reprobates offers Redeemer/redemption conditions Matthew 28:18–20 Mark 16:15–16 Acts 9:15; 26:17–18 2 Corinthians 5:18–20. (III) Special elect wills come John 6:44–45 grace offered accept pre-regeneration dead Ephesians 2:1,5 unfit good 2 Corinthians 3:5 powers free will unfit natural preparations Ch.Regeneration/Conversion. Word nature general Creator Acts 17:27 improper. Question revealed Word/gospel Redeemer/redemption fellowship general? No.

   Calling powerfulness obey elsewhere regenerating grace alone? Pelagians/Socinians will indifferent nature unchanged sin will alone moral external exhorting grace counsel. Semi-Pelagians/Jesuits/Arminians nature sin-wounded intellect blindness will sloth internal grace will external moral exhorting grace rejected free will. Lutheran synergists Macrelius Historia Eccl. part 3 p.520 Victorinus Strigelius nature powers something regeneration. Lutherans Word/natural conversion God converting grace. Reformed first calling better dispositions one/other; natural powers free will calling-obedience Word moral powerfulness calling obey God's grace physical regenerating/converting. Scripture grace 2 Timothy 1:7–9 Romans 8:28,30 Titus 3:4–5 1 Corinthians 1:24,29. Scripture calling dead Ephesians 2:1,5 unfit good-think 2 Corinthians 3:5–6. All pre-regeneration privilege better disposition Scripture none regeneration/grace 1 Corinthians 4:7. Apostolic calling God Acts 2:47; 13:48. Pelagians: (A) Parable Matthew 25:29. Not suited calling-obedience faithful servants natural/supernatural God gifts more. (B) Unregenerate scribe near Mark 12:34. Person answer. (C) Cornelius Acts 10. Pious God-fearing faith Messiah Peter specific Jesus Messiah. (D) Preparations follow Ch.Regeneration/Conversion. Quakers inward inspiration: Christians Old patriarchs/prophets/apostles outward; still can; outward without Spirit unregenerate nothing: deny God rules faith/life ordinary outward Scripture not inward alone: (1) Scripture sends Isaiah 8:20 John 5:39 Luke 16:29. (2) Adds Scripture Deuteronomy 4:2; 12:32 curse Galatians 1:6–9 Revelation 22:18–

   XXV. Fourth impulse fight enemies: Satan Revelation 12:4,12,17 1 Peter 5:8 Ephesians 6:11 flesh Galatians 5:16–17 world James 4:4 1 John 2:15–16 Romans 12:2. Fieldmarshal right Luke 24:49 rule Ephesians 1:21 under John 14:30; 16:11 stripped Colossians 2:14–15 feet Romans 16:20. Tempted sinless Hebrews 2:17–18; 4:15. Throne not fought 2 Timothy 2:5 Revelation 3:21 Christ overcame. Fighting power footstool Psalm 110:1 1 John 2:13; 5:4.

   *********

   Chapter IV

   On the Conversion of Those to Be Redeemed

   Jeremiah 31:18–19

   Turn me and I shall be turned, for you are the LORD my God. For after I had turned away I relented, and after I was instructed I struck my thigh; I was ashamed and confounded because I bore the disgrace of my youth.

   I. Third application act Spirit first spiritual life act regeneration imparted second acts advances accept offered Redeemer/redemption conditions: conversion nature fits Jeremiah 31:18–19.

   The Explanatory Part

   II. Words contain wish/petition/request conversion. Notes double conversion:

   1. Requested conversion: turn me (hăšēḇēnî). Šûḇ return Hiphil cause return: place departed or terminus departed: church prays heart/mind return Lord sin-departed. Not regeneration first life act power; (a) presupposes desire/craving power; (b) stands/trives wish acceptable God context preceding/following. All dead spiritual pre-regeneration exclude true desire/craving power act. Therefore conversion follows regeneration advances first life act second acts faith/repentance accept Redeemer/redemption conditions calling offered. Requested/petitioned conversion: me. Church concerned own conversion others: Old Testament church bounded Jewish land New extended earth: begin own conversion Matthew 7:5.

   2. Promised conversion: I shall be converted etc. Passive: Lord I return active promise sense "turn me I return" church prays regeneration first life act power return faith/repentance sin-departed God. And "not until": regenerate first life act powerful not only can but will return. And "that": turn first life act powerfully awakened not only can but will return. Follows regeneration advances second acts. And as much "after" not before.

   III. Promised matter I shall be converted etc. Notes:

   1. Promised matter: I shall be converted Hiphil cause return dead return life God sin-departed. Calling offered redemption/conditions accept; regeneration imparts powers accept; conversion powers actually accept Redeemer/redemption conditions. Conversion God's work turns wills sin God Lamentations 5:21.

   2. Petitioner: me. Church concerned own not others Old bounded Jewish New earth: begin own Matthew 7:5.

   *********

   XXV. Fourth impulse fight enemies Satan Revelation 12:4,12,17 1 Peter 5:8 Ephesians 6:11 flesh Galatians 5:16–17 world James 4:4 1 John 2:15–16 Romans 12:2. Fieldmarshal right Luke 24:49 rule Ephesians 1:21 under John 14:

   XXV. Fourth impulse fight enemies Satan Revelation 12:4,12,17 1 Peter 5:8 Ephesians 6:11 flesh Galatians 5:16–17 world James 4:4 1 John 2:15–16 Romans 12:2. Fieldmarshal right Luke 24:49 rule Ephesians 1:21 under John 14:30; 16:11 stripped Colossians 2:14–15 feet Romans 16:20. Tempted sinless Hebrews 2:17–18; 4:15. Throne not fought 2 Timothy 2:5 Revelation 3:21 Christ overcame. Fighting power footstool Psalm 110:1 1 John 2:13; 5:4.

   *********

   Chapter V

   On the Union of Those to Be Redeemed with Christ

   1 Corinthians 1:30

   And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption...

   I. Application nature/Spirit acts Redeemer/redemption accept: now foundation union Redeemer preeminent faith aim fellowship benefits union. Contemplation both 1 Corinthians 1:30.

   The Explanatory Part

   II. Words apostle Corinthians vain reliance wisdom/eloquence teachers him foundation union/fellowship Christ benefits God alone: notes:

   1. Chief cause union/fellowship Christ: of him. Εξ efficient not material Romans 11:36 Luke 1:35. Not wisdom/others union/fellowship Christ God election/calling/regeneration/conversion/sanctification. Δέ contrast man/fleshly power/virtue/wisdom v.17,19–21 sole glory/trust God.

   II. Object union/fellowship Christ you. Corinthians v.2 God's church Corinth sanctified Christ Jesus called saints Christ's name everywhere theirs/ours. Not distinguish others Corinth/elsewhere not church/sanctified/called saints: provide Corinthians infallible marks distinguish others outward church fellowship: elect sanctified/called God power united Christ fellowship benefits.

   1. Union Christ in Christ Jesus. Phrase frequent union/fellowship Ephesians 1 etc. John 15:4–6 others. Opposite outside Christ Ephesians 2:12–13. In Adam (en tō Adam) death-fellowship 1 Corinthians 15:22.

   iv. Fellowship Christ who became wisdom...redemption. Transfer effect cause. Christ God-appointed cause acquiring/imparting benefits. Four benefits other infinite included:

   a. Wisdom (sophia) God's personal wisdom Proverbs 8:1 Christ us wisdom. (a) Wisdom object Philippians 3:8 knowledge spiritual wisdom 1 Corinthians 1:23; 2:7 wisdom God. (b) Cause salvation-wisdom Christ's merit/power God imparts light world John 1:9. Prophet teaching/gospel Mark 1:14 mystery ages Romans 16:25 outwardly missionaries v.14,16 inwardly Holy Spirit.

   b. Righteousness Jehovah righteousness Jeremiah 23:6 eternal righteousness Daniel 9:24 Priest sin us righteous 2 Corinthians 5:21 law-righteousness Romans 8:3–4; 3:26 Philippians 3:9.

   c. Sanctification Israel's Holy Isaiah 53:16; 10:20 Father sanctified John 10:36 self-sanctified us Ephesians 5:23 Spirit sanctification Romans 1:4; 15:16 King directing holiness Word/Spirit 1 Peter 1:2.

   d. Redemption (apolutrōsis) ransom-redemption all evil especially captivity payment proper/sufficient ransom-price Ch.V Book V. Sometimes actual/perfect post-judgment Romans 8:23 Luke 21:28; sometimes potential/imperfect Christ's satisfaction Ephesians 1:14; daily sojourning v.7 Colossians 1:14. Last Ch.IX Book VI.

   The Doctrinal Part

   III. Redeemer/redemption applied believers union/fellowship Christ. Apostle teaches Ephesians 1 God chose Christ v.4 graced beloved v.6 everything heads Christ v.10 inheritance sealed Spirit v.13 church Christ's body v.23. Romans 6 baptized Christ burial v.3 planted (symphytoi) v.5 crucified/live v.6; 8:9–11. Galatians 2:20 crucified Christ lives Christ lives. Colossians 3:1. Philippians 3:9 found Christ's righteousness. Savior nothing without John 15:4 Peter no other name salvation Acts 4:12.

   IV. (1) Eternal counsel heads particular men not angels Hebrews 2:16. (II) Covenant-makings head not individuals: Adam offspring Romans 5:12 1 Corinthians 15:22 Noah family Genesis 6:18 Abraham seed/Jacob Genesis 17:2 v.7–8 David's sons/successors 2 Samuel 7:11–17 Psalm 89 Israelites Israel Isaiah 59:20–21 Acts 2:39. Grace-covenant elect Head Christ. (III) Works-covenant death/perdition Adam-union; life/salvation Christ-union Romans 5:12,17–19. (IV) Father's good pleasure fullness Christ Colossians 1:19; 2:9 perfect him Colossians 2:9–10. (V) Son glorification Father others no salvation except him Acts 4:12 no name heaven/earth salvation John 14:6 knees name Philippians 2:9–10 depend entirely v.13. (VI) Particular union/fellowship types: tree/branches vine/branches graft/olive John 15:4–5 Romans 6:5; 11:17 members/head Ephesians 5:30; 1:22–23 1 Corinthians 6:15; 12:12 body/foundation 1 Peter 2:4–5 1 Corinthians 3:11 Ephesians 2:21 food/body John 6:33,35 wife/husband Ezekiel 16:8 Isaiah 62:4–5 Hosea 2:18 Psalm 45 Song Ephesians 5:30–32 1 Corinthians 6:16–17 house/building stones/foundation 1 Peter 2:4–5 1 Corinthians 3:11 Ephesians 2:21 food/body John 6:56.

   V. Union inexpressible/perfection incomprehensible barely described: mysterious relation believers united Christ right all blessings prepared 1 John 5:12 Romans 8:1 1 Corinthians 1:30 Philippians 3:8. Relation not merely rational foundation actual fellowship benefits. Union way natures/things united: natural tree/branches vine/graft John 15:4–5 Romans 6:5; 11:17 human members/head Ephesians 5:30; 1:22–23 1 Corinthians 6:15; 12:12 building stones/foundation 1 Peter 2:4–5 1 Corinthians 3:11 Ephesians 2:21 natural food/body John 6:56 household wife/husband Ezekiel 16:8 Isaiah 62:4–5 Hosea 2:18 Psalm 45 Song Ephesians 5:30–32 1 Corinthians 6:16–17 civic subjects/king Psalm 2:6 Zechariah 9:9. Union Christ principle worth/life/virtue/perfection place distinctly.

   VI. Union inexpressible/perfection incomprehensible: mysterious relation believers united Christ right blessings prepared 1 John 5:12 Romans 8:1 1 Corinthians 1:30 Philippians 3:8. Not merely rational foundation actual fellowship. Union natures/things: tree/branches vine/graft John 15:4–5 Romans 6:5; 11:17 members/head Ephesians 5:30; 1:22–23 1 Corinthians 6:15; 12:12 building stones/foundation 1 Peter 2:4–5 1 Corinthians 3:11 Ephesians 2:21 food/body John 6:56 wife/husband Ezekiel 16:8 Isaiah 62:4–5 Hosea 2:18 Psalm 45 Song Ephesians 5:30–32 1 Corinthians 6:16–17 civic subjects/king Psalm 2:6 Zechariah 9:9.

   XXV. Fourth impulse fight enemies Satan Revelation 12:4,12,17 1 Peter 5:8 Ephesians 6:11 flesh Galatians 5:16–17 world James 4:4 1 John 2:15–16 Romans 12:2. Fieldmarshal right Luke 24:49 rule Ephesians 1:21 under John 14:30; 16:11 stripped Colossians 2:14–15 feet Romans 16:20. Tempted sinless Hebrews 2:17–18; 4:15. Throne not fought 2 Timothy 2:5 Revelation 3:21 Christ overcame. Fighting power footstool Psalm 110:1 1 John 2:13; 5:4.

   *********

   Chapter VI

   On the Justification of Those to Be Redeemed

   Chapter I

   On the Nature of the Application

   1 Peter 1:2

   According to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood...

   I. Having considered the first part of the sinner’s ransom-redemption by the Mediator Jesus Christ, the second part follows, consisting in the application of that redemption. We will first treat it more generally and by way of introduction, then more distinctly its elements, which we will consider in this chapter according to Peter’s guidance in 1 Peter 1:2.

   The Explanatory PartChapter VI

   On the Justification of Those to Be Redeemed

   Chapter VII

   On the Adoption as Children of Those to Be Redeemed

   1 John 3:1

   See what kind of love the Father has given to us, that we should be called children of God; and so we are...

   I. Second benefit union/fellowship Christ adoption children. Contemplation foundation words 1 John 3:1.

   The Explanatory Part

   II. Words contain outstanding praise adoption children. Notes:

   1. Praise formula: behold (ide) attention/mark new/wondrous/strange Isaiah 7:14 Zechariah 9:9 Matthew 21:5. From eidō see sharpen understanding eyes contemplate new/wondrous. See indicates new/wondrous certain sign truth shown not less wonder eyes saw.

   II. Praised benefit: adoption children love. 1. Love: potapēn what kind/greatness. Agapē constant active love agapē agō lead every way or agan poieisthai constantly active or agō kata pan moved beloved object. Inclination beloved attracts not only good will but deed Luke 10:27. Moving cause adoption: extraordinary favorable inclination God free unowed love no worth/merit man pure grace Romans 5:15–16 John 3:16. (2) Given: dedōken absolute unowed/unmerited gift Hebrew ḥēn free favor Isaiah 55:1. (3) Us: believers 1 John 1:3 John 1:12. (4) Father: particular appropriation first Person family origin Ephesians 3:15. Son's generation Psalm 2:7 own/only-begotten Romans 8:32 John 3:16. Holy Spirit adoption Romans 8:15 Spirit Son Galatians 4:6.

   2. Adopted children: teknathōmen children (tekna) Theodorus children fruitfulness sons. Beza proles offspring. Syriac/Arabic/Erasmus/others sons Matthew 9:2; 21:28 Acts 24:14. Includes daughters/ages/degrees Matthew 3:9; 21:13 Luke 19:46. Proper name family God not king/philosopher God.

   3. Adopting Father: ho patēr emphasis. Heavenly Father natural/own Son Psalm 2:7 adoption John 1:12. All family Ephesians 3:15. Son children Hebrews 2:10–13 Spirit adoption Romans 8:15; 4:6.

   4. Adoption: teknathōmen named children. Not bare title Genesis 21:12 Romans 9:7–8 Matthew 21:13 Luke 19:46 Isaiah 54:5; 61:6 Matthew 5:9. Judicial declaration natural sonship generation distinguished; glorious honorable naming consequence preceding.

   The Doctrinal Part

   III. Believers united Christ Father declares not only righteous but children John 1:12. (I) Preordination elect children eternity Ephesians 1:5 Romans 8:29. (II) Son's redemption/merit Galatians 4:4–5. (III) Spiritual birth John 1:13 1 Peter 1:23. (IV) Union own Son brothers Hebrews 2:11 same Father John 20:17. (V) Promise believers adoption power John 1:12. (VI) Resurrection newly born God Luke 20:36.

   IV. Adoption nothing else God's gracious declaration admits justified God's household children privileges. Notes: (I) Declaration: (1) Understanding/mind eternal election Ephesians 1:5. (2) Christ head united Galatians 3:26 heirs Christ Romans 8:17. (3) Gospel/promises God believers adoption-worthiness John 1:12. (4) Conscience Spirit testifies children Romans 8:15–16 Galatians 4:6 marks adoption faith/repentance discern conclude adoption.

   V. Differences divine/human adoption four: (1) Human stranger/rightless increases family Exodus 2:10 God nature estranged Ephesians 2:12 calling 1 Peter 2:9–10 regeneration John 3:3,5 justification Romans 5:1–2 household/right inheritance Ephesians 2:19. (2) Human external naming/sharing outward Esther 2:7 divine inward spiritual life 2 Peter 1:3 divine nature Ephesians 4:24 Colossians 3:10 image God. (3) Human lack natural offspring Exodus 2:10 divine superabundant goodness natural Son Matthew 3:17 others conformed Son Romans 8:29. (IV) Human inheritance death father Genesis 47:6 divine Father/Son alive Romans 8:17.

   VI. Fruits/consequences: (1) Glorious naming 1 John 3:1 John 1:12 name Father 2 Chronicles 8:14; 25:29 Jeremiah 7:10,14,30 name Brother 2 Timothy 2:19 Acts 11:26 name God not man/king. (2) Spirit adoption opposite bondage fear Romans 8:15 cowardice 2 Timothy 1:7. Spirit Son Galatians 4:6 Spirit same essence Son 1 John 5:7 Son-sent John 16:7 Father Spirit John 14:26. Works: (1) Testifies conscience children Romans 8:16 marks adoption faith/repentance discern conclude. (2) Works cry Abba Father Romans 8:15 Galatians 4:6 freeborn privilege intimate address Exodus 2:10.

   XIII. Also inheritance Romans 8:17 heavenly/eternal. Savior inherit kingdom Matthew 25:34 prepared foundation world. New Testament church privileges prepared believers heaven.

   XIV. Also particular conformity natural/own Son John 3:1–3 children God not revealed what be revealed like him Romans 8:29. Conformity sonship firstborn Hebrews 12:23 prophetic Acts 2:17–18 w/Joel 2:28–29 priestly Revelation 1:6 1 Peter 2:5,9 kingly Revelation 1:6 1 Peter 2:9 preeminent natural Son Mediator.

   XV. Also dominion/possession creatures 1 Corinthians 3:21–23 Galatians 4:1. God creatures theirs sake Genesis 1:26 ordered/fitted different ways: (1) Most infraworld power/dominion/use Psalm 8:7–9. (2) Angels serve Psalm 34:8; 91:11 Hebrews 1:14. (3) Evil/harmful contrarily Father providence Psalm 76:10 Romans 8:28. Nothing truly good lacking Psalm 34:10–11 earthly things conscience pure Titus 1:15.

   XVI. Finally (VI) Christian freedom son earthly house above servant Hebrews 3:5–6 cf. 2 Chronicles 18:7 Psalm 84:11. Spiritual family natural Son blood-purchased Galatians 5:1 John 8:32,36. Freedom release (1) common both covenants punishment-guilt justification Galatians 3:13 2 Corinthians 5:21. (2) Law condemnation/severity Galatians 3:13 law threatens transgressor self Father Son sin us righteous 2 Corinthians 5:21. (3) Human traditions Galatians 5:1 Colossians 2:14. (4) Servitude creatures Romans 6:19; 8:12–15. (5) Law curse/severity Matthew 5:17,19 Romans 3:31. (e) Temporal punishments life/after indulgences/masses. New household ceremonial law yoke Acts 15:10 Galatians 5:1 Colossians 2:14 grace prefigured Colossians 2:17 Hebrews 10:1 place God willing.

   The Polemical Part

   XVII. Controversies Ch.VIII Mediator King Ch.XIV Exaltation: review. First: Old Testament believers less grace/righteousness than New? Koccejus deeper Old/New Testament divide Old harsher/servile: elect Old children same Spirit New Testament but Old bondage Spirit not adoption: (1) Old Testament fathers pre-Christ satisfaction under guilt heaven-admitted purgatory-bound Christ post-death heaven. (2) Old Testament believers law-wrath/hellish dominion/sin-stain death under curse/sin-service/sin-spot heaven-conscience sin-stone heart under wrath/condemnation/servitude Satan/angels/law yoke. (3) Old Testament believers no access God priest intercession. (4) No boldness/access grace throne Hebrews 4:16; 10:19. (5) No Spirit adoption. (6) No aphēsis full forgiveness but paresis passing-over unatoned. Reformed: Old/New same justification satisfaction/surety Christ's eternal undertaking Old accepted/applied blood faith Hebrews 9:15 Romans 4:3,5; 11:4 Acts 10:43 Numbers 23:21 sees no iniquity Jacob. Old/New same Redeemer faith/fellowship eating/drinking 1 Corinthians 10:3–4. Prophets testify forgiveness faith Acts 10:43. Old same surety (expromissor) guilt transferred Christ punishment exhausted cross. Old same prefiguration shadow-blood Hebrews 9:22 Romans 4:7 Acts 10:43. Old same imputation Christ's righteousness Ch.V Book V §§9,18,31. Old same freedom punishment/hell/law curse Galatians 3:13 2 Corinthians 5:21. Old same heaven-admission. Old no purgatory guilt-free heaven. Reasons deniers: (1) Christ delivered sins Romans 4:25 etc. Christ bore all elect guilt cross Old under guilt Christ's undertaking absent actual. (2) Christ bore sins Hebrews 9:28. Bore Old elect sins cross undertaking transferred guilt punishment exhausted. (3) Old Testament believers sin-conscience opposite New Hebrews 10:22. Not under guilt; Old sin-conscience New too unless faith-acceptance Christ's atonement. (4) Yearly sacrifice remembrance Hebrews 10:3. Not Old under guilt Christ's satisfaction future shadow blood Hebrews 9:22 Romans 4:7 Acts 10:43 not Christ's blood poured Old forgiveness. (5) Jeremiah 31:33–34 Hebrews 8:12 perfect forgiveness New. Not new Old Leviticus 4:20,31,35 2 Chronicles 7:14 etc. New manner not sacrifices Christ's body Colossians 2:17 Hebrews 10:1. (6) Matthew 26:28 blood many forgiveness: pre-pouring no forgiveness Old. Blood New covenant grace-covenant Old prefigured Colossians 2:17 Hebrews 10:1 shadow Christ's blood faith-applied Hebrews 9:22 Romans 4:7 Acts 10:43. (7) Acts 13:38 forgiveness preached Old Law Moses not. Gospel Law Moses not forgiveness Christ only. (8) Christ's blood poured sins forgiveness Matthew 26:28 Hebrews 9:14. Not pre-pouring Old forgiveness Christ's blood future faith-applied Hebrews 9:15. (9) Old believers purgatory-tormented Christ's blood satisfaction. Reformed Old/New same justification blood-faith Hebrews 9:15 Romans 4:3,5. Old same Redeemer faith/fellowship 1 Corinthians 10:3–4. Prophets forgiveness faith Acts 10:43. Old same surety guilt Christ's place punishment cross. Old shadow-blood Hebrews 9:22 Romans 4:7 Acts 10:43. Old imputation Christ's righteousness Ch.V Book V. Old freedom punishment/hell Galatians 3:13 2 Corinthians 5:21. Old heaven. Reasons: (1) Christ sins Romans 4:25 cross Old guilt Christ's undertaking actual. (2) Hebrews 9:28 bore sins cross Old elect guilt undertaking bore. (3) Old sin-conscience Hebrews 10:22 Old New. Old guilt Christ's undertaking. (4) Yearly sacrifice Hebrews 10:3. Offering shadow Christ's future blood faith-applied Hebrews 9:22 Romans 4:7 Acts 10:43. (5) Jeremiah 31:33–34 Hebrews 8:12. Not new Old Leviticus 4:20 etc. New manner sacrifices Christ's body Colossians 2:17 Hebrews 10:1. (6) Matthew 26:28 blood forgiveness pre-pouring Old. Blood New covenant grace Old prefigured Colossians 2:17 Hebrews 10:1 shadow faith Hebrews 9:22 Romans 4:7 Acts 10:43. (7) Acts 13:38 forgiveness Moses Law not. Gospel Law Moses not Christ. (8) Christ's blood forgiveness Matthew 26:28 Hebrews 9:14. Pre-pouring Old forgiveness Christ's blood future faith Hebrews 9:15. (9) Old purgatory Christ's blood satisfaction. Reformed Old/New same blood-faith Hebrews 9:15 Romans 4:3,5. Old same Redeemer fellowship 1 Corinthians 10:3–4. Prophets Acts 10:43. Old surety punishment exhausted cross. Old shadow Hebrews 9:22 Romans 4:7 Acts 10:43. Old imputation Ch.V Bk.V. Old freedom Galatians 3:13 2 Corinthians 5:21. Old heaven. (10) Old hand-writing Colossians 2:14. Hand-writing confess sin-satisfaction Christ's blood. (11) Christ curse Galatians 3:13 Deuteronomy 21:23. Curse Old elect transferred Christ cross. (12) Jeremiah 31:33–34 Hebrews 8:12. New forgiveness not Old Leviticus 4:20. New manner no sacrifices Christ's body Colossians 2:17 Hebrews 10:1. (13) Acts 13:38 forgiveness Law Moses not. Law Moses not forgiveness Christ. (14) God sins passing-over Romans 3:25 Old passing-over Christ's satisfaction future shadow Hebrews 9:22 Romans 4:7 Acts 10:43. (15) Old unatoned guilt heaven. Reformed Old/New same satisfaction Christ's eternal undertaking Old accepted/applied blood faith Hebrews 9:15 Romans 4:3,5 Acts 10:43 Numbers 23:21 iniquity Jacob. Old/New same Redeemer fellowship eating/drinking 1 Corinthians 10:3–4. Prophets forgiveness faith Acts 10:43. Old same prefiguration shadow-blood Hebrews 9:22 Romans 4:7 Acts 10:43. Old imputation Ch.V Bk.V §§9,18,31. Old freedom punishment/hell Galatians 3:13 2 Corinthians 5:21. Old heaven no purgatory guilt-free. Reasons deniers: (1) Christ delivered sins Romans 4:25. Bore all cross Old guilt undertaking absent actual. (2) Hebrews 9:28 bore sins. Old elect sins cross undertaking transferred guilt punishment exhausted. (3) Old sin-conscience Hebrews 10:22. Not guilt; Old sin-conscience New unless faith-acceptance atonement. (4) Yearly Hebrews 10:3. Shadow Christ's future blood faith Hebrews 9:22 Romans 4:7 Acts 10:43. (5) Jeremiah 31:33–34 Hebrews 8:12. Old Leviticus 4:20. New manner sacrifices Christ's body. (6) Matthew 26:28 blood forgiveness pre-pouring Old. New covenant grace Old prefigured shadow faith Hebrews 9:22 Romans 4:7 Acts 10:43. (7) Acts 13:38 Law Moses not. Gospel Law Moses Christ. (8) Christ's blood forgiveness Matthew 26:28 Hebrews 9:14. Pre-pouring Old forgiveness future faith Hebrews

   XXV. Fourth sets powerful impulse fight spiritual enemies Christ/ours Satan Revelation 12:4,12,17 1 Peter 5:8 Ephesians 6:11 flesh Galatians 5:16–17 world James 4:4 1 John 2:15–16 Romans 12:2. Fieldmarshal right Luke 24:49 rule Ephesians 1:21 under John 14:30; 16:11 stripped Colossians 2:14–15 feet Romans 16:20. Tempted sinless Hebrews 2:17–18; 4:15. Throne not fought 2 Timothy 2:5 Revelation 3:21 Christ overcame. Fighting power footstool Psalm 110:1 1 John 2:13; 5:4.

   **Book VI** **Theoretical–Practical Theology** **On the Application of the Ransom-Redemption**

   Chapter VIII

   On the Sanctification of Those to Be Redeemed

   1 Thessalonians 5:23

   Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ.

   I. Third benefit union/fellowship Christ sanctification: apostle powerfully distinctly fits 1 Thessalonians 5:23.

   The Explanatory Part

   II. Words contain wish Thessalonians sanctification. Notes:

   1. Sanctifier: God peace trishagios thrice-holy Isaiah 6:3 holiness Exodus 28:36 Malachi 2:11. Father/Son/Spirit different ways place Doctrinal. Only sanctifier God creatures sanctify people Exodus 19:10,14 Sabbath Exodus 20:8 house Leviticus 27:14 head Numbers 6:11 self Numbers 11:18 Joshua 7:13 God Leviticus 20:12; 21:8 Judges 17:3 Isaiah 58:13 God's name Matthew 6:9 Son John 17:19 sanctifies suffering sanctifies us Ephesians 5:25–27 Spirit sanctification Romans 1:4; 15:16 hence Holy Spirit personal sanctification immediate sanctifier.

   2. Peace God: peace exhortation v.13 not least sanctification Romans 15:13; 16:20 1 Corinthians 14:33 2 Corinthians 13:11. Peace general enough/pleasant good Christ/apostles wish peace Romans 1:7 etc. 1 Peter 1:2 2 Peter 1:2 2 John 3 Jude 2 Revelation 1:4. Peace God Christ's blood reconciliation Ephesians 2:14–15 Romans 5:1 neighbor Romans 12:18 Hebrews 12:14 conscience Philippians 4:7. Peace God originator/benefactor peace-God.

   III. Sanctification sanctify (hagiasai) not exhortation practice holiness but infuse disposition inclination purity/righteousness. Word not broadest general Spirit inward elect work calling/regeneration/conversion/sanctification 1 Corinthians 6:11 1 Peter 1:2 but narrower sanctification follows justification 1 Corinthians 6:11 1 Peter 1:2. Not (1) undertake Exodus 6:4 Micah 3:5; (2) separate eminent use 1 Corinthians 7:14 1 Timothy 4:5; (3) fit service Exodus 29:1,36 Numbers 6:11; (4) sanctify self Romans 6:16,22 1 Thessalonians 4:3,4,5 2 Corinthians 7:1; (5) God sanctifies 1 Thessalonians 5:23 infuses God-like disposition. Sanctification physical/natural God works disposition holiness exercise virtues.

   IV. Sanctification distinguished: (1) Calling exhorts/commends holiness-practice. (2) Regeneration imparts spiritual life/powers practice. (3) Conversion advances first life act second acts accept Redeemer/redemption conditions. (4) Justification opposite sanctification Revelation 21:27. (5) Sanctification follows/traces perfection post-life Ephesians 5:26–27; 4:13 not present life 1 Corinthians 13:9–11 Philippians 3:11–14 Proverbs 20:9 Ecclesiastes 7:20 1 Kings 8:46 Isaiah 64:6 James 3:2 1 John 1:8–10. Reasons Marefius Loc.XII §11: (1) Justification/sanctification distinction. (2) Militant/triumphant church. (3) Way/fatherland. (4) Saints feel weaknesses humility. (5) Salvation God's grace alone. (6) Eager heavenly blessedness. (7) Death sweeter. (8) Sin-remnants spiritual exercise Israel Canaanites Romans 8:21.

   V. Sanctification nature better grasp word: (1) Narrower sanctification distinguished regeneration/sanctification: regeneration first spiritual life act power; conversion first act second acts faith/repentance conditions; sanctification second acts fruits virtues/good works James 2:14,17,20–26 Galatians 5:6 obedience faith Romans 1:5; 16:26. (2) Hagiazō not (1) undertake Jeremiah 6:4 Micah 3:5; (2) separate Numbers 6:11; (3) fit 1 Corinthians 7:14 1 Timothy 4:5; (4) self-service Romans 6:19; (5) God sanctifies 1 Thessalonians 5:23 moral/internal disposition. Sanctification natural God infuses inclination purity/righteousness exercise virtues.

   VI. Sanctification works: old man mortification Galatians 5:24. Old man corruption sin Romans 7:13–14,20 body sin Romans 6:6 sin-body Romans 7:24 whole man members Colossians 3:5. Old because Adam Romans 5:12 birth Psalm 51:7 renewal precedes 1 Corinthians 15:49. Mortification (thanatōsas) bring corruption all ways subdue/servitude 1 Corinthians 9:27 until natural life ends Romans 6:4. Cause chief God imparts powers mortification regeneration advances conversion execution sanctification. Father 1 Peter 1:3 Son crucified flesh Galatians 5:24 life Galatians 2:20 example cross Romans 6:5. Instrumental faith receives Christ's death/crucifixion mortification members earth Colossians 3:3,5 motives accept Romans 6:8–10 Colossians 3:2–3.

   XVI. Mortification inseparable self-denial. Mortification/self-denial inseparable: mortification old man/self-denial indifferent. Self-denial first principle/letter Christianity Matthew 16:24 Mark 8:34 Luke 9:23. Disease self-denial sin-selfishness cured self-denial. Selfishness: (1) natural person Creator-distinguished; self-destruction not Romans 14:20. (2) Life/body pleasure/displeasure creatures; self-hate/neglect not Ephesians 5:29 1 Kings 18:28. (3) Sin-corrupted nature; violence self not Ephesians 5:29. (4) Spiritual sanctified self-denial not deny regenerate/repentant/believing works 1 Corinthians 15:10 Psalm 103:2. Self-denial say farewell/self-subjection God/right place self/other things. Twofold: omit mentioned Matthew 16:24; 19:27 oppose 1 Corinthians 9:27. Nature self-denial sin place inclination God highest end fellowship blessedness Philippians 3:19 turns God creatures Matthew 6:33 John 6:27 2 Corinthians 4:18. Self place self honor/lust Philippians 2:21 John 8:18 James 4:3. Self-denial God self/other creatures 1 Timothy 6:6 Hebrews 13:5. Self place self life above spiritual Matthew 16:25–26. Self place self law Romans 8:7 prefer God will Matthew 6:10 Acts 21:14 Matthew 26:39,42. Self place self lot God-assigned Philippians 4:12 self will Matthew 6:10 Acts 21:14 Matthew 26:39,42. Self place self right man above God Psalm 2:2–3 Exodus 5:2 Luke 19:14,27 Job 21:14–15 Jeremiah 44:15–16 self-denial God rule/right self/other Matthew 6:33 John 6:27 2 Corinthians 4:18. Self place self providence above God trust Jeremiah 17:5 Psalm 52:8 distrust self/others Psalm 20:8 self-denial providence God trust Jeremiah 17:5–8 Psalm 52:8. Self place self self-denial return God law/right self-subjection 1 Corinthians 6:19–20 Romans 14:9.

   XV. First part sanctification old man mortification Galatians 5:24. (II) New man vivification advances first life act second acts virtues/works. Sanctification same causes mortification. Chief God. Father 1 Peter 1:3 Son life Galatians 2:20 example cross Romans 6:5. Instrumental faith Christ's death/crucifixion mortification members Colossians 3:3,5 motives accept Romans 6:8–10 Colossians 3:2–3.

   XVI. Mortification inseparable self-denial. Self-denial first Christianity Matthew 16:24 etc. Selfishness: (1) Natural person Creator-distinguished self-destruction not Romans 14:20. (2) Life/body pleasure/displeasure self-hate/neglect not Ephesians 5:29 1 Kings 18:28. (3) Sin-corrupted violence not Ephesians 5:29. (4) Spiritual sanctified deny not regenerate etc. Selfishness turns God creatures Matthew 6:33 John 6:27 2 Corinthians 4:18. Self honor/lust Philippians 2:21 John 8:18 James 4:3. Self creatures God 1 Timothy 6:6 Hebrews 13:5. Self life above spiritual Matthew 16:25–26. Self law Romans 8:7 God will Matthew 6:10 Acts 21:14 Matthew 26:39,42. Self lot God Philippians 4:12 God will Matthew 6:10 Acts 21:14 Matthew 26:39,42. Self right man Psalm 2:2–3 Exodus 5:2 Luke 19:14,27 Job 21:14–15 Jeremiah 44:15–16 self-denial God rule/right self/other Matthew 6:33 John 6:27 2 Corinthians 4:18. Self providence Jeremiah 17:5 Psalm 52:8 distrust self/others Psalm 20:8 self-denial providence trust Jeremiah 17:5–8 Psalm 52:8. Self place self return God law/right self-subjection 1 Corinthians 6:19–20 Romans 14:9.

   **Book VI** **Theoretical–Practical Theology** **On the Application of the Ransom-Redemption**

   Chapter VIII

   On the Sanctification of Those to Be Redeemed

   1 Thessalonians 5:23

   Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ.

   I. Third benefit union/fellowship Christ sanctification nature apostle powerfully distinctly 1 Thessalonians 5:23.

   The Explanatory Part

   II. Words contain wish Thessalonians sanctification. Notes:

   1. Sanctifier God trishagios Isaiah 6:3 holiness Exodus 28:36 Malachi 2:11 Father/Son/Spirit different Doctrinal. Only sanctifier God outward works creatures sanctify people Exodus 19:10,14 Sabbath Exodus 20:8 house Leviticus 27:14 head Numbers 6:11 self Numbers 11:18 Joshua 7:13 God Leviticus 20:12; 21:8 Judges 17:3 Isaiah 58:13 God's name Matthew 6:9 Son John 17:19 sanctifies suffering sanctifies Ephesians 5:25–27 Spirit sanctification Romans 1:4; 15:16 Holy Spirit personal immediate.

   2. Peace God peace v.13 exhortation not least Romans 15:13; 16:20 1 Corinthians 14:33 2 Corinthians 13:11. Peace general enough/pleasant Christ/apostles Romans 1:7 etc. 1 Peter 1:2 2 Peter 1:2 2 John 3 Jude 2 Revelation 1:4. Peace God blood reconciliation Ephesians 2:14–15 Romans 5:1 neighbor Romans 12:18 Hebrews 12:14 conscience Philippians 4:7 peace-God.

   III. Sanctification sanctify not exhortation practice but infuse disposition purity/righteousness. Word broadest Spirit inward elect calling/regeneration/conversion/sanctification 1 Corinthians 6:11 1 Peter 1:2 narrow sanctification follows justification 1 Corinthians 6:11 1 Peter 1:2. Not (1) undertake Jeremiah 6:4 Micah 3:5; (2) separate Numbers 6:11; (3) fit 1 Corinthians 7:14 1 Timothy 4:5; (4) self-service Romans 6:19; (5) God sanctifies 1 Thessalonians 5:23 moral/internal. Sanctification physical God works disposition exercise virtues.

   **Book VI** **Theoretical **Book VII** **Theoretical–Practical Theology** **On the Church and Church Matters**

   Chapter I

   On the Nature of the Church

   Ephesians 5:25

   Husbands, love your wives, as Christ loved the church and gave himself up for her.

   I. Having spoken of the application of the ransom-redemption in the preceding book with respect to its nature, God's applying acts, foundation application, union foundation, and benefits union; we now hasten to its object, the church, on which we lay as foundation Ephesians 5:25.

   The Explanatory Part

   II. Words apostle sets Ephesians example Christ's church-love: notes:

   1. Lover: Christ church bridegroom v.32 Hosea 2:18 head Ephesians 1:22; 4:16 foundation Ephesians 2:20–21 Matthew 16:18 authority Ephesians 4:11–15; 28:18 Philippians 2:9–11. Servants delegated power Ephesians 4:11–12.

   II. Beloved: church Spirit/faith united body Christ Ephesians 1:22–23; 4:15–16. Only object Christ's love; also work: elect church-risen called. Church (ekklēsia) called assembly/synagogue Hebrews 10:25. Hebrews qāhāl assembly ‘ēḏâ congregation. Particular assembly James 2:2 assembly. Narrower religious assembly/believers 1 Corinthians 1:2 Revelation 1:11. Sometimes assembly men Acts 19:31 wicked Psalm 26:5. Narrower/absolute called believers 1 Peter 1:2–3 1 Corinthians 1:2 Romans 1:7. Particular believers covenant mutual holy fellowship 1 Corinthians 1:2. Called church Christ's body Ephesians 1:22–23; 4:15–16 God's assembly 1 Corinthians 15:9 2 Corinthians 1:1 Christ's body Ephesians 1:22–23; 4:15–16 Christ's bride Psalm 45:10 Revelation 21:17; 22:9 Christ's bridegroom Revelation 21:9 Matthew 9:15 bridegroom Christ's vineyard Isaiah 5:1 tree Psalm 80:9 Christ's house Hebrews 3:6 1 Peter 4:17 God's city Hebrews 12:22 Revelation 21:2,10 Zion Psalm 2:6 holy mountain Psalm 3:5 city living God Hebrews 12:22 heavenly Jerusalem Revelation 11:2; 21:2,10 Christ's flock Psalm 80:1 1 Peter 5:2 elect race 1 Peter 2:9 holy Romans 1:7; 8:27 Christians Acts 11:26 etc.

   III. Church called assembly believers powerfully called Christ. (1) Assembly not particular persons; individuals head Romans 12:5 1 Corinthians 6:15; 12:12 body church head Ephesians 1:22; 4:15. (2) Men whole human race Matthew 28:19 nations/sexes/ranks Revelation 5:9 Galatians 3:28 Colossians 3:11 beginning world end Matthew 28:20 Ephesians 4:13 Psalm 110:1. (3) Lost/worst pre-calling post-calling sanctified Ephesians 2:1–3 Titus 3:3–4 1 Corinthians 6:10–11. Called sanctified/called Romans 1:7 1 Corinthians 1:2 2 Corinthians 1:1 Ephesians 1:1 Philippians 1:1 1 Peter 2:9. Church God's assembly 1 Corinthians 15:9 2 Corinthians 1:1 Christ church head Ephesians 1:22–23; 4:15–16 Christ's bride Psalm 45:10 Revelation 21:17; 22:9 Christ's bridegroom Revelation 21:9 Matthew 9:15 Christ's vineyard Isaiah 5:1 Christ's tree Psalm 80:9 Christ's house Hebrews 3:6 1 Peter 4:17 God's city Hebrews 12:22 Revelation 21:2,10 Zion Psalm 2:6 holy mountain Psalm 3:5 city living God Hebrews 12:22 heavenly Jerusalem Revelation 11:2; 21:2,10 Christ's flock Psalm 80:1 1 Peter 5:2 elect race 1 Peter 2:9 holy Romans 1:7; 8:27 Christians Acts 11:26.

   **Book VII** **Theoretical–Practical Theology** **On the Church and Church Matters**

   Chapter I

   On the Nature of the Church

   Ephesians 5:25

   Christ loved the church and gave himself up for her.

   I. Application ransom-redemption preceding book nature God's acts foundation union/benefits: now object church foundation Ephesians 5:25.

   The Explanatory Part

   II. Apostle Ephesians Christ's church-love example: notes:

   1. Lover: Christ bridegroom v.32 Hosea 2:18 head Ephesians 1:22; 4:16 foundation Ephesians 2:20–21 Matthew 16:18 authority Ephesians 28:18 Philippians 2:9–11 servants delegated Ephesians 4:11–12.

   II. Beloved: church Spirit/faith united Christ's body Ephesians 1:22–23; 4:15–16. Only object Christ's love/work elect called. Church (ekklēsia) called assembly Hebrews 10:25 Hebrews qāhāl/‘ēḏâ. Particular James 2:2. Narrow religious 1 Corinthians 1:2 Revelation 1:11. Sometimes men Acts 19:31 wicked Psalm 26:5. Narrow believers 1 Peter 1:2–3 1 Corinthians 1:2 Romans 1:7. Particular covenant holy fellowship 1 Corinthians 1:2. Called Christ's body Ephesians 1:22–23; 4:15–16 God's assembly 1 Corinthians 15:9 Christ's bride Psalm 45:10 Revelation 21:17; 22:9 bridegroom Revelation 21:9 Matthew 9:15 vineyard Isaiah 5:1 tree Psalm 80:9 house Hebrews 3:6 1 Peter 4:17 God's city Hebrews 12:22 heavenly Jerusalem Revelation 11:2; 21:2,10 Zion Psalm 2:6 holy Psalm 3:5 living God's city Hebrews 12:22 heavenly Revelation 11:2; 21:2,10 flock Psalm 80:1 1 Peter 5:2 elect 1 Peter 2:9 holy Romans 1:7; 8:27 Christians Acts 11:26.

   III. Ransom-redemption/application busy church alone erect risen. Church called believers world Matthew 28:19 nations/sexes/ranks Revelation 5:9 Galatians 3:28 Colossians 3:11 beginning end Matthew 28:20 Ephesians 4:13 Psalm 110:1 lost/worst pre-calling post-sanctified Ephesians 2:1–3 Titus 3:3–4 1 Corinthians 6:10–11 called sanctified/called Romans 1:7 1 Corinthians 1:2 2 Corinthians 1:1 Ephesians 1:1 Philippians 1:1 1 Peter 2:9. Church God's assembly 1 Corinthians 15:9 2 Corinthians 1:1 Christ head Ephesians 1:22–23; 4:15–16 bride Psalm 45:10 Revelation 21:17; 22:9 bridegroom Revelation 21:9 Matthew 9:15 vineyard Isaiah 5:1 tree Psalm 80:9 house Hebrews 3:6 1 Peter 4:17 city Hebrews 12:22 heavenly Revelation 11:2; 21:2,10 Zion Psalm 2:6 holy Psalm 3:5 living Hebrews 12:22 heavenly Revelation 11:2; 21:2,10 flock Psalm 80:1 1 Peter 5:2 elect 1 Peter 2:9 holy Romans 1:7; 8:27 Christians Acts 11:26.

   **Book VII** **Theoretical–Practical Theology** **On the Church and Church Matters**

   Chapter II

   On Church Servants

   Ephesians 4:11–13

   **Book VII** **Theoretical–Practical Theology** **On the Church and Church Matters**

   Chapter II

   On Church Servants

   Ephesians 4:11–13

   ...and he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ.

   I. Application object church: now means (1) gather faith Word-ministry (2) confirm sacraments (3) strengthen discipline (4) govern church polity. Particulars: first church ministry Ephesians 4:11–13.

   The Explanatory Part

   II. Words contain Christ's church ministry institution: notes:

   1. Institutor: he Christ head Ephesians 1:22 king Psalm 2:6 power Matthew 28:18 Ephesians 4:11–15; 28:18 Philippians 2:9–11 delegates servants 2 Corinthians 10:8; 13:10 all name/rights Christ 1 Corinthians 5:4.

   II. Instituted servants twofold extraordinary/ordinary Old/New. Extraordinary Old: (I) Patriarchs pre-Law pre-Levitical priesthood God-Spirit fathers believing families Genesis describe post-flood first gospel Genesis 3:15 teach/apply offerings men. (II) Prophets post-Law pre-Messiah extraordinary church servants without tribe/family wrote Holy Scripture/Mosaic ceremonial inspired future Messiah Acts 3:21–24; 10:43 Hebrews 1:1 1 Peter 1:10–12. Extraordinary New: (I) John Baptist priestly father Zechariah mother Elizabeth last/first Old/New Matthew 3:1–13. (II) Apostles Ephesians 4:11–12 1 Corinthians 12:28 Romans 12:5 rank Christ-sent immediate Romans 1:1 Galatians 1:1. Privileges above Old/New: (1) Christ flesh-seen fellowship/teaching living eyewitnesses 1 Corinthians 9:1. (II) Christ-called immediate John 20:21 Ch.VII §18 Matthias Acts 1:25–26 Barnabas Acts 13:2–3. (III) Christ's ambassadors 2 Corinthians 5:20 hearers hear Christ Luke 10:16 apostle-marks 2 Corinthians 12:12. (IV) Direct instruction mysteries Luke 24:45 John 20:22 Galatians 1:12. (V) Infallible ministry John 16:13. (VI) Keys kingdom Matthew 16:19 John 20:23. (VII) Hands-laying Spirit-gifts Acts 8:6–7,15–19; 19:6. (VIII) Miracles Mark 16:18,20 Hebrews 2:3–4 Romans 15:18–19 John 14:12 Matthew 10:1. (IX) Preaching power Acts 13:48. (X) No succession Galatians 1:6–9. (XI) Preeminence servants Matthew 28:18 Luke 22:29–30. Ordinary New: (I) Elders Acts 20:27 overseers Acts 20:28 rulers 1 Timothy 5:17 teachers 1 Timothy 5:17. (II) Requirements/qualities 1 Timothy 3:2–8 Titus 1:5–10. (III) Duties: (1) Public Word-preaching 2 Timothy 4:1–2. (2) Sacraments Matthew 28:18–20 John 1:33 1 Corinthians 11:20,23 Luke 22:19–20. (3) Discipline 1 Timothy 5:20 Titus 1:13 2 Corinthians 2:6 Matthew 18:15–17 Job 20:23. (4) House-visitation Acts 20:20. (5) Catechizing ignorant Hebrews 5:12; 6:1–2 1 Corinthians 3:1–2 Galatians 6:4. (6) Public prayers Acts 2:42; 6:4. Necessity: (1) Word-teaching lasts age-end Ephesians 4:11–13 Matthew 28:19–20. (2) Elder-appointment Acts 20:17,28; 14:23 Titus 1:5 Philippians 1:1. (3) Ministry utility/fruitfulness teaching conversion church-building Ephesians 4:11–13 1 Timothy 4:16 Romans 10:13–15. (4) Church without misery Psalm 74:9 Amos 8:11–12 Matthew 18:36–38. (5) Church equality Matthew 20:25–26; 23:8–11 1 Peter 5:3. (VI) Maintenance Matthew 10:10 1 Corinthians 9:4–14 Galatians 6:6 1 Timothy 5:17–18.

   **Book VII** **Theoretical–Practical Theology** **On the Church and Church Matters**

   Chapter II

   On Church Servants **Book VII** **Theoretical–Practical Theology** **On the Church and Church Matters**

   Chapter III

   On the Sacraments of the Church

   Genesis 17:11

   You shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between me and you.

   I. Having spoken first means faith Word-ministry now second confirms/seals aroused faith/gathered church: sacraments. General sacraments nature Genesis 17:11.

   The Explanatory Part

   II. Words Jehovah institutes circumcision church sacrament general sacrament nature essential parts: (1) Sign it shall be sign (’ôṯ) sign covenant Genesis 17:11 Romans 4:11 1 Peter 3:21. Sign shows/remembers other thing natural bond smoke fire or moral institution sacraments. (2) Signified covenant grace Abraham God Abraham seed Romans 4:11. Signified not natural/works-covenant abolished least elect works-covenant; grace-covenant God Abraham's elect seed. Parties covenant: God/me Abraham/you mutual consent Abraham tacit acceptance nature covenant requires consent voluntary duties. Signified spiritual/invisible grace-covenant Mediator/benefits Book V Ch.IV.

   III. Reasons: (1) God accommodates weakness Word sufficient/exhorts seals signs senses understand Exodus 7:9,10; 38:7 Matthew 26:28. (II) Sensible intelligible John 3:11–12. (III) Sin death senses taken Genesis 3:6 Jeremiah 9:21 Spirit senses remedy. (IV) Knowledge senses begins senses spiritual Exodus 20:18–19 Jeremiah 23:29 Luke 5:8 angels Revelation 22:9. Seal Word promises Romans 4:11; 17:11 Matthew 26:28. Seal not outward only inward mutual. Seal not Word excludes sacraments Word sufficient senses confirms Word. Seal Word nature seals not. Seal Word pre-faith children 1 Corinthians 7:14. Seal Word sacraments work not Word Spirit alone Matthew 3:11 Titus 3:5 Ephesians 5:26 1 Peter 3:21. Sign Word sacraments moral power signify/offer/accomplish seal signified grace promise right use benefits Matthew 3:11 Titus 3:5 Ephesians 5:26 1 Peter 3:21. Signified grace Word sacraments work not operated work. Worked operated work excludes first consecration syllable sacraments superfluous whole consecration grace not syllable. Worked intention worker/offering excludes operated work. Sacraments signs/seals Romans 4:11. Therefore not worked operated work. Manner Word/sacraments moral Holy Spirit natural bring signified grace. Grace not sacraments God almighty grace sacraments. Manner sacraments Word moral Holy Spirit brings grace not sacraments. God's grace sacraments physical natural power belongs God sacraments no natural power soul mark physical power experienced soul. God's grace sacraments bound sacraments grace time-performed God/Mediator no intervening means perfect eternity separate treatment.

   **Book VII** **Theoretical–Practical Theology** **On the Church and Church Matters**

   Chapter IV

   On the Sacraments of Regeneration

   Colossians 2:11–12

   In him also you are circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.

   I. Old/New Testaments two ordinary sacraments: Old/New regeneration-spiritual birth circumcision New baptism united apostle Colossians 2:11–12.

   The Explanatory Part

   II. Apostle shows/represents circumcision/baptism Old/New Testament regeneration sacrament circumcision Old/New Testament grace-covenant: notes:

   1. Spiritual circumciser in whom (en hō) union Christ faith/Spirit. Christ's circumcision us not merely outward physical Christ's circumcision spiritual sin-corruption removal Romans 2:29 Deuteronomy 30:6 Jeremiah 4:4 Acts 7:51. Christ circumciser merit/power circumcision heart Deuteronomy 30:6 Romans 2:29 Colossians 2:11. Cheiro poiētō hands-made outward Mosaic circumcision Christ's hands-less spiritual circumcision.

   2. Circumcised: you. Colossians Christians sanctified Christ Jesus v.2. Not all Abraham's seed v.14 Romans 4:11.

   3. Circumcision: putting off body sins flesh. Signified Old circumcision foreskin body sins flesh New baptism immersion outward spiritual circumcision sin-flesh body Romans 6:3–6 Colossians 2:11.

   **Book VII** **Theoretical–Practical Theology** **On the Church and Church Matters**

   Chapter V

   On the Sacraments of Nourishment

   Mark 14:22–24

   And as they were eating, he took bread, and blessed, and broke it, and gave it to them, and said, "Take; this is my body."

   I. Regeneration sacraments circumcision/baptism: now nourishment sacraments Passover Old Supper New. Both Mark 14:22–24 circumcision/Passover abolition Supper substitution.

   The Explanatory Part

   II. Words represent Supper institution Passover replacement: notes:

   1. Time: as eating. Two suppers: Passover ordinary disciples/Judas v.20 Matthew 26:23,25 Luke 22:15 John 13:26–27 Judas left John 13:30 post-Passover Supper.

   2. Institutor: Jesus. Received Lord 1 Corinthians 11:23. Only institutor signified matter/blood seals/gives.

   3. Institution: (1) Bread: took bread table Passover-bread fitter/prefigure Christ's body. Unleavened ordinary feast nature spiritual nourishment. (a) Took/separated ordinary bread Christ's separation world mediatorial office Father eternal counsel John 10:36 1 Peter 1:20. (b) Blessed (eu logēsas) thanked (eucharistēsas) wine Luke 22:17; 19 bread 1 Corinthians 11:24. Prayer blessing/thanksgiving Supper sacramental use/power heaven-bread begged. (c) Broke part part Christ's death body/soul separation 1 Corinthians 11:24 example break bread communicants.

   **Book VII** **Theoretical–Practical Theology** **On the Church and Church Matters**

   Chapter V

   On the Sacraments of Nourishment

   Mark 14:22–24

   And as they were eating, he took bread, and after blessing it broke it and gave it to them, and said, "Take; this is my body." And he took a cup, and when he had given thanks he gave it to them, and they all drank of it. And he said to them, " **Book VII** **Theoretical–Practical Theology** **On the Church and Church Matters**

   Chapter V

   On the Sacraments of Nourishment

   Mark 14:22–24

   And as they were eating, he took bread, and blessed it and broke it, and gave it to them, and said, "Take; this is my body." And he took a cup, and when he had given thanks he gave it to them, and they all drank of it. And he said to them, "This is my blood of the covenant, which is poured out for many."

   I. Regeneration sacraments circumcision/baptism: now nourishment Passover Old Supper New both Mark 14:22–24 circumcision/Passover abolition Supper substitution.

   The Explanatory Part

   II. Words represent Supper institution Passover replacement: notes:

   1. Time: eating. Two suppers Passover ordinary disciples/Judas v.20 Matthew 26:23,25 Luke 22:15 John 13:26–27 Judas left John 13:30 post-Passover Supper.

   2. Institutor: Jesus. Received Lord 1 Corinthians 11:23. Only institutor signified seals/gives.

   3. Institution: (1) Bread took table Passover-bread fitter/prefigure body. Unleavened feast ordinary spiritual nourishment. (a) Took/separated Christ's separation world mediatorial Father eternal John 10:36 1 Peter 1:20. (b) Blessed (eulogēsas) thanked (eucharistēsas) wine Luke 22:17; 19 bread 1 Corinthians 11:24 prayer blessing/thanksgiving Supper sacramental use/power heaven-bread begged. (c) Broke Christ's death body/soul 1 Corinthians 11:24 example break communicants.

   **Book VII** **Theoretical–Practical Theology** **On the Church and Church Matters**

   Chapter VI

   On Church Discipline

   Matthew 16:19

   I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven.

   I. Third means application church strengthened scandals: church discipline Jesus keys kingdom Matthew 16:19.

   The Explanatory Part

   II. Words promise church power discipline: notes:

   1. Giver: I enclosed dōsō Christ church-builder v.18 church property builds church foundation/followers. Lord Matthew 28:18; 13:10 power church Psalm 2:6 Zechariah 9:9 authority Ephesians 4:11–15; 28:18 Philippians 2:9–11 delegates servants 2 Corinthians 10:8; 13:10 all name Christ 1 Corinthians 5:4. Keys David's Revelation 3:7 source power. Power church not own authority Christ's servants Christ's command/obedience 2 Corinthians 10:8; 13:10.

   II. Gift: keys kingdom heaven. Jewish custom teachers keys investiture Luke 11:52. Not kingly Papists monarchy service Matthew 20:25 Luke 22:25–26 2 Corinthians 10:4. Binding/loosing plural heaven/hell no extension power. Binding/loosing opening/closing Revelation 2:8; 3:7 binding/loosing judgment/forgiveness John 20:23 binding/loosing discipline censures/excommunications church government Matthew 18:15–20 1 Corinthians 5:3–5 2 Corinthians 2:6–8. Binding/loosing church discipline wicked excluded/reconciled repentant 1 Corinthians 5:2–3,9–13 2 Thessalonians 3:14–15 1 Timothy 5:20 Titus 3:10–11. Binding/loosing excommunication privileges especially Supper 1 Corinthians 10:16 fellowship body/blood Christ 1 Corinthians 11:26–29. Binding/loosing expulsion God's face Genesis 3:22–24; 4:11,14 exclusion temple/ceremonial Exodus 12:48 Leviticus 5:2–3 Numbers 19:20 2 Chronicles 26:20–21 John 9:22,33–34; 16:2. Binding/loosing moral exclusion temple/presence Numbers 19:20 Deuteronomy 28:26 Ezra 10:7–8 Joshua 6:26 Nehemiah 13:25. Binding/loosing excommunication Satan till repentant Matthew 18:15–20 1 Corinthians 5:5.

   **Book VII** **Theoretical–Practical Theology** **On the Church and Church Matters**

   Chapter VII

   On the Government of the Church

   1 Timothy 5:17

   Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching.

   I. Application means church Word-gathered sacraments-confirmed discipline-strengthened governed ends: church government apostle indicates 1 Timothy 5:17.

   The Explanatory Part

   II. Words good church government reward represented: notes:

   1. Rulers elders (presbyteroi) Hebrew zāqēn elder not age dignity/authority/respect Old Testament leaders Deuteronomy 17:11 Acts 11:30; 15:2,6,22,23. Old Testament elders/overseers Acts 20:28 rulers 1 Corinthians 12:28 leaders Romans 12:8 overseers 1 Timothy 5:17. Church elders teaching/ruling 1 Timothy 5:17 teaching 1 Timothy 5:17. Church elders/overseers Acts 20:28 1 Timothy 3:1–2 Philippians 1:1 Titus 1:7. Elders church-servants 1 Corinthians 4:1 Acts 11:30; 15:2,6,22,23; 16:4; 20:17,28; 21:18. Church elders/overseers Acts 20:28 1 Timothy 3:1–2; 5:17 Titus 1:5–9 1 Peter 5:1–2.

   2. Government: rule well (proestōtes) preeminent/preside church Acts 20:28 1 Timothy 5:17. Proistēmi preside/lead superior duty/right Romans 12:8 1 Thessalonians 5:12 1 Timothy 5:17 Titus 3:8. Distinguished teaching elders 1 Timothy 5:17 ruling elders 1 Timothy 5:17. Distinguished teaching elders ruling elders 1 Timothy 5:17 Acts 20:28 1 Timothy 3:1–2; 5:17 Titus 1:5–9 1 Peter 5:1–2. Distinguished teaching elders ruling elders 1 Timothy 5:17 Acts 20:28 1 Timothy 3:1–2; 5:17 Titus 1:5–9 1 Peter 5:1–2.

   3. Reward: double honor. Double elders elders double honor. Elders double honor teachers double. Honor/reverence 1 Timothy 5:17.

   **Book VIII** **Theoretical–Practical Theology** **Concerning the Dispensation of the Covenant of Grace**

   Chapter I

   On the Dispensation Under the Patriarchs

   Ephesians 1:9–10

   Making known to us the mystery of his will, according to his purpose, which he set forth in him as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.

   I. Application nature/acts/foundation/benefits/object/means: now diverse dispensations covenant grace Reformed Netherlands. Order general nature four periods patriarchs/Moses/Christ/eternity assign courses covenant grace renewed/extended. Patriarchal first Ephesians 1:9–10.

   The Explanatory Part

   II. Words broad explanation four matters: (1) God's good pleasure according purpose set him (kata eudokian proetheto en autō) election God foreordained church Christ Ephesians 1:4 Romans 8:29 Acts 13:48. (2) Mystery will grace-covenant sinner-redemption Son's death eternal peace-council Zechariah 6:13. (3) Dispensation fullness times plan time unite heaven/earth. (4) Work unite plan Christ Redeemer Head 1 Corinthians 12:12; 3:11 1 Peter 2:4,6.

   **Book VIII** **Theoretical–Practical Theology** **Concerning the Dispensation of the Covenant of Grace**

   Chapter I

   On the Dispensation Under the Patriarchs

   Ephesians 1:9–10

   Making known to us the mystery of his will, according to his purpose which he set forth in him to unite all things in him, things heaven/earth.

   I. Application nature/acts/foundation/benefits/object/means now diverse covenant-grace dispensations Reformed Netherlands. Order general nature four periods: patriarchs/Moses/Christ/eternity courses covenant renewed/extended. Patriarchal first Ephesians 1:9–10.

   The Explanatory Part

   II. Broad explanation four: (1) Good pleasure purpose set him election Ephesians 1:4 Romans 8:29 Acts 13:48. (2) Mystery will grace-covenant sinner-redemption Son-death eternal peace-council Zechariah 6:13. (3) Dispensation fullness times plan unite heaven/earth. (4) Work unite plan Christ Redeemer Head 1 Corinthians 12:12; 3:11 1 Peter 2:4,6.

   Theoretical-Practical Theology

   Volume Four

   Reflections on the Best Manner of Preaching for the Use of Theoretical-Practical Theology.

   Eighth Book of Theoretical-Contemplative Theology

   Concerning the Dispensation of the Covenant of Grace

   Chapter II

   On the Dispensation under Moses

   Deuteronomy 5:2

   The LORD our God made a covenant with us at Horeb.

   The Exegetical Part

   I. In the first period of the Old Testament, under the patriarchs, we spoke through its three ages. Now follows the second, which flourishes from Moses to the Messiah. But this period also includes all the principal events of those times, in which there was a certain more outstanding renewal and expansion of the covenant of grace: the first runs from Moses to David; the second from there to the Babylonian captivity; the third from there to the Messiah. Under these periods, although the dispensation of the covenant of grace has been one and the same, and therefore under one Testament, there has nevertheless been a threefold solemn renewal, clarification, and expansion of it. From this, we will diligently investigate these three periods under one text from Deuteronomy 5:2.

   II. This text indicates the covenant-making between God and Israel at Horeb. Whereby are noted:

   1. The covenanting parties, namely:

   a. God, described as

   a. The LORD YHWH, Jehovah. The emphasis of which name we have purposely and extensively explained in Book II, Chapter IV, §§ VIII, XII, XIII. Elsewhere He is named El, that is, the mighty God, and also Shaddai, that is, the All-Sufficient, Genesis 17:1. To indicate that the Author of this covenant-making is sufficient on all sides to fulfill the promises through this covenant, to whom we can commend and entrust ourselves, as He is not only the mighty God and the All-Sufficient God, but also Jehovah, independent, unchangeable, and eternal, not only in Himself but also in His promises.

   b. Our God Eloheinu; God Elohim, in the plural number, to indicate that the three Persons, each of whom is equally God, have entered into this covenant-making, from which His sufficiency greatly increases and grows, namely, that those who make the covenant, each of whom is God, are almighty, all-sufficient, unchangeable, and thus faithful in their promises. The rest we have indicated the power and emphasis of this name in Book II, Chapter IV, §§ IX, XIV, XV.

   There is added

   c. Our, namely, not only by creation, preservation, and all kinds of temporal benefits, but also by covenant-making, certainly not a previous one, but by this present one.

   2. Israel, with us imanu. That we with God; but God with us: to give to understand that not we by our own whim, as if we were our own lords and masters, but that God is the Author of this covenant-making, and at the same time a covenanting party. Us, whom He fully distinguishes in the following verse from the previous fathers: The LORD did not make this covenant with our fathers. Namely, neither with them alone, nor so solemnly, in that manner as with us. However, most of those whom Moses addresses were not present at the Sinaitic covenant-making spoken of here.

   Answer: Nevertheless, very many were present there who were still alive at that time: but also by "with us" is understood the Israelite people, both the past and the present and future; for the people remains and endures, although the citizens die.

   III. The covenant-making: He made a covenant, or solemnly established. Here is

   1. The made or brought-forth covenant, berit. Here by berit is understood either a testament, which is made by one alone; or a covenant, which is made by many; little depends on it: since a testament, as if it were the dispensation of the covenant of grace, envelops and includes the covenant, as we have noted elsewhere. Meanwhile, I would rather say covenant, because the negotiating parties are named. Now a threefold made covenant is understood, namely, first a national covenant, which God here enters into with the whole people; second, a legal covenant, which is renewed in the law of the Ten Commandments; finally, the covenant of grace, which is administered in the ceremonial things with the elect alone. Of all which in its place in the Didactic Part.

   2. The making or bringing-forth of the covenant, karat, that is, He has cut, which with the word berit, that is, a covenant, is joined together, altogether signifies a solemnity which was customarily used in covenant-makings, when the covenant-making parties, with mutual consent, slaughtered animals and passed through the pieces, Psalm 50:3; Exodus 24:8, taken from Genesis 15:9-10. With which they testified their share in the punishment of the breaking of the covenant, whereby the breaking party would be slain as the animals were slain; however, in the divine covenant, it was particularly indicated that the covenant of grace between God and the believers is not established without the sacrifice of Christ, which would be the foundation of this covenant, as we have noted in the previous chapter (Conf. Graff. on Daniel 9, Exercise IV).

   IV. The place of the covenant-making, at Horeb, b'choreb, that is, it is dried up, it is withered, because Horeb, where this covenant was made, was a dry place in the wilderness, bereft of water, Deuteronomy 8:15, to indicate that the world in which the covenant of grace is established with believers is in a spiritual manner a dry place, bereft of the water of all kinds of comfort, refreshment, or cooling. Otherwise this mountain is named Sinai, Exodus 19:17 with Deuteronomy 33:10-11. Which distinction is made to distinguish this covenant-making from all other covenant-makings which were made with the fathers under the patriarchal period, but certainly not at Horeb.

   The Didactic Part

   III. God therefore, when He had brought Israel out of Egypt, through the Red Sea into the wilderness of Horeb, at Mount Sinai, has solemnly promulgated the law, and thereby renewed the covenant with Israel. For since Israel, now freed from Egyptian servitude and become its own master, made up a national church and at the same time republic; it needed special laws, through the help and means of which both the church and the commonwealth might be maintained and preserved: from this, God thought it good to give it certain fixed laws; and, because He dealt with His people, and thereby also to renew the covenant with it. In order that we may now strike the nature of this covenant-making all the more distinctly, it will help and be useful to consider the following propositions.

   IV. First, that God at Sinai, in the presence of Israel, in a completely solemn manner, promulgated moral laws, which would bind the Israelites as men; ceremonial laws, which would bind them as members of the church; and civil laws, which would bind them as citizens of the commonwealth. And indeed moral, or universal, binding all men in all places and at all times, He brought to two tables, to ten commandments, and to two chief duties, according to the love of God and neighbor: of which we have given a short summary through and according to the particular commandments, Book VI, Chapter VIII, § XVI.

   V. To the moral laws God added the ceremonial laws, chukkim, that is, statutes, Deuteronomy 4:1, 13, 14 (which words the LXX translators render as dikaiomata rights, Deuteronomy 4:1; protasmatos statutes, commands, Leviticus 26:46; nomimon something legal, Exodus 28:34. And the New Testament calls these laws the service, Romans 9:4; a shadow of things to come, Colossians 2:17; Hebrews 10:1; weak and poor first principles, Galatians 4:9), so that through them (1) He would distinguish the Jews from the heathen and their idolatrous service, Deuteronomy 14:1-3 with Ephesians 2:14; (2) so that He would regulate the Jewish worship of this period, because it was still Jewish, chiefly with regard to its external duties, and draw back this kind of willful religion, Deuteronomy 12:1-2; (3) so that the church, during its childhood, under these, as it were, tutors, might more easily be educated and gradually advanced to its, as it were, majority and maturity in Christ, Galatians 4:1-4; (4) so that under these typical exercises, more familiarly (though darkly) He would represent to a ruder people the Person, offices, and benefits of the coming Messiah, Hebrews 10:1; Colossians 2:17; and thereby incite them to receive the Messiah in faith, Galatians 3:24; (5) so that He would show both to the Jews and to us that He expects not only internal but also external service, 1 Corinthians 10:20.

   VI. These ceremonial laws can, according to their use, suitably be distinguished (1) into more public laws, which concern the holy places: such as (A) the tabernacle, Exodus 25-27, whose parts were (a) the Holy of Holies, separated from the Holy Place by a veil; (b) the Holy Place, fitted for the priests; and (c) the court. (B) Solomon's temple, built according to the pattern shown to David by God, 1 Chronicles 28:11-13 with 2 Chronicles 3:1. (C) Zerubbabel's temple, built after the end of the Babylonian captivity, Ezra 3:8 and 6:14-15. (D) Whose imitators and copiers were the temple of Heliopolis in Egypt and the temple of Samaria on Mount Gerizim. (E) The synagogue, mo'ade el, assemblies of God, Psalm 74:8, which in most respects imitated the temple. (F) Proseuchai, prayer houses, Acts 16:13, fitted only for prayer.

   VII. (2) The holy furnishings. (A) Then the Holy of Holies: (a) the ark, Exodus 40:3, 21; (b) the tablets of the covenant there v. 20; (c) the mercy seat, there; (d) the cherubim, Hebrews 9:3-5; (e) the golden jar filled with manna, beside the ark, Hebrews 9:4; Exodus 16:33-34; (f) Aaron's rod beside the ark, Hebrews 9:4; Numbers 17:10; (g) the golden censer, Leviticus 16:12-13; Hebrews 9:4. (B) Then the Holy Place: (a) the golden altar of incense, Exodus 30:1-11 and 40:26; Hebrews 9:8; (b) the table of showbread, Exodus 40:22-23; (c) the golden lampstand, there vv. 24-25. (C) Then the court: (a) the altar of burnt offering, there v. 29; and (b) the bronze laver.

   VIII. (3) The holy times. (a) Daily or hourly, the hours of prayer or of the continual offering, morning and evening, Acts 3:1 with Exodus 29:38-39. (b) Weekly, the Sabbath, namely the Jewish one, that is, the seventh day, which was reckoned from the finishing of creation, and bore an image of the Messiah who would once rest in the grave, which Sabbath was therefore ceremonial, Colossians 2:16-17, while meanwhile the Sabbath of the fourth commandment is moral. (c) Monthly, the new moons or the first day of the month, Numbers 28:11. (d) Yearly, or feasts: partly returning every year, such as the feasts (a) of Unleavened Bread, or Passover, to last seven days from the 15th day of the month Abib, Exodus 12:14-21; 23:15; 34:18; (b) of Weeks, or Pentecost, which followed the Passover after seven weeks or the fiftieth day, in which the Sinaitic lawgiving fell, Exodus 23:16; Leviticus 23:15-22; Deuteronomy 16:9-11; Acts 2:1; (c) of Tabernacles, which was to be kept seven days from the 15th day of the seventh month, Leviticus 23:34. At these three feasts every male was to appear yearly before the Lord in Jerusalem, Exodus 23:14, 17. (d) Of trumpets, to be kept on the first day of the seventh month, Leviticus 23:24; (e) the Day of Atonement, or day of fasting, the tenth of the seventh month, Leviticus 23:27; partly every seven years, when the land rested from plowing and other labors, Exodus 23:10-11; Leviticus 25:2-8; partly every seven times seven years, the Year of Jubilee, Leviticus 25:8-18.

   IX. (4) The holy persons, such as: (A) The high priest, concerning whom to consider: (a) his garments, Exodus 28:1-40; (b) consecration, Exodus 29:1; (c) ministry, Exodus 21:7; Hebrews 9:7. (B) The priests, concerning whom individually noted: (a) their garments, Exodus 28:40; (b) consecration, Exodus 29:1; (c) ministry, Leviticus 1, 11, etc. (C) The Levites: from Gershon, Kohath, and Merari, in their orders or classes, Numbers 8:6-23 and 4; among these are reckoned the Gibeonites as Levites' helpers, Joshua 9:23; the Nazirites, Lamentations 4:7, such as Samson, Judges 13:5; John the Baptist and others; also the Rechabites, Jeremiah 35:5-7; and the firstborn, Exodus 13:2.

   X. (5) The holy things, such as both the sacraments, of which we treated in Chapters III, IV, and V: as the offerings, or religious sacrifices, through which, by the priest's service, in a solemn manner something dedicated to God is shown to be a sign and type of a future thing. These now were: (a) burnt offerings from beasts and birds, to be burned, Leviticus 1; by which also is reckoned the continual offering morning and evening, Exodus 30:38-42; (b) meal offerings minchah from lifeless things, and generally from edible goods: which was sanctified and offered either (A) for the whole congregation, in the waving of the firstfruits, Leviticus 23:10, and in the arrangement of their baked cakes, v. 17; individually the showbread, chapter 24:5; (B) or for particular persons, for example for poor people, for the high priest, for the priests, etc. (c) peace offerings eucharistika, shelamim, Leviticus 3; (d) for sins, namely of ignorance or weakness chatta'ah: of the high priest, of the congregation, of rulers, of individuals, etc., Leviticus 4, 5, 16; (e) for guilt deserving punishment, certain maliciously committed sins asham, plemmêleia, Leviticus 7:1-2; (f) consecration offerings of the priests, Leviticus 6:19; (g) purifying offerings of women after childbirth, lepers, those with flow of blood, and those unclean in any way. (h) Of firstfruits, of men, beasts, and field produce, Exodus 22:29-30. (i) Of tithes, from field produce, tree fruits, and beasts, Leviticus 27:30-34. In all these come both the holy anointing oil, Exodus 30:22-34, and the holy incense, there vv. 35. Thus far the more public ceremonial laws.

   XI. (II) The more particular ceremonial laws regulated particular and private persons (a) food, regarding clean and unclean foods, blood, strangled things, tree fruits, etc.; (b) their clothing, concerning phylacteries, not exchanging the clothing of the sexes, not wearing clothing mixed of linen and wool. (c) Defilements, caused by various things and accidents. (d) Agriculture, in plowing, sowing, reaping, etc. But to speak of each in particular would be too long and too tedious.

   XII. In the explanation and application of the ceremonial laws, and of each in particular, these two general things must be noted and observed: (1) That all the ceremonial laws and each in particular are shadows of future good things, Colossians 2:17; Hebrews 10:1. Therefore (2) (when it shall be certain and proven that this or that is of a ceremonial nature) all that is noted for likeness and agreement between the type and the antitype must be reckoned from and according to the intention of the Holy Spirit. For on this foundation rest most applications and explanations of the types, which generally occur in the New Testament, especially in the Epistle to the Hebrews. Because without this rule and guideline, the application of all ceremonial laws, and of each in particular, can hardly, indeed scarcely, be done rightly.

   XIII. Also cautiously and carefully it must be noted that these ceremonial laws have a twofold relation: (1) a legal one, inasmuch as they (1) by such heavy and so laborious statutes wearied and fatigued Israel, so that they made an unbearable yoke, Acts 15:10. Because they (2) by the cruellest slaughters of beasts and their terrible burnings represented and reproached to the Israelites that they too would be similarly punished for their certain sins, either in themselves or in their own securities. Therefore finally legal (3) because through those offerings they were caused to acknowledge and bewail all those things, and thus wrote a handwriting against themselves, Colossians 2:14. (II) The other evangelical, inasmuch as they (1) by the slaying and burning of the sacrificial animals foreshadowed and represented the future slaying of the Mediator, 1 Corinthians 5:7, and His hellish flames, Psalm 16:10 with Acts 2:24, 27, and Matthew 26:37-38. (2) Inasmuch as God, by the substitution of the offerings, taught the substitution of His Son as Mediator, Isaiah 53:4-7, 10. (3) Inasmuch as He offered the Mediator placed in the room of the offerings to the Israelites to be received by a living faith, Exodus 24:5-7 with Hosea 1:4, 7. (4) Inasmuch as by the legal aspect of the ceremonial law itself, through the representation of guilt deserving punishment, He compelled them to seek redemption in the future Mediator, Galatians 3:22-24. And in these things lay the chief use of the ceremonial law, according to which it can not unfittingly be called a gospel of the Old Testament. Thus far the ceremonial law.

   XIV. Moreover, God at Sinai promulgated the judicial law, by which Israel's republic, indeed as a divine government, would be ruled in civil and judicial matters, as a certain appendix, chiefly and especially to the second table of the moral law. They are usually called mishpatim rights, Deuteronomy 4:14; 6:1; 7:21. And also edot testimonies, 2 Chronicles 34:31; likewise hê nomothesia, the lawgiving, Romans 9:4. In various ways they are divided and distinguished by theologians: (1) Into laws concerning persons, things, and actions. (2) Which concern rulers and likewise subjects: subjects toward subjects in the republic; rulers and subjects in households; subjects toward foreigners and strangers. Thus Zanchius (de Lege Dei, Book I, Chap. x, §6); Calvin in his preface to the four last books of Moses' five books distinguishes the ceremonial laws likewise from the judicial ones in agreement and proportion to the Ten Commandments: with whom on his foundation holds Joh. Gerard (Loc. Comm. de lege forensi, Tract. III, Chap. 2). These laws, as such, God prescribed to Israel alone for this: (1) That He would testify and show Himself to be the King, Judge, and Lawgiver in Israel. (2) That He would represent to them a well-founded republic, and indeed as a divine government. (3) That Israel might understand from them how highly God values a well-ordered arrangement not only in the church but also in the republic and households, 1 Corinthians 14:33, 40. (4) That He would show Himself to be a rewarder of virtue and a punisher and avenger of vice. (5) That also the church under the protection of civil laws might lead a quiet and peaceful life in all godliness and dignity, 1 Timothy 2:2. (6) That He would urge and incite Christian governments to rule their subjects justly, righteously, and as much as possible according to these judicial laws. Thus far the lawgiving.

   XV. Second, it must be noted and considered that God, by the promulgation of this law, renewed the covenant with Israel. From this the lawgiving is usually called a covenant. (1) By God, Exodus 19:5. (2) By Moses, Deuteronomy 4:13, 24; 5:2-3, 22; 29:1; 17:2. (3) By the prophets, Psalm 50:5 with Exodus 24; 1 Kings 8:9 with 2 Chronicles 6:11; 2 Kings 23:22; Jeremiah 20:3-5; 31:31-32. (4) By Paul, Romans 9:4-5; Hebrews 8:9; Ephesians 2:11-12. And moreover it bears distinctly all the requirements of a covenant: for here are (1) the negotiating parties, God and Israel; here are (2) mutual promises and demands; here is (3) consent to the promises and demands: in which things a covenant consists, as we will say a little more distinctly hereafter.

   XVI. Third, it must be considered how the covenant was which God renewed with Israel at Sinai. Here one must hold fast that, just as God at Sinai promulgated a threefold law, judicial, moral, and ceremonial; and just as He promulgated it upon Israel as it was a nation, a people, and a republic, in which both reprobates and elect were; so also He renewed a threefold covenant: a national covenant, a covenant of nature or of works, and a gracious or evangelical covenant: of which the first was administered chiefly by judicial laws, the second by moral, and the last by ceremonial.

   XVII. The first covenant therefore renewed at Sinai was the national covenant, which God entered into with that republic and with all its citizens without distinction of reprobates and elect: of which express mention is made in Moses' five books, for example Exodus 19:5; Deuteronomy 5:2-3; 29:1; 17:2, 13. For just as God, immediately after the breaking of the covenant of nature, with the rejection of Cain and his descendants, took up and adopted Seth, in whose family He would preserve the church; just as afterward, with the rejection of Ham and Japheth, He chose Shem with his descendants for this; just as further after the building of the tower of Babel, with the rejection of the world, He set apart Heber with his descendants; just as moreover after some time, with the exclusion of all others of this line, He bound Himself to the one Abraham and his descendants; just as thereafter, with the setting aside of all other children of Abraham, He chose only Isaac with his descendants; just as moreover, with the casting away of Esau and his Edomites, He chose Jacob with his descendants: so He with these alone, after various intervals and times, at Mount Sinai, in a very solemn manner, renewed this national covenant, namely with the rejection of all other nations of the whole world, which He therefore calls His own possession, segullah, treasure, Exodus 19:4-6; Deuteronomy 7:6; 10:14-15; 14:2; Psalm 135:4; Isaiah 41:8. But this covenant therefore was (1) the negotiating parties, God and the whole Israelite nation without any distinction of reprobates and elect. (2) The matter or content of the covenant-making had on the one side the promises of God, of giving them the land of Canaan flowing with milk and honey, Exodus 3:8; Leviticus 20:24, etc.; of bringing them all kinds of temporal blessings in that land, Deuteronomy 11:7-9; 28:1-15; and averting all kinds of plagues, there from v. 15; on the other side a demand that they should hold Him for their God and walk in His commandments, statutes, and rights, chiefly according to the content of the civil law, Exodus 19:5; especially also that they should beware of idolatry, Deuteronomy 8:11, 19-20, and of willful religion, Deuteronomy 4:1-2. Finally (3) the consent of the people to the duties required of them, Exodus 19:8. But this covenant has fallen away from the Israelites, Jeremiah 31:32; they have often turned to idols and abominations, Deuteronomy 4:23; and from this they have also been visited by God with various brief judgments, excluded from the land of Canaan by the Babylonian captivity for a time, and finally eternally rejected from its possession.

   XVIII. The second covenant renewed at Sinai with the Israelites was the covenant of nature or of works, which happened by the promulgation of the law of the Ten Commandments, Deuteronomy 4:13, 23. For not only (1) according to the consent of all, the law of the Ten Commandments has the matter of the covenant of works, which God established with Adam in Paradise, and also an annexed promise of life, Leviticus 18:5; Ezekiel 20:11, 13; Romans 10:5; Galatians 3:12; indeed also a threatening, Deuteronomy 27:26; Galatians 3:10; who would then doubt that here was a repetition of the covenant of works? Not only moreover (2) under Israel there were very many godless, hypocrites, and reprobates who had no communion with the covenant of grace; therefore with these the covenant of works had to be repeated so that they might know for what cause they perished: from which those who are under the law are said to be under the curse, Galatians 3:10-11. Not only especially (3) all men are either under the covenant of works or under the covenant of grace; and those under the covenant of works must also have knowledge of it. Not only also (4) the elect themselves under Israel had to know and acknowledge from the demand of the covenant of works their sins, accursedness, and misery, so that thereby they would be driven to seek a remedy in the coming Messiah, Galatians 3:24; Romans 4:4-5; who would then deny a covenant of works here? Let me add (5) if there is not a repetition and renewal of the covenant of works in the law of the Ten Commandments, where then is it? And if it is nowhere, by what means shall we then arrive at a firm and thorough knowledge of the covenant of works, under which the greater part of men is and remains? Meanwhile we must beware of supposing that God renewed the covenant of works with that intention and design so that by its keeping each one might obtain eternal life: for by the first breaking of the covenant of works already the guilt of eternal death has been incurred, and moreover a total inability to obey has been caused; so it was absolutely impossible; but so that He would lead and bring them all to the acknowledgment of the curse due to them because of that broken covenant; and so further the reprobates would be made inexcusable, and the elect compelled and driven to seek a remedy for their accursedness in the merit of the Mediator Christ.

   XIX. The third covenant which was renewed at Sinai is the covenant of grace, renewed by the promulgation of the ceremonial law, from which it is called a covenant in, with, or upon offerings, Psalm 50:5. For that at Sinai the covenant of grace was promulgated is indisputable, (1) from this that the same covenant is said to be renewed which God had first established with Abraham, Isaac, and Jacob, Deuteronomy 7:11-22; 29:10-13. But that this was the covenant of grace no one can doubt. (2) Because all ceremonial things are expressly called shadows of the coming grace in Christ, Hebrews 10:1; Colossians 2:16-17. Though indeed the covenant of grace is as if exhausted. (3) Because the sacraments of this covenant represent and seal the covenant of grace: circumcision, Genesis 17:9-15 with Romans 4:11; the Passover, Exodus 12 with 1 Corinthians 5:7. (4) Because the marrow itself of the covenant of grace: I will be their God, and they shall be My people, Jeremiah 31:33 with Hebrews 8:10; Ezekiel 36:28, was at the Sinaitic covenant, Deuteronomy 29:11-13.

   XX. Therefore at Sinai a threefold covenant was renewed under the Sinaitic covenant, which you want to mingle together; against whom I will say little: only that its mixtures be carefully and cautiously distinguished from one another. Then for consideration of this covenant will come: (1) The negotiating parties, God and Israel, Deuteronomy 5:1; Exodus 19:1, 2, 10-13, and all the descendants of Israel, Deuteronomy 4:12, 13, 23; Psalm 50:6; Ezekiel 16:8; Jeremiah 31:31-32; Hebrews 8:8-9. (A) God as (a) Jehovah, Deuteronomy 5:2; (b) as Israel's covenant God, there Jehovah our God; Deuteronomy 29:12-13; 4:23; (c) as Israel's Redeemer, Exodus 19:3-6; Jeremiah 11:3-5; 31:31-32; (d) as Israel's Bridegroom, there ba'alti, which word means to betroth, to espouse, Ezekiel 16:8. But (B) Israel as (a) Abraham's seed, long standing with God in the covenant, Exodus 3:6; (b) as a people redeemed by the LORD, Exodus 19:3-6; (c) as betrothed and espoused to Him, Jeremiah 31:31-32; Ezekiel 16:8; (d) as heirs of the promises (although still minors) now ready to receive a certain part of their inheritance, Galatians 4:1-5, 22; 3:23-25 with Exodus 19, 20; 24.

   XXI. (II) The matter or content of the covenant-making: both (A) on God's side, who promised Israel (a) that He would be its God, and the God of its descendants, Deuteronomy 4:13; 5:2, 5-6; Leviticus 26:3-12; Jeremiah 10:4-5; Deuteronomy 29:10-13; (b) that He would give them the Messiah, the Prophet and Mediator, Deuteronomy 18:18 with Acts 7:37-38; (c) that through His Spirit He would circumcise their hearts, Deuteronomy 30:6-8 with Romans 2:29; Ezekiel 11:19-20; 36:26-27; (d) that He would heap upon them all kinds of external and temporal blessings, for example: (a) regarding the giving of the land of Canaan, Exodus 20:12; Deuteronomy 11:8-13; (b) regarding the subjugation of the Canaanite enemies and the bringing of their possessions, Deuteronomy 11:22-26; 7:16; (c) regarding long life in Canaan, Exodus 20:20; Deuteronomy 5:16; 11:9, 21; (d) regarding the multiplying of their descendants in Canaan, Leviticus 26:9; Deuteronomy 6:3; (e) regarding exalting and elevating them above all other nations of the earth, Leviticus 26:3-11; Deuteronomy 28:1-15; 11:13-15; (f) regarding averting all kinds of curses from their lands and following, Deuteronomy 30:7; 7:15; (g) regarding regathering those who would return to Him from all corners of the earth, Deuteronomy 30:1-6; (h) regarding never utterly casting them off, Leviticus 26:42-46; (i) that He would heap upon them various spiritual blessings: for example (*) adoption as children, Exodus 4:22; Jeremiah 30:9 with Hosea 1:10? (wait, text has Gom. 18.5? likely Hosea 1:10); (**) appropriation to Himself, Exodus 19:5; (***) a priestly kingdom, there v. 6, of a holy nation, there; (****) sanctification, Deuteronomy 30:6; (*****) justification, which He prefigured through all the offerings, especially of the goat of atonement, Leviticus 16:21-22, and by the sprinkling of the blood, Exodus 24:4-9 with Hebrews 9:18-21; Psalm 51:7. Further (******) regarding establishing a dwelling place for Himself among them, Deuteronomy 12:9-12; Psalm 132:13-14; and His gracious presence in it, Exodus 25:8; 29:45; Leviticus 26:3-14; Psalm 76:2; Exodus 25:21-22; Numbers 7:8-9; (*******) regarding establishing His service there, Deuteronomy 11:5-15, etc. And (B) on Israel's side, which God demands: (a) that it would be His people, Exodus 19:5-6; (b) that it would keep and maintain His covenant, there also v. 5-6; Deuteronomy 4:13, 23; (c) that with sincere and universal obedience it would walk in His ways, Exodus 19:5; Deuteronomy 5:24; (d) that whenever it had turned away from God by sins, it would return to Him by true and sincere repentance, Deuteronomy 30:1-3; Leviticus 26:40-42, etc. From all which also (1) appears the form of this covenant-making, both the internal, which is made up by mutual consent to the promise and demands: as the external, which consists in the manner and way of promulgation and dispensation of this covenant-making: inasmuch as it happened (1) with the highest majesty, Exodus 19:16-18; 20:18; 34:2-3; Deuteronomy 5:4-5; Hebrews 12:18-21; 2 Corinthians 3:7; (2) not only with a living voice but moreover with writings, Exodus 24:3-4; indeed itself brought immediately by God's own finger, Deuteronomy 4:13; (3) and no longer with household assemblies as under the patriarchs; but as with a national church: and thus (4) with a dispensation which would endure until the Messiah, Exodus 21:16; Leviticus 24:8; Numbers 18:19; Hebrews 8:1-2, 11.

   XXII. Under this dispensation the Israelite church stood and persevered without any essential change until the coming of the Messiah, about eighteen centuries: namely from the year of the world 2450, in which the exodus of Israel from Egypt occurred, to the year 4908? (text has three thousand nine hundred forty-eight), in which He sealed the covenant with His death, Daniel 9:24, although I do not want to involve myself in the differences and disagreements of chronologers (since among them such diverse opinions are noted as their heads are): following the common reckoning of Calvisius and Helvicus. However, meanwhile luminous renewals and expansions of the covenant of grace were made, and outstanding changes and vicissitudes happened in the church and republic; so we will, according to them, extend the first period of the Mosaic era to David: under this period the church was 402 years? (text cuts off), the kingdom of Saul inserted between: as which years of kingdom being subtracted would remain, which by common consent.

   ...generally held has, partly with Samuel, partly with David, scarcely more than two years, peculiarly his own, as he in the second year of his kingdom was rejected by God, 1 Samuel 13:1 with 16:15.

   XXIII. During these years the church was under the sixteen judges of Israel, that is, persons from one tribe especially called by God for this purpose, so that they would redeem Israel from their enemies and bring them back to repentance, and once brought back, administer and rule with the great Sanhedrin. Under these the first was Moses, who in or about the eightieth year of his life was called by God to redeem Israel from Pharaoh's harshest bondage, after he had made known the credibility of his mission to Pharaoh by ten brief plagues, and finally brought Israel with a strong and mighty hand out of Egypt, through the Red Sea into the wilderness; and there at Sinai promulgated the law by divine command, and thereby brought the hitherto wandering multitude of redeemed Israel into the form of a republic and the hitherto household congregations into one national church: afterward, through various events, brought to the borders of the promised land Canaan, he died on this side of the Jordan, in the one hundred twentieth year of his life, Deuteronomy 34:7. Moses was therefore born in the most miserable and heaviest times of Israel, since Amram was his father, Kohath his grandfather, Levi his great-grandfather, Jacob his great-great-grandfather; and his mother Jochebed, Numbers 26:58-59, in Egypt under Pharaoh Misphragmutos, as they call him: wonderfully preserved from the waves and floods by Pharaoh's daughter, nursed at his own mother's breasts, and instructed in all the wisdom of the Egyptians, Acts 7:22. He spent a private life of forty years at the king's court; and so that he would remain an Israelite, he slew an Egyptian, Exodus 2:12, for which cause he fled to the land of the Midianites, and being placed over the flocks of the priest or landowner Jethro (called by others Reuel, by others Hobab, from Numbers 10:29), took in marriage his daughter Zipporah, vv. 15-17, 21, and from her obtained Gershom, v. 22. Here he is called by the Angel who spoke to him from a burning bush to lead the oppressed Israel out of Egypt, chapter 3. Obeying the divine command, he returns to Egypt; on the way, because of his uncircumcised son, sought unto death by God, he is delivered by the circumcising Zipporah, and received by Aaron coming to meet him, chapter 4. After declaring God's counsel and command to the elders of the Israelite people, he advises Pharaoh to let the people go to offer sacrifice to God, chapter 5:1-3; and when Pharaoh therefore even increased the burdens of the people and stubbornly resisted God's word, he pressed him with ten plagues, whose first was bloody water, the second frogs, the third lice, the fourth swarms of insects, the fifth slaughter among the livestock, the sixth breaking boils and sores, the seventh hail, the eighth locusts, the ninth darkening of the sun, and finally the tenth slaying of the firstborn through all Egypt, so severely that he let the people go, especially his firstborn who would be his successor, taken away by death, from chapter 6 to chapter 12. But shortly after, repenting of his deed, he pursues Israel, strongly armed, to the Red Sea, trusting that he would easily subdue or at least bring back the unarmed and defenseless people hemmed in between the mountains and facing the Red Sea ahead; God, at Moses' and the people's prayer, cleaves the sea, gives the people dry passage through it, and therefore pursuing them through the sea, he with all his war chariots is drowned by the sea, and experiences with the casting away of the weapons of his own with which he would attack Israel the punishment of his stubbornness. Meanwhile the people, through forty-two encampments, continue their journey to the Jordan, through various marches and countermarches: the first at Rameses, in the year of the world 2453, as is thought, on April 15. There the first celebration of the Passover occurred, and the law given concerning the firstborn to sanctify or redeem to God. The second at Succoth; the inhabitants of which city were afterward slain by Gideon for refusing provisions to his warriors, Judges 8:16. The third at Etham: here Jerome thinks the cloud first appeared to Israel; others count two, of which one by night showed the form and appearance of fire to Israel and by day guided and covered the people. The fourth at Pi-hahiroth, where Pharaoh overtook the fleeing people. Here occurred the first murmuring of the people because of the Red Sea and the straits of the mountains and the Egyptian armies; to which came miraculously the drying of the sea and passage of the people, Exodus 14:11. The fifth at Marah, that part of the wilderness of Marah where after a three-day journey through dry places the people found water indeed, but bitter, causing the second murmuring, made sweet by Moses throwing a piece of wood into it, Exodus 15:22. The sixth at Elim, a sufficiently pleasant and delightful part of the wilderness of Shur or Eryan, with twelve springs of water and seventy palm trees. The seventh at a certain inlet of the Red Sea, where the swelling waves of that sea are renewed in the people's memory. The eighth in the wilderness of Sin, between Elim and Sinai, where they arrived on the fifteenth day after the exodus: there, because their bread was exhausted, occurred the third murmuring of the people, which God healed by sending quails in the evening and manna in the morning with the dew, with which He fed them forty years, which had the appearance of coriander seed and the finest taste surpassing all food for the people, except that it did not fall on Sabbath days, Exodus 16. The ninth at Dophkah. The tenth at Alush. The eleventh at Rephidim, where because of lack of water the fourth murmuring occurred, to which help came by the water flowing from the rock struck by Moses. Moreover the Amalekites, from Esau's descendants, the first enemies of the Jews, were routed by Joshua's bravery and Moses' prayers, and in following times utterly destroyed. And moreover Moses, on the advice of his father-in-law Jethro, appointed from the people rulers of thousands, hundreds, fifties, tens, who would judge lighter matters, meanwhile reserving the heavier for God and himself, Exodus 17 and 18. From which was born a certain foundation of a republic, by which its supreme power was with the Sanhedrin. The twelfth in the wilderness of Sinai, or at Mount Horeb, where the people stayed almost a whole year. Here they received the law in a terrible manner, promulgated by God Himself, in the third month after the exodus, in the year of the world 2453, according to Calvisius on the first day of our June; and when the people could not bear God's voice, the explanation of it was made to Moses alone, Exodus 19 to 20. Afterward the seventy elders climbed the mountain and saw God, chapter 24; but Moses, forty days and nights without food or drink, stayed there, received the pattern of the tabernacle to be built and the two tables of the law written by God's own finger, Exodus 25 to 31. Meanwhile the people, by abominable and accursed idolatry, made Aaron himself pass through a half-molten calf after the form of the Egyptian Apis, and prepared it with rejoicing. But Moses, indignant and angry about it, broke the stone tables of God, gave the calf's ashes to the people to drink, and had three thousand slain by the Levites. Finally however, God being reconciled again, he asked for other tables of the law and spent another forty days speaking with God on the mountain, Exodus 33 and 34. Also he erected and dedicated the tabernacle in the second year after the exodus on the first day of the month, corresponding to our March 23, in the year 2454; which afterward the Jews saw adorned and magnificently honored with a pillar of cloud by day and a pillar of fire by night as a sign of the divine presence, Numbers 9:15. And when Aaron and his sons offered, the first burnt offerings were consumed by heavenly fire in the sight of the whole people, Leviticus 9:24. Finally Nadab and Abihu, sons of Aaron, because they offered with strange fire, were consumed by fire from the Lord, Leviticus 10. The thirteenth in the wilderness of Paran, which they first called Hazeroth or burning, Kibroth-hattaavah or graves of lust because of what happened there. Here occurred the fifth and sixth murmuring: the former because of the difficulty of the journey, this from disgust at the heavenly food and desire for flesh: the former punished by the Lord's fire; this calmed and allayed by a great excess of quails and the sent plague. Here moreover the Holy Spirit descended with an extraordinary sign upon the seventy elders and inaugurated the supreme head of the republic, Numbers 11 (Conf. Sigonius de Repub. Hebr. chap. VII, and Galatinus de Arcanis Cathol. Verit. Book IV, chap. IV). The fourteenth at Hazeroth, where Aaron and Miriam stirred strife against Moses because of the Ethiopian Zipporah, and Miriam was struck with seven-day leprosy, while Aaron, begging it off, had his fault and sin forgiven. The fifteenth at Rithmah in the wilderness of Paran, otherwise Kadesh-barnea, Deuteronomy 1:19. From here twelve spies were sent to Canaan, who by reporting the invincible power and strength of the Palestinians stirred the seventh murmuring, scarcely calmed by Joshua and Caleb; entrance into Canaan was denied the fathers and granted to the children, while the spies except Joshua and Caleb perished by a sudden death. Meanwhile the Israelites, after shown repentance, against Moses' will and God's command leading the army, were beaten by the Amalekites, Amorites, and Canaanites, Numbers 14. The sixteenth at Rimmon-perez, in this place when they were already on the borders of Canaan itself, Numbers 14:25, they were forced to enter Mount Seir and wander thirty-eight years in the inner wilderness of Arabia, nevertheless so that during that time neither their clothes wore out nor their shoes wore away, Deuteronomy 29:5. After these follow sixteen more encampments: namely the seventeenth at Libnah, eighteenth at Rissah, nineteenth at Kehelathah, twentieth at Mount Shepher, twenty-first at Haradah, twenty-second at Makheloth, twenty-third at Tahath, twenty-fourth at Terah, twenty-fifth at Mithkah, twenty-sixth at Hashmonah, twenty-seventh at Moseroth, twenty-eighth at Bene-jaakan, twenty-ninth at Hor-haggidgad, thirtieth at Jotbathah, thirty-first at Abronah, thirty-second at Ezion-geber on the shore of the Red Sea near Eloth, 1 Kings 9:26. In these sixteen encampments occurred what Numbers 15-19 relates: namely (1) A Sabbath-breaker was stoned. (2) The rebellion of Korah the Levite and Dathan, Abiram, and On, Reubenites, with 250 prominent men who rose against Moses as if he had arrogantly assumed the civil and priestly authority, which partly by the earth opening, partly by the fire from God, were destroyed and perished, and their censers fastened to the altar as a memorial of their punished conspiracy. (3) Afterward occurred the eighth murmuring because of the slaughter sent upon the rebels, which they laid to Moses and Aaron's charge, and which the plague sent swiftly from God took away by slaying 14,700, about to destroy the whole people, had not Aaron by kindling incense stayed God's wrath. (4) To Aaron the dignity of priest- and high priesthood was confirmed by his rod that in one night budded, blossomed, and bore almonds, and described with new laws. The thirty-third at the wilderness of Zin in the neighborhood of Kadesh, Numbers 33:36 and 20:1, where they arrived in the fortieth year, in the first month after the exodus. There first (1) Miriam, Moses' sister, died in her 126th year. (2) A new murmuring of the people arose because of lack of water, which Moses brought out by striking the rock, and nevertheless because of mingled unbelief in the miracle he heard the pronouncement and sentence that he with his brother Aaron would not enter the promised land, and they also died in the same year in which Miriam died. Nevertheless Moses (3) beforehand sent messengers to the king of Edom to obtain passage, but he with a proud answer and strong hand forced the Israelites to go around the borders of the Edomite kingdom by long detours, Deuteronomy 2:8, 20. So also the Moabites did, Judges 11:17. The thirty-fourth at Mount Hor, which they formerly called Moseroth, Deuteronomy 10:6. (a) Here Aaron, commanded to climb the mountain, gave the high priesthood to his son Eleazar and died without previous illness in his 123rd year; the people mourned him thirty days, Numbers 20:24. (b) There Arad, a Canaanite king, drove Israel in flight: namely, having vowed to destroy the cities with inhabitants, they destroyed the king and land, and named the place Hormah to perpetual memory, Numbers 21:1. The thirty-fifth at Zalmonah along the way by the Red Sea, Numbers 33:41, or Gudgodah, Deuteronomy 10:7. The thirty-sixth at Jotbathah. Here the tenth murmuring of the people occurred, arising from the difficulty of the journey, punished by sending fiery serpents, which are said by their bite to bring pain, thirst, and death: but those who would die were healed in a way surpassing all nature by looking at a bronze serpent hung on a pole, Numbers 21:4. The thirty-seventh at Oboth. The thirty-eighth at Iye-abarim on the borders of Moab, Numbers 33:44. The thirty-ninth at Dibon-gad. The fortieth at Almon-diblathaim near the Arnon river, which springs from Arabia, runs through the wildernesses, and empties into the Dead Sea. The forty-first on Mount Abarim, of which various places have various names, Numbers 21:11. Here (a) they had a wonderful victory because of the water from a burst fountain, praising God with song and thanksgiving, Numbers 21:18. There they (b) asked passage from Sihon king of Heshbon, whom on and because of the victory shortly before obtained over the Moabites, proud, he provoked to war those offering him breadth, and therefore he with all his sons of all sexes and ages was slain, and his land by Gadite arrangement made the first possession of the Israelites, Numbers 21:21; Deuteronomy 3:1. And shortly after war was made on Og king of Bashan, who remained of the giants and had a bed nine cubits long; he with his sons and all his subjects was slain, from which the Israelites obtained sixty cities from him with rich and fat booty. Finally the forty-second encampment of the Israelites was at the plains of Moab, Numbers 22:1 and 33:50. There (1) Balak king of Moab, joined with the Midianites, hired the false prophet Balaam who lived among the Ammonites to curse the people: but he first forbidden by God to go, but afterward permission obtained, and on the way perceiving an angel resisting him with drawn sword as well as the ass reproving him, instead of cursing uttered only blessings, and moreover many things concerning the future of Christ and future ages. Meanwhile he gave the king counsel that the women should entice the Israelites to whoredom and idolatry; which when it succeeded, then with a great slaughter among the common people and hanging of the chief leaders, after 24,000 had fallen from the people, and by Phinehas' zeal-pierce whereby he stabbed Zimri with the Midianite Cozbi in the act of whoredom itself, finally was taken away. (2) The census of the people is taken again, and there are found besides 23,000 Levites, 601,730 armed warriors, Numbers 26, which number sufficiently agrees with the first census. Here (3) on occasion of the daughters of Zelophehad formerly the inheritance succession is left to women, but on condition that they marry within their tribe, Numbers 27 with 36. There (4) Moses climbed Mount Pisgah, saw the land of Canaan from afar, but forbidden to enter it, receives Joshua as successor. Beforehand however (5) he utterly destroys the Midianites through Phinehas with an army gathered from all tribes of 12,000 men, with five kings and all males who had known a woman, preserving only 32,000 virgins; he divides the booty, meanwhile dedicating and sanctifying a great part to God, Numbers 31. Here he gives (6) to the Reubenites, Gadites, and half tribe of Manasseh the whole region of the Amorites and Midianites on this side of the Jordan under certain laws and conditions to inhabit, Numbers 32. And (7) the boundaries of Canaan are beforehand determined, and those who would divide it among the Israelites are appointed and designated, there. Further he (8) composes Deuteronomy, renews the covenant between God and Israel, and says farewell to Israel with a song in which he is said by some to have foretold the church's fortunes. And thus finally (9) he dies in the 120th year of his age and is buried by God: so the singer and beginner of the prophets, and likewise an outstanding hero, who according to some had 173 conversations with God and performed 50 miracles, meanwhile having laid the lawbook beside the ark; even also very famous among the heathen under various names, for example in Book VI of Strabo's Geography, Book II chapter V of Diodorus Siculus, and yet not without slanders from Justin (Book 36), Tacitus (Book V chap. 2), and others. I have been more expansive concerning the first judge of Israel because he was the judge and founder of the Jewish republic, church, and religion, indeed by his merit.

   II. Under Joshua, otherwise called Hoshea, Numbers 13:8; Deuteronomy 32:44. Under the New Testament Jesus, Acts 7:45; Hebrews 4:8, son of Nun from the tribe of Ephraim, Moses' servant, first sent as spy, Numbers 13:9. A man full of the divine Spirit or Spirit of wisdom, Numbers 27:18; Deuteronomy 34:9, with whom God was as He had been with Moses, Joshua 3:7; confirmed and strengthened by God's call, chapter 1. He sends two spies to Jericho who are safely preserved by the faithful harlot Rahab, chapter 2; returned, at God's time on the tenth day he wonderfully dried up the Jordan and brought the people over into Canaan, chapter 3; and for memory of this salvation erected a memorial of 12 stones which the chief heads had taken from the Jordan's bed at Gilgal, chapter 4. At evening in the wilderness he circumcises the sons, chapter 5:2. Sees the Angel, Prince of the Lord's hosts with drawn sword, v. 13. There celebrates the third Passover, chapter 5:10-11, while meanwhile the manna ceased, there. Here having carried the ark several times with trumpet sound around Jericho's walls, the city was overthrown to its foundations and all its inhabitants except Rahab and her family slain, chapter 6. But because of the sacrilege or church-robbery of Achan Israel was beaten by the men of Ai, but Achan punished and God reconciled, he also destroyed the Aiites, chapter 7:6 and 8:1. To the Gibeonites, deceived by their trick, he grants breadth indeed; but meanwhile avenges their deceit by announcing eternal temple service to them, from which they were called Nethinim or given ones, chapter 9. And when Adoni-zedek king at Jerusalem with four kings besieged them because of this, Joshua, helped by hail and having prayed for the sun and moon's standing still, new victories obtained, subdued them with the sons, and brought 31 kings under, and divided their lands to the tribes by lot, and erected the tabernacle at Shiloh, chapter 10 to 19. Afterward he sends to those beyond the Jordan, the Reubenites, Gadites, and half tribe of Manasseh, who erected an altar on the Jordan's bank and were pursued for war because of it; but finding they were not of evil intent, peace was had, chapter 22. Finally, a council assembly held, having renewed the covenant with God, he dies 110 years old, after serving the judgeship 17 years. On him

   III. Followed the third among the judges, Othniel from the tribe of Judah, Caleb's son-in-law, because of taking Debir, Judges 1:11-13; when the Israelites fallen from God and brought into bondage to Chushan-rishathaim king of Mesopotamia, redeemed them. Had supreme authority 40 years, chapter 3:9-11. On him followed the fourth judge, Ehud from the tribe of Benjamin, a left-handed man. This, when Eglon king of Moab helped by the Ammonites' and Amalekites' armies had drawn the Israelites fallen again from God into a second bondage 18 years, slays Eglon with a left-handed dagger, routs his troops, and happily shakes off his tyranny, Judges 3:15. To these times is reckoned the famine pressing Elimelech so that with his wife Naomi he fled to the Moabite coasts, and finally with two sons who married Moabites, Orpah and Ruth, died: but Ruth returned with her mother-in-law Naomi to Judah, when in poor state gleaning in the field of the kinsman Boaz and blood relative of Elimelech, obtained a second happy marriage according to Mosaic law, and from the aged Boaz bore Obed, David's grandfather, Ruth 1 and following. To his judgeship are reckoned 80 years from Judges 3:30, and although greatly doubted because human lifespan diminished to 70 or 80 years according to Psalm 90:10, nevertheless it could absolutely happen that he came to rule in his 20th or 25th year and lived 80 years, since such is noted in earthly father Joseph who likewise ruled 30 years over Egypt; and experience teaches that men have lived a little above that order which God commonly set for men's lifespan: however I would think it better and more fitting to say that under those 80 years are included 40 years of Shamgar, and that from Othniel's death to Shamgar's death Israel had 80 years of rest, and nothing more is said in the text of Judges 3:30. Therefore insert between these 40 the years of Shamgar who with an ox goad struck down 600 Philistines, Judges 3:31.

   V. Follows the fifth judge, Barak with Deborah the prophetess: for when the Israelites now for the third time because of apostasy fallen under a foreign yoke of Canaanite king Jabin and repented; God raised Deborah wife of Lapidoth to redeem them, who advised and urged Barak to subdue Jabin or rather his general Sisera and restore Israel to peace, chapter 4; and having obtained it sang a thanksgiving to God, chapter 5, and ruled with Barak 40 years, Judges 5:28? (text has VIII.28, likely 5:31).

   VI. Follows the sixth judge, Gideon, father of 70 sons, under whom the Midianites with Amalekites robbed Israel because of its idolatries in a fourth bondage; and God gave them this sixth judge Gideon when they repented and were to be redeemed, whom because of overthrowing Baal's altar on the angel's command they called Jerubbaal, who strengthened by a sign of dew and fleece, routed the army by 300 men tested by lapping water, by trumpet sound, by the rushing of the earth, by the shining and gleam of lamps, and by the cry and shout of warriors so terribly that by a slaughter 135,000 fell and their four kings utterly subdued. Afterward however he fell into strange service of God with ruin of his descendants and the whole people, chapters 6-8; from Deborah's death to his death 40 years are reckoned, Judges 8:28? (text 8:10). On him followed his son from a concubine, Abimelech the seventh judge, who having slain 70 brothers except Jotham who escaped by flight, exercised tyranny, and exterminated the Shechemites themselves by whose help he obtained judgeship, and finally in the war of Thebez slain by a great stone from above thrown by a woman after ruling those years, chapter 9. In his place appointed the eighth judge, Tola from the tribe of Issachar; he judged Israel 23 years, chapter 10:1-2. On him followed the ninth judge Jair from the tribe of Manasseh, father of 30 sons and lord of as many cities; in whose 17th year (he ruled 22 years, Judges 10:3) Israel because of sins fell into bondage of Ammonites 18 years. From this God redeemed them after previous repentance through the tenth judge Jephthah born of a harlot and therefore cast out by his brothers from his father's house. This, having made a rash vow that he would sacrifice whatever first met him happily returned home, compelled and subdued the Moabites who persuaded him not to grant passage by splendid victory, and his daughter who first met him as conqueror congratulating either sacrificed or devoted to perpetual virginity, about which the interpreters dispute among themselves though not determined here. And shortly after he crushed the Ephraimites troubling him, after taking and occupying the Jordan fords and knowing them by the pronunciation of Shibboleth, slaying 42,000 of them. He ruled 6 years, Judges 11 and 12:1-7. On him followed the eleventh judge, Ibzan a Bethlehemite, father of 30 sons and as many daughters and father-in-law of as many sons-in-law, vv. 8-9, during 7 years, Judges 12:9. On him the twelfth judge Elon a Zebulunite 10 years, vv. 10-12. Then the thirteenth, and him Abdon father of 40 sons and grandfather of 30 grandsons; he was son of a certain Hillel a Pirathonite. Ruled 8 years, v. 31.

   XIV. Then the fourteenth judge Samson, solemnly promised to an unchaste mother from birth sanctified to God and a Nazirite: he so not utterly routed the Philistines under whom the Israelites groaned in a sixth bondage 30 years; at least crushed by bringing outstanding defeats: and with 300 foxes armed with burning torches on their tails burned their standing grain. Enclosed within Gaza's walls, by night he carried off its gate with posts on his shoulders to a mountain, and slew a thousand Philistines with a donkey's jawbone; finally overcome by the harlot Delilah's artifices, his eyes put out, until his strength renewed with his head hair, when brought forth as public spectacle in the Philistines' temple he slays three thousand with himself, Judges 13 to 16. On

   XV. him followed the fifteenth judge, Eli too indulgent toward his atheistic, greedy, lustful sons, who fell into divine judgments so that when the people beaten by Philistines and he sent forth the ark without God's command; not only on one day both his sons Hophni and Phinehas with 30,000 Israelites slain; but he himself when he heard the ark had come into Philistines' hands falling from his seat gave up the ghost, 98 years old. Which ark however when the enemies placed it at Ashdod as trophy in their temple beside Dagon, God so avenged and redeemed that He threw down Dagon the first night; and the second also cut off its head and hands, threw them on the temple threshold, and struck the Philistines not only in their privates with hidden secret disease; but also by sending mice so struck their standing grain that willing unwilling they were forced to restore the ark of the covenant and not without gifts finally to its old possessors, 1 Samuel 4-6.

   IV. But if you add up the years of all the judges each separately to Samson's death which closes the book of Judges, there will arise 299 years, and if you add the 40 years of Eli to Samuel, you will have 339 years. Against which reckoning the apostle avoids adhering, Acts 13:19-20, when between the dividing of Canaan and Samuel's beginning he places about 450 years. However this seems only so far as the apostle joins together the years of the six bondages under which it is read in the book of Judges that Israel groaned, which make 111 years, with the mentioned 339 years, from which arise 450 years, since the book of Judges envelops and includes the years of bondages in the years of judges. Nor is it here objectionable that the apostle would count the 111 years twice, since he does not count them twice in one and the same respect; but first as enveloped and enclosed, afterward as developed and considered in themselves. Thus Beroaldus and others untie this Gordian knot.

   XVI. The army of judges closes with the sixteenth judge Samuel, a Levite, high priest and likewise judge, who piously, righteously, diligently, and happily held and ruled the helm of the Israelite republic, and obtained a miraculous wonder against the Philistines by his prayers: when his sons without God's command set over the people because of their uncleanness pressed the people to request and demand a king over them, and obtained Saul, a Benjamite, which request was to be heard under God's oversight and command and happy until he spared the Amalekites against God's command to utterly destroy them: but hereafter and therefore robbed of the right to rule, and in his place on God's command David appointed by Samuel, which is thought to have happened in his second year. Meanwhile he had the kingdom of Israel actually 10 years according to Cedrenus. Therefore we will join the kingdom with Samuel's judgeship so that we may more readily and easily note the transition to David and in him to the second period of the Mosaic era under which a solemn renewal and increase of the covenant of grace occurred. Therefore we will briefly represent the histories of Samuel and then let follow those of Saul. Concerning Samuel therefore, he was a Levite born of Elkanah his father and Hannah his mother, by whom he was thus from birth dedicated and sanctified to God, 1 Samuel 1. On which he grows in grace and favor with God and likewise was brought; no investigation by men happens to him but by God, and Eli examines him; it happens in the night, and in the morning he shows it to the high priest, chapter 2:11 to 3:1. Is recognized and accepted by the people as a prophet, v. 19. Institutes a reformation in worship and prays for the people at Mizpah, 1 Samuel 7:3. The Philistines assail him, whom God terrifies by a brief thunderstorm so that they were beaten by the Israelites that in Samuel's time they could do nothing against Israel. He dwells at Ramah and erects a memorial between Mizpah and Shen, and calls its name Ebenezer, saying, Hitherto the LORD has helped us, chapter 7. He sets his godless sons as judges at Beersheba. Thereafter the people request and demand a king for themselves against the LORD's will and receive one, having beforehand explained and declared the deeds and manners of kings, chapter 8. Nevertheless he blesses the people; he goes to meet Saul and anoints him king, chapters 9-10. With Saul he goes out to war against the Ammonites at Jabesh-gilead; after victory confirms the kingdom to Saul, chapter 11; and gives account of his judgeship, chapter 12. While Saul delays to fight the Philistines, the people melting away, he offers sacrifice, for which he is punished and told that he would be robbed of the kingdom, chapter 13. Meanwhile he sends Saul against the Amalekites with command to utterly destroy them, chapter 15, which Saul neglects; but spares their king and goods under fair pretext and is therefore cast off from the kingdom, v. 10. Meanwhile Samuel slays Agag and laments Saul's fate, v. 11. Afterward anoints David, chapter 16. To 25:1 he dies and is mourned by Israel at Ramah. To him 40 years of judgeship are ascribed, Acts 13:21. Let us now join with these Saul, passing by what we have already noted about him. He was a Benjamite outstanding in bodily stature and likewise in heroic gifts of mind; seeking his father's donkeys, pointed out by God, anointed king by Samuel. Also renowned by victories over Moabites, Ammonites, Edomites, Amalekites: but nevertheless rejected because of stubborn stubbornness: when oppressed and pinched by an evil spirit, he calls David to refresh him by harp-playing, whom though pleasing at first, afterward from necessity with foolish hatred pursues all his life long. Had as reward Jonathan who cleaved to David with tenderest love. About to fight Philistines, senseless and deprived of divine answers; resorts to an enchantress at Endor, learns from her his imminent hanging fate over his head, and slain by Philistines, also hung on their walls, and stealthily taken from that hanging by Jebusites, is buried by David in the royal tomb.

   XXIV. Concerning the theology of this first Mosaic period, we suppose that the whole theology of the preceding periods passed into this period, and that it was much more possessed by Moses than by Abraham previously, as the Jews think from Genesis 26:2-6; but much rather possessed, explained, and expanded by Moses; for to what purpose were they so fully shown in Genesis unless also to serve for following ages? especially since Moses generally inculcates all those things. Not to add that Mosaic theology endures explained and expanded by the prophets until the Messiah's coming and death, from which the apostle after proving he had declared the whole counsel of God, Acts 20:20, adds that he said nothing but what the prophets and Moses said would happen, chapter 26:22. What particularly concerns testamentary theology: there was certainly one and the same covenant of grace which this our period has in common with the three preceding essentially, but its dispensation differed not a little from all preceding. For there (1) in the first dispensation the covenant Author behaved as avenger of the serpent and serpent seed to bruise their head through the woman's seed; there in the second as preserver and guardian of the church by the ark; in the third as El Shaddai, God the All-Sufficient: here in the fourth He behaves as Jehovah who not only can fulfill His promises but does fulfill them actually by leading Israel out of Egypt and bringing into Canaan as pledge of heavenly inheritance, Exodus 6:1-3. (2) There the covenanting parties in the first covenant-making presented as the woman's seed, that is Christ with His own or Christ in the more general; in the second as elect in Noah's household; in the third as elect in Abraham's blessed and to-be-blessed seed and thus almost sufficiently as elect in households alone: here in the fourth presented as in a whole and complete nation, and indeed solemnly betrothed and bound to Jehovah. (3) There the benefits of the covenant of grace in all preceding dispensations promised more generally, more darkly, and more involved; in bruising and crushing the serpent's head; in preserving the church and world for the church's sake from the flood of the deluge; in blessing and multiplying in earthly Canaan: here in the fourth all those much more distinctly, more abundantly, and more clearly explained in so many ceremonial shadows, sacraments, etc. (4) There the duties required of the covenanting people, namely faith and repentance, in preceding dispensations either not mentioned at all or at least very rarely, and only once in Abraham that faith was reckoned to him for righteousness and that he had to walk before God's face uprightly: here in this fourth they are required more manifoldly and more distinctly in a certain whole ordered system of ceremonial and also civil and moral laws. (5) There preceding covenant-makings happened more secretly and with less solemnity; here this fourth openly with great majesty on God's side and great fear and reverence on Israel's side, Exodus 19. Finally (6) moreover there preceding had scarcely any expressed consent of the covenanting men; here this fourth had express and uttered consent, there vv. 4-5, 8 compared.

   What concerns the systematic theology of this Mosaic period to represent through bare topics orderly, we have done for the preceding periods of the patriarchal era; you would find nothing else than a great part of Moses' last books as well as of Joshua, Judges, and Ruth to excerpt, and not even so useful. Therefore we will only briefly hold those foundations of theology of this period by which and whereby it above preceding periods has grown and increased. The first was the Word as if not only the unique principle of this theology but also a summary of it. For although preceding periods had it as much as sufficient, happened to Adam, Noah, Abraham, and others by God's living voice; nevertheless they did not have it nor so familiarly happened to them as to Moses who dealt and spoke with God face to face as friend with friend, Deuteronomy 5:4; at least no preceding period had written Word nor also so full and perfect rule and so well ordered together by which it was not permitted to do the least to it or take from it, Deuteronomy 4:2; 12:32, whose violation God also so strictly punished in Nadab and Abihu, Aaron's own sons when they offered with strange fire, Leviticus 10:1-3.

   The second foundation of the theology of this period was that man is not justified before God except by His pure grace for the righteousness brought and established through the promised seed and to be received only by faith. This foundation itself more distinctly explained and expanded itself chiefly in these six parts: namely (1) that men who need this grace are indeed miserable and subject to the eternal death curse, Deuteronomy 26:5. On which also the offerings' slaying of beasts gazed, Colossians 2:14. (2) That all benefits whether spiritual or temporal bestowed on man from God's pure grace without any respect to men's merits and duties, Deuteronomy 9:4-6; 7:6-9, 11-15. (3) Although God in His Word had set forth the duties to be observed most fully and clearly, nevertheless men of spiritual powers by sin so bereft that without God's heart-circumcising and heart-changing grace absolutely nothing comes to pass useful and tending to salvation, Deuteronomy 29:4-6; 30:6; Joshua 24:19. (4) That reconciliation with God and forgiveness of sins could not be brought about and obtained except by shedding blood in the offerings. All ceremonial offerings taught that; but especially the solemn offerings of the Day of Atonement, Leviticus 16, from which the apostle teaches that almost all things are purified by blood according to the law and without shedding of blood no forgiveness happens, Hebrews 9:22. And nevertheless (5) that those animal offerings of themselves were fit to take away sins and also stretched to nothing else than to show and foreshadow another offering which alone was fit for this: compare Micah 6:6-8; Psalm 40:7-9. Further (6) that the high priest who bore the image of the Messiah would bear and take away the whole people's sins, Exodus 28:38.

   The third foundation of this period's theology was that all ceremonial things however glorious and splendid would not last beyond a certain fixed time after which they would be abolished by a certain new Prophet raised up endowed with lawgiving authority whom they must hear in all things on pain of extermination, Deuteronomy 18:16-19, compare Daniel 9:27. Since these as foundations of faith, this period for God's service had besides a most complete ordered system of all kinds of laws, especially besides set times also a sufficiently splendid and glorious place in which they would exercise the more solemn duties of public religion, namely the tabernacle of which Exodus 26, and moreover persons who would have oversight and authority over those duties, the high priest, priests, and Levites, chapter 28. These topics concerning the systematic theology of this period having presented, it will suffice.

   What now concerns the symbolic theology of this period which showed and represented the mysteries of Jewish and likewise Christian religion under various ceremonial images and types, agreeing with the childish and youthful state of the Jewish church; of that we have spoken long ago as in summary, here needing only a little more distinctly applied.

   All must therefore hold fast that all those figures and types had Christ and the things concerning and touching Him as under a cover and under a shadow, 2 Corinthians 3:13-16; Colossians 2:9-17; Hebrews 10:1-5, of all which the end was Christ, Romans 10:4. Therefore all proportion and agreement noted between those types and Christ as antitype will be useful and profitable to us for following application. This symbolic theology had (a) more generally images both extraordinary as ordinary. In and under the first for example the acquiring and application of salvation imaged by Israel's redemption from Egyptian bondage through Moses' service who was chiefly a type of Christ, Acts 7:35-36; Hebrews 3:2 and 11:24-26. Especially the introduction into Canaan under Joshua the leader and conqueror, Hebrews 4:8. Passage through the Red Sea signified Christ's blood shed by which the believer saved from spiritual Egyptian bondage passes over into heavenly Canaan while their enemies perish, 1 Corinthians 10:1. The cloud and fire pillar covering, lighting, and leading Israel by day and night gave them continual contemplation and protection, illumination and leading for Christ's sake by the Holy Spirit, Exodus 13:21; Psalm 105:39; 1 Corinthians 10:1. The heavenly manna and water from the struck rock imaged Christ's flesh and blood as spiritual food and drink, John 6:32-33; 1 Corinthians 10:3-4. The bronze serpent by whose sight the Israelites mortally wounded by fiery serpents were healed signified spiritual healing by Christ, John 3:14 and 8:28 with 19; to be obtained by faith's sight. In and under the latter or more ordinary were the priests and among these especially the high priest, atonement offerings, altars, and other things belonging; and what did they shadow forth but Christ the high priest and His offering to be laid down for our reconciliation with God? Hebrews 5:1 to 10:1 and 7:8-10. Particularly also what did the atonement and other offerings as well as Passover intend but to show justification and forgiveness of sins by Christ's offering and cleansings through His blood and Spirit? Hebrews 9:13-14, 22-23; 1 Corinthians 5:7. The firstborn sanctified to God, Exodus 13:11-16, what else did they say than adoption of believers for Christ's sake as firstborn son of God? Romans 8:29; 11:16; Colossians 1:15, 18; Revelation 1:5. So many Levitical cleansings and fleshly washings, what else but sketch sanctification of believers by the pure water of Christ's blood and Spirit? Hebrews 9:13-14; John 3:3, 5; 1 John 1:7. On what did inheritance of Canaan gaze but to image believers' lordship in the heavenly fatherland procured and brought about by Christ? Hebrews 4:8-9 with John 14:2-3.

   If now from these more general (b) we descend to more particular parts of the ceremonial law by their classes, and first to holy persons: did not prophet Moses show Christ as Prophet? Deuteronomy 18:15-19; Acts 3:22-24. Did not common priests and likewise other Levites teaching the people, offering, interceding, blessing, set over religion show Christ as most perfect priest regarding His own offering for us, His intercession, and blessing? Psalm 110:4; Hebrews 7:11-23; 3:1; Ephesians 5:2 and 1:3. The great holiness perfection of priests, Leviticus 21:17-24; their consecration by the whole congregation, Leviticus 8:3, by washing, Exodus 29:4, by holy garment namely tunic with girdle, also turban and breeches, Exodus 28:4, 40, 42-43; or particular offerings with anointing of goats' blood on the right ear lobe and thumb, there vv. 15, 20, 24-25; sprinkling with holy oil and altar blood, v. 21; Leviticus 8:30; and commanded peculiar abstinence, purity, gravity, Leviticus 21:1-9; did all that not serve to show Christ's all-senses perfection and holiness? Hebrews 7:26-27. Especially the high priest regarding his splendid and magnificent attire, in his ephod bearing the names of the twelve tribes on his breastplate, in Urim and Thummim through which divine answers were given: his miter or turban with gold plate and its inscription Holiness to the LORD: his particular anointing, his yearly entry into the Holy of Holies with another's blood, Exodus 28:2; Leviticus 8:10-12. Do not all those things pierce the outstanding splendor, adornment, and majesty of Christ, Psalm 45:3? Also His holiness whereby He is the Holy One of Israel, Isaiah 10:20? Sanctified by the Father, John 10:36? Who bears the church on His breast with tenderest care, Ephesians 5:2, 25? Who enlightens every single elect coming into this world through gospel preaching, John 1:9? Anointed with the Holy Spirit, Psalm 45:8? Entered the heavenly sanctuary no more with another's blood? Hebrews 9:24 and 10:19. The firstborn with all their prerogatives, did they not signify Christ, Psalm 89:28; Romans 8:29; Colossians 1:15, 18; Revelation 1:5, who will lead and bring His own to the general assembly of firstborn? Hebrews 12:22-23. Especially did the Nazirites under whom Samson was not foreshadow the Nazarene, Matthew 2:23; Acts 3:6; John 19:19? Foreknown from eternity and thereby set apart from all other men as Mediator, 1 Peter 1:20? The elect? Isaiah 42:1.

   To now from holy persons pass to holy places: what did the tabernacle image but Christ who tabernacled among us? John 1:14. What but His church movable and transferable from Jews to Gentiles? Acts 13:4-6. What did Solomon's temple image but the fixed, permanent, immovable church not to be overcome even by hell's gates? Matthew 16:18. Synagogues of particular cities, what else but particular congregations, for example the seven churches of Asia Minor? Revelation 1:20.

   So if from here you proceed to ceremonial holy times: the Jewish Sabbath, the seventh day after creation, did it not image Christ's rest in the grave during that Sabbath? And the other Jewish feasts to the Jubilee, do they not image the day of grace or evangelical time? Isaiah 61:2; Colossians 2:16-17.

   So finally if you continue thoughts to ceremonial things and what was to be done: if to ceremonial sacraments, to circumcision, what did it signify but Christ's circumcision done without hands? Colossians 2:11-12. To Passover, what but Christ slain for us? 1 Corinthians 5:7. If you proceed to atonement offerings in so many kinds, what did they say but Christ's offering? Isaiah 53:10-12; Hebrews 10:5, 10, 14. And to thank offerings, on what did they gaze but to testify our thankfulness in Christ? Romans 12:1-2; Hebrews 13:15; Hosea 14:3.

   The altar, Exodus 29:37; Matthew 23:19, what did it signify but Christ's divine nature whereby His body's offering is holy? Hebrews 9:14; Matthew 3:17? What the fire consuming the offering, Mark 9:49; Leviticus 9:13, but the Holy Spirit by whom Christ offered Himself to God? Hebrews 9:14. What the salt but the covenant of grace in Christ which is incorruptible and eternal? Compare Leviticus 2:13; Numbers 18:19; 2 Chronicles 13:5 with Genesis 17:13; Hosea 2:18. What the holy incense, Exodus 30:34-35, but Christ's prayers? Psalm 141:2; Revelation 5:8. The holy oil with which the tabernacle and its vessels and ministers were anointed and consecrated, Exodus 30:25-31, what but the gifts of the Holy Spirit with which Christ and Christians are anointed and consecrated? Hebrews 1:9; 1 John 2:20, 27. What did the water of purification, Numbers 19:8, give to understand but Christ's blood? 1 John 1:7; Zechariah 13:1. The seven lamps on the golden lampstand, Exodus 25:31, 37 and 27:20-21, what but enlightenment by Spirit and Word? 2 Peter 1:19-21; Ephesians 5:8. What did the silver trumpets, Numbers 10:3, but the gospel's sound blown by the Spirit? Isaiah 58:1; Ephesians 6:11-18; Psalm 89:16. The holy foods, Leviticus 7:6-10 and 6:16, 18, 25-26, and showbread, Numbers 4:5-9, what but Christ's flesh and blood as spiritual food? Psalm 23:1, 5; John 6:33, 35, 48, 50-51. The uncircumcised fruit, Leviticus 19:23-25, what but that foods are unclean to us through sin until sanctified by faith in Christ and prayer? Titus 1:15; 1 Timothy 4:4-5; Romans 14:6. The firstfruits of persons and things sanctified to God, Exodus 13:2; 22:29-30; Numbers 15:20-21, what but Christ the Firstborn, Hebrews 1:6, in whom we must dedicate our first and chief things to God? Isaiah 66:20-21; Matthew 6:33; 1 Corinthians 6:20. What the tithes, Leviticus 27:30; Deuteronomy 26:12, but that from our goods for God's service and the poor we must share sufficiently? Galatians 6:6-9; John 3:13-16? Hebrews 6:10? Such things could likewise be presented and represented concerning the goats on the Day of Atonement, Leviticus 16; concerning the cities of refuge, Numbers 35:9; concerning Balaam's prophecy, Numbers 22-24:16-24; concerning Gideon's fleece and dew, Judges 6:37; concerning the burning but unconsumed bush, Exodus 3:2; concerning Moses slaying an Egyptian and redeeming an Israelite, chapter 2:11-12, and many similar things, so far that I would think it neither necessary nor burdensome to derive from such types and images the whole Christian doctrine for Christians if lengthiness did not hold us back.

   The regulative books of this period are all the theology of the preceding period hitherto scattered and unwritten among the patriarchs, brought into a system and committed to writing by Moses whom we described. It is thought he wrote first the book of Job, others rather want that done by Job himself; others by Solomon; and thus the apostolic reckoning of these six books would differ. However it comes nearest the truth that this was done by Moses as first author of all, either in Midian land as some please or at Sinai: or after Genesis about the year of the world 2452. Some want Job to have been Esau's great-grandnephew called Jobab Genesis 36 and lived about year of the world 2330. Others that he was third after Buz brother of Abraham? Whatever of it, at least the book chiefly relates Job's prosperity, adversity, and restoration to prosperity; especially how he bore himself in all these states (Conf. Cl. Spanheim Historia Jobi). Moses to the second composed the book of the Law Torah afterward divided by his successors into five books and thence in Greek called Pentateuchos, as if a fivefold book, of which the first namely Genesis thought written in the second year after the exodus, year of the world 2452. It contains the origins of things, world, sin, also church patriarchs under Adam, Noah, Abraham, Isaac, Jacob, Joseph to Israel's entrance into Egypt enclosed. The second namely Exodus has that same Israel's exodus from Egypt, lawgiving, tabernacle building, and comprises nearly a history of 134 years after Joseph's death to year of the world 2453. The third named Leviticus has chiefly ceremonial laws of one month with beginning of second year after exodus. The fourth Numbers, including a history of about 38 years to beginning of eleventh month of fortieth year after exodus, from year of the world 2454 to 2492, in which year also that book thought written. The fifth Deuteronomy contains a history of one and a half months from beginning of twelfth month of fortieth year, written by Moses except perhaps the last part of chapter 34 concerning Moses' death and burial which by Joshua or Eleazar or some other man driven by God's Spirit added.

   These 24 books laid by priests beside the ark to Deuteronomy 31:25 under this period come the book of Joshua containing Israel's history now planted in Canaan land of 17 years namely from Moses' death to Joshua's death especially subduing and dividing that land. Thought written a little before Joshua's death year of the world 2510, so that things related at book's end added by Samuel. Also thought written under this period the book of Judges to high priest Eli of 299 years showing Israel's repentance under form of government of nobles and notables; and thought to have had Samuel as author. Follows book of Ruth a history of about 11 years? (text 41? likely 11) of which first and last with foregoing of what happened between represented. Some place it in Eli's time; others in Deborah's. Thought written by Samuel year of the world 2880. The last book here first book of Samuel, written regarding its first part by Samuel 1 Chronicles 29:29; regarding its last by

   second part by various ones there. It contains the history of Eli, Samuel, Saul, and David. (Conf. Doct. Lightfoot in Harm. V. Test.)

   The State of the Church under the First Mosaic Period

   XXV. Thus we have contemplated the state of theology and religion under this first Mosaic period; now it remains that we pass to the state of the church under the same period. Just as therefore the Israelite people hitherto was partly under its patriarchs' power and authority, partly under Egyptian kings' tyranny, except that it had its elders yet deprived of all governing and lawgiving power, as appears from Exodus 4:29 and Genesis 40; so under Moses it finally first obtained the form of a republic, and indeed of an aristocratic people's government, over which first and for some time Moses alone was set, until on his father-in-law Jethro's advice he admitted to certain partnership in government elders chosen from all Israel, Exodus 18:4. Afterward confirmed by God, Numbers 11:16. In these seems to have been supreme authority in matters under the judges especially in heavier matters, except that each particular city or at least larger one seems to have had its own rulers in matters particularly concerning it yet under the Sanhedrin. Now when matters afterward were distressed and Israel under various bondages, God appointed judges from single tribes outside custom raised who would redeem the people and have authority over it. Under this republican form the people was until the kings, God meanwhile the monarch whereby the government form was a theocracy, 1 Samuel 8:7. In which God had as it were His royal palace in the Holy of Holies; likewise His throne on the ark of the covenant from which He gave answers to the inquiring high priest; then also as His hearth and hearthstone at the altars, Isaiah 31:9; Ezekiel 43:15. His food in the showbread; His service in holy places, temple, synagogues, etc. Just as under Moses Israel obtained republic foundations, so also under the same obtained church form or its instrumental frame regarding public religion to which God chiefly prescribed ceremonial laws; He instituted church ministry; He appointed the tabernacle as place of service and set times in Sabbath and all kinds of feasts. Church form was national so that its subjects of the republic however good or bad they were were also church members at least regarding external state because they professed same faith and service, though regarding internal state some other than true believers: indeed also catholic that is universal because among foreign peoples some sought and desired communion with it as proselytes bound and held to submit to it. Its government and administration was chiefly monarchical inasmuch as under the great Sanhedrin it was ruled by the high priest who had to act according to laws prescribed to him by God. In Egypt indeed the Israelite people under Joseph's oversight and guidance with patriarch Jacob separated from Egyptians in Goshen according to his laws following instituted customs nourished saving faith, Hebrews 11:23, 24, 27-29; which it also showed by sprinkling doorposts with Passover lamb's blood, Exodus 12:25. He also himself dead, it maintained circumcision as appears from Exodus 4:25. Also set on prayer, chapter 2:23. Desired offerings indeed but did not slaughter them fitted by Egyptians' beasts, chapter 8:26; meanwhile about to flee slaughtered Passover in Egypt, Exodus 12. Besides these little is mentioned concerning its divine service. Meanwhile they seem not entirely free from Egyptians' religion, Ezekiel 20:8. Also brought through Red Sea into wilderness did not diligently enough apply to religion's duties for example circumcision and Passover perhaps hindered by journey's hardships and obstacles, Joshua 5:1-12.

   What concerns this period's schisms, the general serpent schism was followed both within as without the church; and also without it the Hamitic, Ishmaelite, and especially Edomite in their lands and regions from which generally heard of heathens' idols, Ammonites, Moabites, Midianites, Philistines to which under judges also Israelite church seems fallen for this reason generally punished with various bondages and repenting redeemed by given judges: but within church while Moses and Joshua still alive seems church holding sufficiently to old orthodoxy so that when Reubenites, Gadites, Manassites seemed to undertake new service regarding altar and offerings for that reason attacked by other tribes' army, Joshua 22:20 unless perhaps you want to reckon under schism Korah, Dathan, Abiram's rebellion yet arisen not so much from religion difference as regarding priesthood which Moses and Aaron seemed to arrogate to Levi tribe; which rebellion taken away with its authors removed from midst, Numbers 16:1 to 26:9-11 and 27:3. Meanwhile Israelite people showed sufficiently inclined and leaning to Egyptian idolatry which they seem to show in calf worship from which not unlearned until Babylonian captivity. First idolatry therefore people committed by making golden calf. For when people impatient over Moses' tarrying on Sinai mountain from God demanded and required gods from Aaron, obtained from him that he made a molten calf which they honored and served with dances and other abominations after Egyptians' manner to whose idolatry they seem accustomed in Egypt. They seem not to have sinned therein that they demanded other gods for themselves or thought they were gods formed by man's hand: for they proclaimed a feast to Jehovah, Exodus 32:5; but that through that calf they wanted to honor Jehovah which calf however held and not without reason as idol, Acts 7:40-41. Over which God nevertheless so incensed against people that He threatened it destruction and total extermination and scarcely by Moses' intercession reconciled refused anymore to be present in its wanderings in his place appointing certain created angel which Moses by intercession and prayer scarcely averted. They seem with this counsel and design to have eyed Egyptians' Apis whom they honored in Memphis city formerly most renowned of all before Alexandria. Whether this Apis same as Serapis and Osiris doubted. Besides Apis they honored at Heliopolis Mnevis held father of Apis. Thence said sacrificing oxen halves and other animals abomination among Egyptians, Exodus 8:26. History of this idolatry read Exodus 32:1-2.

   Israelites' second idolatry happened at Baal-peor, Numbers 25:2-3; Deuteronomy 4:3; Psalm 106:28; Hosea 9:10. This Baal Moabites' god; also served and honored by Midianites by whose women Israelites seduced to that idolatry on Balaam's counsel, Numbers 31:15-16. Scholars not agree on name's reason. Some want idol so named from opening because to seduce; for word pa'ar means open, uncover, also among Chaldeans expose. From this Bucer derives word origin Psalm 106; also Hebrews because its servants exposed themselves before him. Others think it Priapus (Vid. Dossius de Origine Idolatr. Book II Chap. 1). To its service attached eating idols' sacrifices from Psalm 106:28. More fittingly seems idol so named from Mount Peor, Numbers 23:28; Deuteronomy 34:6? (text 3:7?), on which its idol house seems been, Numbers 22:41. Thus judges Suidas on word Belphegor and Theodoretus on Psalm 106. Of Baals we on their place in following period more distinctly. Third idolatry seems committed by Gideon otherwise brave outstanding hero who from Midianite victory trophies made and erected ephod for himself and household as snare, Judges 8:27. Although this seems been not so much idolatry as willful religion or wrong way of serving true God: compare Leviticus 17:7 and 20:5 as Israelites sinned in and with bronze serpent, 2 Kings 18:4. Then same kind seems fourth idolatry of this period committed by Micah Ephraimite (or his mother) who from theft made molten image, idol house, ephod, also teraphim and carved images and hired Levite for its service, Judges 17-18.

   Just as Israelite church under this period went astray in faith's matter on so many sides so also in morals and abominations for which at least six times given over to enemies' bondage. (1) Under Cushan-rishathaim 8 years, Judges 3:8. (2) Under Moabites 18 years, there v. 14. (3) Under Jabin 20 years, chapter 4:3. (4) Under Midianites 7 years, chapter 6:1? (text v.7). (5) Under Ammonites 18 years, chapter 10:8. (6) Under Philistines 40 years, Judges 13:1. Which bondage years reckoned together make 111 years. But specimen of very chief abomination in Benjamites having misused certain Levite's concubine to death for which other tribes warred against them though once and again victors finally utterly exterminated, Judges 19-21. Then believers' vexations under this period not so much read unless want reckon various against Moses by whom they wanted stone him; but also enemies' oppressions which now already noted.

   The Second Period of the Mosaic Era

   XXVI. Therefore second period of Mosaic era runs from David to Babylonian captivity under which period happened fifth renewal of covenant of grace with David and his seed. So that now we may better strike its nature and character; we must first consider that with David happened certain covenant-making. This indisputable: (1) From sight to prophet Nathan itself witness, 2 Samuel 7:18; 1 Chronicles 17; Psalm 89:3-16, 20-37; 132:11-12 with 2 Samuel 7:11, 16. Especially chapter 23:5. Second that this covenant-making certainly renews covenant of grace appears from: (1) Because this covenant-making breathes nothing nor smells of anything belonging to covenant of works. (2) Because when this covenant-making happened David not under covenant of works but under covenant of offering Psalm 50:5 which beyond doubt covenant of grace for reasons we said at preceding period. (3) Because through this covenant-making Jesus Christ promised to David in his descendants who foundation and summary of whole covenant of grace, 2 Samuel 7:12-13; Psalm 89:3-4 with Luke 1:31-33; Acts 2:30. (4) Because David under this covenant set forth righteousness of faith, Psalm 32:1-2 with Romans 4:1-9 which rests on covenant of grace. Finally (5) because all mixtures of this covenant-making breathe toward such things belonging to covenant of grace: but so that this may appear more distinctly must be pondered and considered...

   XXVII. Third all its mixtures each in particular. Namely: (1) Negotiating parties which here were God as LORD of hosts, 2 Samuel 7:8; 1 Chronicles 17:7; as God and rock of Israel, 2 Samuel 23:3-5; as Father of David and his seed, Psalm 89:20, 26 and 2 Samuel 7:12-14; as God of David, Psalm 89:20, 26; altogether rock of his salvation there: and (2) David with his seed. And (a) David as God's holy one, Psalm 89:19; however Christ was Psalm 16:10; and brave warlike hero, 2 Samuel 7:9-18; how also Christ Isaiah 9:6; as God's elect, Psalm 89:3-19; as also Christ 1 Peter 1:20; as king having kingdom and fit to rule it; likewise Christ Luke 1:69; Psalm 79:3? (text LXXIX.3.20?); 1 Samuel 16:12; as also Christ Isaiah 53:11 and 42:1; as anointed of LORD, Psalm 89:20-21; 1 Samuel 16:12; likewise Christ Psalm 45:8 and 2:6; as God's firstborn excellent above all; likewise Christ 1 Corinthians 15:20; Colossians 1:18; Revelation 17:12? (19:16); 1 Timothy 6:15. Therefore God made covenant with David as type of Christ. Then (b) also LORD entered covenant with David's seed, 1 Chronicles 17:11 (as with God's sons there v. 13) under which seed immediately indeed Solomon and other Jewish kings; but mediately Messiah David's son Matthew 1:1? (9:27); 21:9; 22:41-42; as eternal seed 2 Samuel 7:12-13; 1 Chronicles 17:11-12, 14; Psalm 89:3-4, 34-36; 132:11-12 more naturally and in certain respect and limitedly steadfastly preserved in his descendants to end of this period; but mysteriously absolutely and simply Messiah Luke 1:31-33; Acts 2:30-31.

   XXVIII. (II) Cause as it were moving God to negotiation of this covenant-making was (1) impulsive namely His grace or undeserved kindness and favor to David and his seed; witness both God Himself Psalm 89:1-2, 24, 28 who brought the grace; as David who received it 2 Samuel 7:21; 1 Chronicles 17:17, 19; which also wellspring of whole covenant of grace John 3:16. (2) Meritorious cause only Messiah Jesus Christ through His satisfaction and merit: whereby He made Himself as us also David with his seed acceptable and graced in that Beloved Ephesians 1:6; for which David all causality from himself warded off 2 Samuel 7:18; 1 Chronicles 17:16 brings same to Messiah alone as substantial and personal Word of God: for Your word's sake etc. 2 Samuel 7:21; 1 Chronicles 17:19; and what he understands by that Word explained elsewhere 1 Chronicles 17:19 LORD for Your servant's sake with Isaiah 42:1. (3) Occasional cause seems David's intention to build God house at Jerusalem 2 Samuel 7:1-2 with 1 Chronicles 17:1-16 which intention so pleasing to God that from His side He promised him eternal building of his house there; which promise its chief fulfillment obtained in Messiah whose intention to build God spiritual house or temple related Hebrews 3:3-6; Matthew 16:18.

   XXIX. (I) Content of covenant-making contains on one side God's promises made to David with sons; on other side duties required of David and sons: taken so from Nathan prophet's sight 2 Samuel 7:4-18; 1 Chronicles 17:3-16; as from narrations and explanations of covenant-making Psalm 89 and 132; as well as from David's last words bound 2 Samuel 23:1-8. Meanwhile must run through each a little more distinctly. (1) Promises therefore of this divine covenant-making concern (a) David himself under which: (a) Subduing of all his enemies 1 Chronicles 17:10; Psalm 89:20, 22-23; 132:18; 2 Samuel 23:6 which had fulfillment literally in David 1 Samuel 25:28; 2 Samuel 7:10? (text VII.10); 8:9; 1 Chronicles 17:8; 2 Samuel 8:1 but mysteriously in Christ true secret David: for He overcame spiritual enemies sin satan hell world antichrist by death Romans 8:3; Hebrews 2:14-15; Colossians 2:13-15; Ephesians 4:8; 2 Thessalonians 2:8; John 16:11, 33; and once fully triumph over them Psalm 110:1; 1 Corinthians 15:24-26; Daniel 2:34-35, 44-45. (b) Confirmation of kingdom Psalm 89:19-23 fulfilled literally in David 2 Samuel 5:7, 9-12; mysteriously in Christ Psalm 2; 45; 110:1-2; Isaiah 49:7-13. (c) Increase and extension of glory prosperity power dominion Psalm 89:24-25, 27 which obtained fulfillment (*) well largely in David 2 Samuel 8:2-3, 5, 13-14; (**) by larger part in Solomon 2 Chronicles 1:1 and 9:23-24; 1 Kings 4:21; (***) but chiefly in Christ Luke 1:32-33; Psalm 2:8-9; Matthew 28:18-19. (d) That He would be to him as Father as God as rock of salvation and blessedness; and he again to Him as firstborn above earth's kings Psalm 89:26-27 which seen fulfilled literally indeed in David when in Jehovah he bound for himself Father Psalm 27:10; and covenant God Psalm 22:2? (25:2); 16:2; and rock of salvation and blessedness Psalm 18:3-4; but mysteriously in Christ whose Father by generation Hebrews 1:5; whose God by eternal covenant-making Matthew 27:46; whose rock of salvation Psalm 22:5, 20-21. (e) Lengthening of life's days 2 Samuel 7:12 fulfilled literally in David 1 Chronicles 29:27-28; mysteriously in Christ Isaiah 53:10 with Romans 6:9. (f) Building of his house 2 Samuel 7:11, 13; 1 Chronicles 17:10 fulfilled literally in David's natural seed dwelling in his house and sitting on his throne to Babylonian captivity time of about 430 years; but mysteriously in Christ Luke 1:31-33; Acts 2:30; Daniel 2:34-35, 44. Thus far God's promises concerning David himself: now follow (b) those promises which look to his seed: (a) That He would be to it as Father 2 Samuel 7:11-12, 14; 1 Chronicles 17:11, 13 fulfilled immediately well and most chiefly in Solomon and his ordinary descendants 1 Chronicles 22:6? (26:6); but mediately and most chiefly in Christ Hebrews 1:5; Luke 1:30-34. (b) David's seed would build Him house 2 Samuel 7:1 with 1 Chronicles 28:2-3, 6; 17:12 happened literally by Solomon 1 Kings 5-8; mysteriously by Christ Hebrews 3:2-6. (c) That He would confirm to David's seed kingdom forever 1 Chronicles 17:11-14; 2 Samuel 7:12-17; 1 Chronicles 28:7; Psalm 89:3-4, 29, 36-37; 132:12 which promise immediately well and literally fulfilled in David's descendants to Babylonian captivity through 22 successive Judah kings; and after captivity in governors and rulers like Zerubbabel of whom in its place: mediately and mysteriously in Christ Romans 1:3; Luke 1:31-33. (d) That He would never utterly withdraw covenant favor though provoked by their sins 2 Samuel 7:14-15; Psalm 89:30-38 compare Jeremiah 30:10-11; Isaiah 27:7-9 fulfilled literally in David's descendants indeed chastised fatherly for sins but never utterly cast off; see examples in Solomon's idolatry 1 Kings 11; in Jehoram's cruelty 2 Chronicles 10 etc.; but mysteriously in David's extraordinary seed Christ in whom God severely and bitterly chastised and punished David's seed's sins Jeremiah 53:4-6; 1 Peter 2:24; yet never utterly forsaken Psalm 16:10-11 with Acts 2:25-37. And these covenant promises made to David's seed: now follow (c) promises which look to his subjects or Israel to whom God promised: (a) That He would have dwelling in Zion forever Psalm 132:11-14 that is for long time (compare 1 Samuel 1:22; Exodus 21:6; Leviticus 25:13, 28, 40-41) to end of this period or whole Old Testament era namely if they persevered in His statutes otherwise not 2 Chronicles 7:16-22; indeed also absolutely and unlimited in secret Zion Psalm 132:11 with Luke 1:69. (b) That He would give them quiet secure dwelling in Canaan land 2 Samuel 7:10-11; 1 Chronicles 17:9-10 namely under same law and condition as above mentioned. (c) That He would heap all kinds of blessings on and over them: (*) bodily Psalm 132:11-15; (**) spiritual there v. 16; 2 Chronicles 6:41. Thus far God's promises to David and sons done: now follow (2) duties required of them Psalm 132:11-12 and 89:30-34 namely (a) to keep and preserve covenant: If your sons keep My covenant that is if they fulfill conditions of covenant of grace; if they hold Me for their God Psalm 89:26-27; 2 Samuel 7:24; 1 Chronicles 17:13; 28:6-9; if they lay hold of salvation's rock by living faith 2 Samuel 22:2? (23:2?) with Deuteronomy 32:15, 31; Matthew 16:18; if steadfast and upright obey My law 1 Chronicles 18:7-9? (28:7-9); Psalm 132:11-12; 89:30-31; if from their sins by earnest repentance and conversion return to Me 1 Kings 8:33-54; 9:2; 2 Chronicles 6:26-40; 7:12-14. (b) To show justice and righteousness to subjects in ruling them 2 Samuel 23:3.

   XXX. (IV) Covenant-making form was partly internal and essential which according to covenants' nature and character consists in mutual consent to promises and demands of which already treated formerly: partly external and to this dispensation in particular. Which consisted (1) in open and public declaration not immediate but mediate through prophet Nathan who received it in certain sight on occasion of David's intention to build God certain house 2 Samuel 7:1-18; 1 Chronicles 17:1-16; Psalm 89:19. Then (2) in confirmation and strengthening thereof: (a) By God's strengthening and confirming promises Psalm 89:28-29, 33-35. (b) By solemn swearing there vv. 3, 35 and 132:11 compare Hebrews 6:16-18. (c) By various explanatory repetitions many times made in Scriptures under both Testaments 1 Kings 5:5; 8:15-27; 1 Chronicles 28:2-11; Jeremiah 33:19; Ezekiel 36:23-24; 37:24-25; Luke 1:30-33; Acts 2:29-31. (d) By fulfillment along various steps provided: partly in David's own days: partly in his son Solomon's days and other descendants: partly finally in Messiah Himself the secret and most chief Son and Seed of David.

   XXXI. From said also can be known and acknowledged certain increase and growth of this dispensation. For although covenant of grace and its essential Mosaic or typal dispensation remained uniform to end of its time; nevertheless it had certain above rights and advances regarding dispensation way: inasmuch as for example (1) solemn dispensation place formerly movable and portable namely tabernacle now fixed established immovable in splendid temple. Inasmuch also (2) priests Levites singers and whole Levitical ministry in fixed stately orders by David and Solomon brought. Also (3) promises of this covenant-making as done to king and his royal seed more kingly and look to David's Son the Messiah as king more expressly. And (4) church's political government form from aristocratic changed to monarchical had and showed more majesty splendor glory than under judges.

   XXXII. Under this dispensation church was to Babylonian captivity (if with it count Saul's two years 2 Kings and begin David's years with Saul's third in which latter rejected and former first anointed 1 Samuel 13:1 and 16:12) about 482 years under 22 kings (if exclude Saul). Under these first David of dor beloved son of Jesse or Yishai from Judah tribe 1 Chronicles 2:34? (1:34); Abraham's fourteenth Matthew 1:1-18; born at Bethlehem which city named David's city Luke 2:4; John 7:42; ruddy faced handsome pleasant form 1 Samuel 16:12; experienced in music brave hero prudent cautious with whom LORD was there. He was spiritually in faith hope love toward God and church in prayer thanksgivings praises etc. so outstanding that called man after God's heart 1 Samuel 13:14; Acts 13:22. Regarding his office prophet and likewise king anointed first time by Samuel at about Saul's third year 1 Samuel 13:1 and 16:12; afterward after various events second time at Hebron over Judah tribe alone in his thirtieth year 2 Samuel 5:4; and after seven years over all Israel so ruled over Judah seven years six months over all Israel 33 years six months and thus altogether 40 years 2 Samuel 5:4-5; in which bravely waged LORD's wars and subdued all his enemies then purposed to build LORD temple on whose occasion God through prophet Nathan renewed with him that covenant of grace which now already explained: in most things bore type of Messiah. Meanwhile also had blemishes chiefly discovered in Uriah matter and people numbering 1 Kings 15:5? (4:5); 2 Samuel 24 for which also especially chastised by God particularly in his children in Tamar's rape by brother Amnon in Amnon's slaying by brother Absalom in Absalom rebelling against him in rebel Sheba and three-day pestilence. Under him flourished psalmists two Hemans Asaph Ethan Jeduthun 1 Chronicles 15. Second Solomon by David himself in his twelfth kingdom year in his place appointed: Adonijah his elder brother removed from midst and scheming wicked punished on father's command obtained from God wisdom riches above all both his descendants. In his fourth kingdom year 1 Kings 6:1 undertakes and begins with Hiram king of Tyre's help 1 Kings 5:1? (3) temple building and completes in his eleventh regnal year. Composes thousand five songs and speeches and reasons about countless other things regarding natural matters; but chiefly by God's Spirit inspiration Proverbs Preacher and Song of Songs. Ruled 40 years 1 Kings 11:42. Then seduced to idolatry by heathen wives thought repented and converted therefore that regular books author however called God's holy men 2 Peter 1:21; and because wrote Preacher as memorial of his conversion in highest age. Third Rehoboam Solomon's son from Ammonite wife by his pride and rashness gave occasion to irremediable schism whereby only two whole tribes Judah Benjamin with Levites of those tribes persevering in faithfulness and obedience ten other tribes to Jeroboam God ruling fallen so from one two kingdoms arisen of Judah and Israel. But to bring rebellious Israelites back to obedience attempting holds off from it God warning and admonishing 1 Kings 12:21. Leaving ancestral religion gives to idolatry and uncleanness and therefore warred by Egyptian king Shishak (others call Sesostris) robbed of temple's golden shields and likewise royal palace 1 Kings 14:25-26. Then this Judah kingdom afterward under 20 kings some godly but most godless from David originally somewhat flourished during about 370 years: but Israel kingdom under 19 schism-prone idolatrous all godless stood about 257 years. Judah kings for memory in these Latin verses (left untranslated for reasons) however they are included and implied:

   Roboam & Abiam, tumque Assa, Josaphat, Joram,
   Achazias, Athaliah, Joas, Amazia, Azariah,
   Jotham, Achas, Ezechias, Manasse & filius Ammon
   Josias, Joachaz, Jojakim, Jojachin, Zedekias.

   Israel kings these:

   Jerobeam, Nadab, Baesa, Elahque, Zimri,
   Omri, Achab, Achazias, Joramus, Jehu,
   Joachaz, Joas, tum Jeroboam, Zacharias,
   Sallum, Menahem, Pekajah, Pekahus, Osea.

   These now suitably and fittingly arranged among themselves there work and labor attached: on all most accurately performed Justus Henr. Jungmann (in suo Propheta Daniele referato Lib. I. Sect. 2. Cap. 1. pp. 98-144) compare renowned Lightfoot (in Harmonia Veteris Test.). We will follow Judah kings' series with as much as can and needed insertion of Israel kings. Rehoboam therefore ruled 17 years 1 Kings 14:21 and Jeroboam 22 years. Fourth Abijam Rehoboam's son godless king ruled three full years 1 Kings 15:1-3. Against Jeroboam led 400,000 men to battle routed Jeroboam's army twice greater and slew on one day 500,000 enemies 2 Chronicles 13:13-21. Fifth Asa Naam's son renowned for his godliness and righteousness brave pious church-reformer by breaking idols and renewing true God's service. Struck thousand thousand Ethiopians 2 Chronicles 14:9. Meanwhile too confiding in physicians and Ben-hadad Syrians' help against Israelites fell into divine wrath and displeasure 2 Chronicles 16 ruled 41 years 1 Kings 15:9. In his second year ruled Nadab Jeroboam's son over Israel as in his place as well as with father Jeroboam two years 1 Kings 15:25 godless and with his whole family brought down and slain by Baasha his successor 24 years. On Baasha followed in Israel Elah two years; on him Zimri seven days in whose place people set Omri who ruled 12 full years reckoning Elah's years and Zimri's days. Sixth Jehoshaphat Asa's son very pious and best king; sends prophets and Levites to teach and instruct people 2 Chronicles 17 his son-in-law Ahab's ruled 25 years 1 Kings 22:42? (16). Attacked by very great armies of Ammonites Moabites Edomites overcomes by prayer enemies mutually most miserably tearing and slaying 2 Chronicles 20:1. With him ruled over Israel Ahab his son-in-law with wife Jezebel Sidon king daughter 1 Kings 16 very godless king and most superstitious idolater who added Baal service to Jeroboam's half-service having erected temple in honor of Baal and assigned priests prophets. Seventh Joram godless king slew his brothers and besides some nobles 2 Chronicles 21 slew ruled 8 years 2 Kings 8:17 and brought Baal service into Judah kingdom 2 Chronicles 21:6, 12-13. Then Edomites and Libyans rebelled against him and besides Arabs with Philistines allied plundered his kingdom and palace and his wives all his children one scarcely escaped slain: and king himself warned by prophet Elijah's letter miserably perished his bowels out through belly after two-year illness. With him ruled over Israel Joram Ahab's son (coming between two years his brother Ahaziah from whom Moabites fallen 2 Kings 1:1 who fallen through lattice in upper chamber to recover health consulted not God but idols also armed with heavenly fire against his soldiers by Elijah wanted bind and therefore because of fall died) above-mentioned Joram with Jehoshaphat and Idumea king routed Moabite king Mesha: Syrian ambushes on Elisha's warning more than once escaped: from Ben-hadad's siege of Samaria miraculously redeemed; but routed and wounded by Hazael Ben-hadad's successor and by his successor Jehu with 42 brothers or relatives slain: had government 12 years.

   Eighth Ahaziah 2 Chronicles 22:1 (carefully distinguished from Ahaziah Israel king of whom read 1 Kings 22:52) Joram's son with mother Athaliah who tried exterminate David tribe 2 Kings 11:1 ruled 1 year? (6 years there v. 3). About his third year begins in Israel Jehu who utterly destroyed godless Ahab and Jezebel family with Baal idolatry: brave fearless man but heart not very upright before God by God Himself set as king ruled helm of government 28 years 2 Kings 10:36. Tenth Joash Ahaziah's son youngest in years rescued from Athaliah's mad fury by priest Jehoiada's piety and counsel 2 Kings 11:4 thought first from Nathan line because Athaliah would have extinguished Solomon's descendants; but weakly since expressly called Ahaziah's son and Joram's nephew 2 Chronicles 22:11-12; 1 Chronicles 3:11. Behaved altogether pious religious while high priest Jehoiada lived; but afterward fallen from true religion 2 Chronicles 24:17 ruled 40 years 2 Kings 12:1? (11:2). Had prophet Zechariah stoned and bought Ben-hadad Syrian's breadth for very great sum from temple slain by conspiracies died missed royal tomb. His contemporary Jehu of whom spoken and his son Joahaz 17 years very unhappy sorely oppressed plagued by Syrians. Eleventh Amaziah somewhat godly spared his father's murderers slew ten thousand Edomites; adopted their gods overcome subdued by Joash Israel king who with his father one year and alone 15 years ruled ruled Ben-hadad Hazael's son overcame took Amaziah Judah king captive cast down Jerusalem's walls devastated plundered royal palace holy treasure averted Moabites' assault against him and dead body thrown into Elisha's tomb made living 2 Kings 13 ruled 29 years 2 Kings 14:2. Contemporary likewise during 13 years Joash Israel king and Jeroboam second during his first 16 years. Twelfth Uzziah or Azariah godly brave diligent in overcoming Philistines Arabs Gurbaalites Ammonites; aroused great respect among neighboring peoples: but intruding into priestly work struck with leprosy excluded from temple ruled 52 years 2 Kings 15:2. For contemporary during his last 26 years Jeroboam second Israel king his son Zechariah and Shallum one month Menahem ten years and Pekahiah two years 2 Kings 15:22? (25). Thirteenth Jotham pious happy made Ammonites tributary. Under him ruled in Israel Pekah captain who slew his lord Pekahiah ruled Israel kingdom 20 years 2 Kings 15:25. Fourteenth Ahaz godless king and notwithstanding comforted by prophet concerning Immanuel virgin's son Isaiah 7:14 in year before Christ 742. In his time ruled over Israel Pekah under whom Tiglath-pileser Assyria king subdued Gilead land and all beyond Jordan inhabited cultivated and neighboring Galilee subdued tribe Naphtali tamed carried away captive people plantations to his Asia. For Pekah trusting alliance of Rezin Syria king dared invade Judea and besiege Jerusalem indeed slain 120,000 Jews and had not prophet Oded forbidden would carried away captive 200,000 and therefore Ahaz Judah king against Syrians and Israelites called Assyria king to help who took Damascus slew Rezin. Also then ruled over Israel Hoshea 20 years in Jotham's twentieth Uzziah's ninth 2 Kings 15:30. In whose ninth year Samaria besieged in twelfth year by Shalmaneser Assyria king conquered taken ten tribes perpetual captivity to Halah even Halahe of Assyria and at Habor mountain not far there located and Arnon? (Gozan) river in Media indeed in Medes' cities or Dahra (for Media land otherwise Hara named) scattered dispersed 2 Kings 17:6 and 18:11. Here remained to end Babylonian captivity when many of them returned with Jews while others remaining in dispersion partly practiced religion communion with Jews especially from Acts 2:5; James 1:1; 1 Peter 1:1; partly fallen to heathenism mingled among Gentiles whose memory utterly rooted out extinguished by force of dreadful threatening we find Deuteronomy 28:64? (29:20?). Compare concerning these ten tribes Manasseh Ben-Israel in his book called Israel's Hope especially Benjamin Tudelensis in travel book and especially my renowned colleague Witsius and others. Fifteenth Hezekiah with Ahaz either his brother or nephew or adopted son; with him 2 years and alone 27 years ruled. In godliness yielded to no Judah king 2 Kings 18:5; restored temple and its holy worship exercises; bronze serpent Moses erected because of idolatrous misuse removed from midst. Then Jerusalem's siege by Sennacherib angel-struck 185,000 redeemed fallen into deadly illness miraculously therefrom redeemed by Babylonians' congratulating ambassadors into partial vainglory pride and therefore sharply rebuked by Isaiah ruled 29 years 2 Kings 18:2. Overcame Philistines drove them to Gaza in flight. Sixteenth Manasseh godless idolater patron of soothsayers diviners abominable servant of prophets: finally Assyrians captured carried to Babylon repented done penance returned restored to his kingdom 2 Chronicles 33:11 restored true God's service with idols' removal and idolatrous altars bravely there vv. 15 ruled 55 years 2 Kings 21:1. Seventeenth Amon likewise godless ruled only two years oppressed slain by his servants 2 Kings 21:19. Eighteenth Josiah very pious very religious; purifies temple spreads found book of law makes it known everywhere celebrates Passover most splendidly. Against Pharaoh Necho rashly unhappily wars 2 Kings 23:29 ruled 31 years 2 Kings 22. Nineteenth Jehoahaz in whose place Jeremiah calls Shallum Jeremiah 22:11 whom Pharaoh Necho captive carried imposed tribute on Jews 2 Kings 23:31; 2 Chronicles 36:1 under whom prophet Uriah slain Jeremiah 26:23 ruled only three months reckoned with Josiah's last year. Twentieth Jehoiakim godless perjured rebelling against Babylonian king Nebuchadnezzar in his seventeenth year sends his son Nebuchadnezzar to subdue rebellious Tyrians Palestinians who captured rebel Jehoiachin with Judah chief nobles to Chaldea Ezekiel 1:2. Then this deportation from Jehoiakim's third year 2 Kings 24:1-3; Daniel 1:2-3 in Nebuchadnezzar's first year: second in his seventh year Jeremiah 52:28 and beginning eighth 2 Kings 24:12 when ten thousand Jews captive carried there vv. 12-14. Third seems happened in eighteenth when carried 832 Jews to Babylon Ezekiel 33:21 finally fourth in his twenty-third year by Nebuzaradan Jeremiah 52:30.

   XXXIII. Follows state of theology under that period. What testamentary theology concerns its particular increases already touched §30. What systematic concerns absolutely same as Mosaic which we sketched at preceding period. For what Moses impressed under first period Deuteronomy 4:2 You shall not add to the word I command you nor take from it and chapter 12:32 which God renewed by Joshua Joshua 1:7-8 and Joshua himself with great earnestness commended to Israel under first period Joshua 23:6 thus follows under this period David Psalm 1:2; 19:8-13; 119; 147:19-20 and elsewhere; likewise Solomon Proverbs 3:1; 4:2; 7:2; 28:7, 9; 29:18 and Jeremiah 8:16? (chapter 8:16,20?); 26:4; Ezekiel 43:11; Daniel 9:13? (4:6? 9:13); Amos 2; Zephaniah 3:4; Haggai 2:12; Zechariah 7:12; especially Malachi sealing Holy Canon chapter 4:4. Meanwhile Mosaic theology of preceding period explained and expanded again by Spirit-inspired Scriptures under this period and by prophets' living voice so far that its chapters piece by piece to represent and set forth would be nothing else than bring over most part of all prophets here. I say by prophets' Scriptures all which after Moses' five books Joshua Judges book Ruth first Samuel's first part under this period written so that (1) second part of first Samuel book seems written after Samuel's death within year of world 2889 to 2929 by someone Spirit-driven from high priests or various elders: they describe David's affairs. In same way seems set regarding two Kings books which set forth Judah Israel affairs whether united or separated: particularly Solomon's affairs and four following kings and eight Israel kings regarding first book during about 125 years; while second book contains sixteen Judah kings and twelve Israel kings' affairs during 306 years: likewise two Chronicles books which describe Israel's affairs from world beginning to Babylonian captivity which thought written by Ezra or certain high priest. Meanwhile first of these chronicles composition of Moses' five books Joshua Judges both Samuel books; second contains history of about 492 years from Solomon to return from Babylonian captivity that is from year of world 2929 to 3421. (II) Then Job's book origin and content we spoke at preceding period. (III) Psalms book seems written by various authors and also in various times; thought collected by Ezra except its last book part which seems added to Maccabees' death. It chiefly shows church's teaching foretelling ethical pieces. (IV) Solomon's Proverbs thought written partly by Solomon himself to chapter 10 partly by pious Spirit-driven unknown men to chapter 25 partly by Hezekiah's men from chapter 25 to 31 partly by Agur regarding chapter 30 and 31. Preacher depicting representing Solomon's repentance over idolatry conversion besides vanity of all earthly things; and his Song of Songs under image of Solomon's marriage with Pharaoh Egyptian king's daughter excelling church's spiritual marriage and single believer with Christ written about year 2968. (V) Ezra's book by himself following Chronicles narrative from Cyrus' command concerning Babylonian captivity loosing to Artaxerxes Mnemon's eleventh year and contains happenings of 144 years. Therewith (VI) joined Nehemiah's book even as second part thereof by himself seems written and contains history of about 56 years from Artaxerxes Mnemon's nineteenth year in which Nehemiah came to Jerusalem to Darius Codomannus' sixth year. (VII) Esther's book written or by Ezra or Nehemiah or Mordecai or as Maimonides wants by great synagogue contains Jewish church's harshest state utmost extremity besides happiest redemption therefrom time of Babylonian captivity by queen Esther's doing thought written about year of world 3572. Among prophets seems in their times Jonah first prophesied under Joash time of Sardanapalus year of world about 3124 relates his own affairs his stubbornness against divine sending to Nineveh God's anger thereat finally his repentance redemption. (VIII) Then Hosea and Joel year of world 3130 and 3140 busy with punishing people's idolatry abominations with foretelling God's righteous anger. On these seems followed (IX) Amos year of world 3150 likewise busy with punishing Israelite people's idolatry abominations. On him (X) Isaiah year of world 3185 Micah year 3188 Habakkuk year 3220 Nahum year 3238 Zephaniah year 3316 all busy so with representing evangelical mysteries as punishing Judah Israel's corrupt morals. Hereafter (XI) Jeremiah partly in prophecies wherein besides covenant of grace mysteries depicts utterly corrupt morals' strong God's righteous anger thereover in Babylonian captivity year of world about 3320 partly in laments year of world about 3340 in and with which he laments bewails Jews' miserable state from Josiah Judah king death. (XII) Ezekiel time of Babylonian captivity sharply punishes Jews' abominations with meanwhile insertion of covenant of grace promises thought written year of world 3354. (XIII) Daniel likewise in same captivity chiefly busy explaining royal dreams and foretelling church's future fortunes thought written year of world 3356. (XIV) Obadiah some join contemporary of prophet Amos and lived under Uzziah Jeroboam second: others more likely join with Jeremiah because both prophesy against Edomites and with same words thus Junius Calvinus. (XV) Haggai lived wrote after Babylonian captivity ending second year sixth month of Darius Hystaspis according to others better Pothus: he stirred Jews to work building temple year of world about 3528. (XVI) Zechariah same content with Haggai and thought written same time. (XVII) Malachi closing Bible canon thought written after already rebuilt temple since no rebuilding mention therein. Punishes people's temple service profanations church-robberies. Thought written year of world about 3537. Who desires more distinct Bible books arrangement consult renowned Lightfoot Harm. Veteris Test. In these Scriptures Mosaic theology of preceding period explained expanded again. By these we by no means count books called Apocrypha because not by divine inspiration motion written as we taught purposely extensively Book I Chapter II; and because also contain many fabulous false magic things as very learned John Rainoldus demonstrated in his very this book called Censura libr. Apocryphorum; and for summary Dutch translators in their preface set before those books. Meanwhile useful profitable also their history briefly touched. Under these first Tobias book whom thought captive carried by Shalmaneser for which joined with Nahum Habakkuk and brought to year of world 3228. Author unknown. Book describes two Tobies' lives old young and latter's fortunes marriage with appendages. Second Judith's book whose events some bring to Mardukempad or Merodach called Nebuchadnezzar therein mentioned: others to Cambyses' or Darius Hystaspis' times: others join with Uzziah Judah king times: so that regarding time as also regarding composer (though some want Eliakim high priest) nothing certain said. Contains Judith's heroic deed beheading Holofernes with appendages. Third Manasseh's prayer prayed in his captivity 2 Chronicles 33:12 joined with year of world 3260. Fourth Jeremiah's letter to those to be captive carried to Babylon. Baruch Jeremiah's scribe placed this in his book's end brought to year of world 3370. Fifth Baruch's book by him written captivity end sent by letter from Babylon to Jews remaining in fatherland wherein on one side admonishes rebukes on other inculcates Jews' duty. Set that book at year of world 3340. Sixth contains certain Daniel appendages namely (1) Azariah's prayer and three men's prayer in burning oven. (2) Susanna's history. (3) Bel idol and dragon history. Brought to year of world 3590. Seventh Ezra's third book which relates Jerusalem temple's rebuilding proclamation restoration. Eighth Ezra's fourth book which contains various things so regarding Jews' rejection Gentiles' calling as sight dream; likewise regarding Ezra and God's various judgments to be executed over world and its particular parts. These two books thought written by Jews at Persian monarchy end year of world about 3590. Ninth Jesus Sirach's book by himself seems written contains various ethical lessons. He lived as he himself testifies in foreword time of Ptolemy Euergetes year of world 3720. Tenth Maccabees' third book first in time order containing events under Antiochus Great's fourth year which year of world 3729. Thought written by Simon high priest; others however think it as well as next two written by Josephus Jerusalem priest captured by Vespasian taken with his son Titus to Jerusalem and afterward come. Eleventh Maccabees' second book mentioning events from Seleucus Philopator's end to Antiochus Eupator's times so history of about 10 years from year of world 3770 to 3780. Author thought Jason Cyrenean. Twelfth Maccabees' first book containing events under Antiochus Epiphanes Eupator Demetrius Soter Alexander Balas Demetrius Nicator Antiochus Sidetes in 39 years from year of world 3775 to 3814. Credible its author Hyrcanus Simon's son present at all events high priest after father's death. Finally thirteenth Solomon's Wisdom book thought written by Philo Jew who flourished renowned in Christ's fortieth year under Caligula year of world 3989. Contains various ethical pieces. These books therefore Holy Canon excluded so have with living voice explained applied prophets: namely (1) Gad Nathan time of David year of world about 2900. To whom likewise certain Bible pieces ascribed for example first Samuel's last part whole second Samuel book etc. (2) Ahijah Shilonite Iddo Shemaiah who flourished under Rehoboam Jeroboam first 2 Chronicles 9:29; 1 Kings 4:22? (1:22?) year of world about 2970. (3) Certain nameless prophet who called against Bethel altar and expressed exterminator's name namely Josiah 350 years before proclamation happened 1 Kings 13:2? (13:32). (4) Azariah Jehu Hanani who flourished time of Asa Judah king and Baasha Israel king 2 Chronicles 15:1; 16:7; 19:2 year of world about 2990. (5) Elijah time of Ahab 1 Kings 17:1 about year of world 3030 and to heaven taken year of world 3050. To him ascribed letter to Joram Jehoshaphat's son Ahab's son-in-law whose content read 2 Chronicles 21:12-16 but doubted whether letter from this Elijah or certain other. (6) Elisha Elijah's contemporary reaches to Amaziah Judah king times 2 Kings 2:1. (7) Micaiah distinguished from him whose prophecy present: for latter lived 100 years after Micah 1:1; this under Ahab 1 Kings 22:8 year of world about 3040. (8) Jahaziel prophesying to Jehoshaphat victory against Ammonites 2 Chronicles 20:14 year of world 3041. (9) Eliezer prophesying against Jehoshaphat king 2 Chronicles 20:37 about year of world 3050. (10) Zechariah different from him whose prophecy present. For this lived under Uzziah 2 Chronicles 26:5 other under Persian monarchy Zechariah 1:1. This therefore lived about year of world 3170. (11) Obed prophesying in Israel kingdom 2 Chronicles 28:9 about year of world 3209. (12) Huldah prophetess 2 Chronicles 34:22 about year of world 3319. (13) Uriah slain by Jehoiakim Judah king Jeremiah 26:20 year of world about 3340. (14) State people which God

   degenerate and Israelite people under this period

   State of the Church under the Second Mosaic Period

   degenerated into aristocratic government during which God was monarch and government form more a theocracy in monarchy whereby men monarchs as come in God's place and on Him relied: from which He complains: They have not rejected you but have rejected Me that I should not reign over them 1 Samuel 8:7-8. Reasons of this change of affairs were partly because Samuel's degenerate utterly corrupt sons added and once wholly set in his place vv. 1-3; partly because people leaned to nations' government form round about them v. 5. They request Samuel give them king: God consents to request but with previous admonition warning concerning their future fortunes miseries under this government form which He wants given them through mishpat ha-melech king's right vv. 9-19. Afterward He pointed out and added to them first king Saul (of whom under preceding period we spoke) in his beginning within short rejected. From this also born in church its various vicissitudes both of corruptions and reformations; namely partly because of its state change as spoken which horrible and as it were eternal schism caused between Judah Israel kingdoms; partly because of kings' marriages with heathen idolaters as seen in Solomon Ahab others. Theology well uniform remained especially in Judah kingdom; but nevertheless suffered very great oscillations swayings in theologians: there regarding changing faith articles not reasoned purposely extensively; but nevertheless its foundations through schisms idolatry and from this moreover through utterly corrupt morals so shaken that finally wholly collapsed. But these matters we must speak a little more fully in this discourse. First idolatrous schism happened year of world about 2969 in Jeroboam's half-service after Solomon's death under his son Rehoboam who when in council assembly to people plotting mutiny revolt rejected elders' counsel and using youths as counselors answered too harshly rejected by ten tribes and in his place Jeroboam Ephraimite set as king. This fearing that people who often had to go up to Jerusalem for religion's sake then estranged drawn from him erected two images calf form one at Bethel other at Dan and appointed priests his own choice and shifted Tabernacles feast against following month. And though from prophet understood that it would happen certain godly king named Josiah would abolish this idolatrous service (as also after 356 years happened) nevertheless neither by that threatening nor by wonder of his withered then restored outstretched hand drawn off or recalled from his godlessness. History of erected calves 1 Kings 11:26-40 and reasons of that counsel design 2 Chronicles 10:12-14. That now Jeroboam particularly chose calves for religion some want done to stir respect for his family. For they think formerly to Joseph in Egypt calf dedicated as memorial and therefore halves by him Ephraimite and for Joseph to his honor: others derive calves from Aaron namely that they might have some antiquity respect from Aaron: also not lacking who give that calves from ark mercy seat cherubim which they want calf form brought to religion. This Jeroboam's theology 1 Kings 12:34? (15:34) and 16:26 likewise Jeroboam's sin chapter 25:16? (14:16; 15:30; 16:31). However must hold fast that schism's design intention by no means been to set these two calves in Jehovah's place as formerly not Aaron's design intention; but through calves to serve honor true Jehovah: from this calf service read no reformation happened indeed not among Israelites; though read happened from Baal service under Jehu who read utterly destroyed Baal service Baalite priests: state reasons of this half-service at hand 2 Kings 10:18, 31-32. Therefore to calf service added Baal service and much worse than preceding because former sinned only in way of serving true God; this sinned regarding service object itself when Baal Israel's true God not placed instead at least joined with Him indeed even preferred above Him...

   Foundations of this Baal service long ago laid under first period when Israelites said served Baal-peor Ammonites Moabites' god Numbers 25:3; Psalm 106:28; Hosea 9:10; Joshua 22:17. Same strengthened confirmed under Ahab Israel's seventh king married Jezebel Sidonians' king's daughter 1 Kings 16:29-33. Nature service of this idolatry we must here a little more closely set forth represent. Must therefore note that Israelites adopted all heathens' gods each time time to time; there of Hellenic or European idolatry ignorant. For from Chaldeans received sun as god from Mesopotamians teraphim from Egyptians calves from Moabites Ammonites Baal-peor from Philistines Beelzebub from Syrians Ashtoreth from Persians Tammuz and Damascus nameless god king Ahaz. From this God through Jeremiah Ezekiel Amos Hosea complains that they with all peoples nations spiritually committed adultery defiled... And not only admitted adopted all heathens' gods but also service of all those gods however ridiculous foul shameful abominable might be. To sun sacrificed horses with Chaldeans Persians; desert calf with dances harlots exactly like Egyptians Apis; their sons daughters sacrificed to their gods with Ammonites Tyrians; bread water offered like Syrians to their Astarte or queen of heaven. Let me say in one word nothing so foolish ridiculous nothing so abominable infamous nothing so foul loathsome thought out by worst idolaters or they drawn to it set above altar holiest purest humblest service of true God. Therefore God names that service with so many so various titles when Himself to twenty times names elilim nothings Leviticus 26:1 that el not-gods by no means gods; as Jeremiah 2:11 says elohim lo elohim gods who no gods are; legomenoi theoi so-called gods who called gods 1 Corinthians 8:5. With phusei theoi by nature gods Baal 1:8; better derived from alal that it means thing of nothing not-thing or altogether nothing as found 1 Corinthians 3:7? (8:4?). From this LXX translators so many so various Greek words translate as bdelugmata abominations; doula kōpha dumb idols; daimonia demons that is evil spirits devils; mōrologia follies vanities. Through own Isaiah 44:20 called gillulim dung pellets thus dung gods Ezekiel 37:23? (23?); Deuteronomy 26:30? (29:17); 12:31? (20:18) as also with many similar words to contempt disdain named. Meanwhile must come a little closer to Baal service since thereof so manifold mention in prophetic Scriptures so that we may see who what Baals were and what their service.

   Word ba'al Baal or Ba'al means lord house lord because idolaters served them as their lords. Sometimes occurs in singular Judges 2:11 sometimes plural chapter 10:6. From which some want conclude it common nounword common to many gods: however better think it images statues representations of but one God to whom by various nations places images services various names given: thus Baal-ekron 2 Kings 1:2 Baal-zebub lord of flies Baal-peor lord of filth; Beelsamin Beel-samen as if ba'al shemayim lord of heavens; then also Baal-berith lord of covenant. This one God whom Eastern peoples and Israelites through so many names understood no other than sun with stars subordinate to it as it were; from which said offered etc. to Baal sun moon other planets and all heaven's host 2 Kings 23:5 where l'ba'al to Baal explanatorily expressed la-shemesh to sun as appears from comma between both words. And nevertheless I would not dare assert that idolaters always intended to honor serve sun; but heathens' gods by which sun meant indicated by Baal; this Baal or sun in Scriptures generally meant by Moloch Ammonites' children's abomination 1 Kings 11:7 whom Tyrians called Baal that is lord because king also lord. Elsewhere called Molech Amos 5:26 and Milcom somewhat changed 1 Kings 11:33 and also Malcham Zephaniah 1:5 which word LXX translators render archōn ruler both king and particular lord. Then this because of its utterly abominablest service very known idol first mention Leviticus 18:21; Deuteronomy 18:10; 2 Kings 23:10? (11:3?) and 17:10 partly by living burning of little children and partly also by purification through fire. First kind alone acknowledges John Gerhard De Idolatria that is of idolatry and with him Maimonides (de Idol. Cap. 6,8) From your seed give not to pass through Moloch. In what way happened this? Great fire kindled they took part of their seed (that is son or daughter) gave to priests who managed fire. But priests when received son gave him back to father (so that you would know willful religion) so that he according to his mind would pass him through fire. Therefore father led his son with priests' permission through fire. He made him on his feet pass through until flame consumed all: for they did not burn him before Moloch; but service consisted only in passing through. Against which contend Ahaz burned his sons with fire 2 Chronicles 28:3 that others same done testifies Jeremiah 7:31-32 which burning also described Psalm 106:37. To which opinion from Jews also go G. Moses Gerundensis and G. Isaac Abravanel. That this idolatry customary among Phoenicians no one doubts according to Ennius:

   Phoenicians soliti suos sacrificare puellos.

   That is Phoenicians accustomed sacrifice their little children. Jewish masters tell solemnity of these abominable offerings thus: Moloch say they hollow image having seven inner chambers: one opened for offering grain; second turtledoves; third lamb; fourth ram; fifth calf; sixth ox. But who wanted sacrifice his son opened for him seventh inner chamber. And this idol's face calf face hands altogether fitted receive from attendant (hilt?) and they danced meanwhile young one burning in kindled idol beating drums so child's cry wail not heard. Others a little different: Chemarim (that is priests) say kindled great fire and one of them received seed's part from father gave to other Chemarim and they gave son back to his father after given to them so that he would pass him through fire by their power authority. And son's father himself led his son or daughter through fire kindled by Chemarim's power authority and made child pass from one side to other through middle flame until child burned. But of copper statue at Carthage dedicated to Saturn fire beneath to burn living men relates Diodorus Siculus. Meanwhile there also for lustration that is purification cleansing through fire place to them: for perhaps idolaters tired in time of such horrible murders descended to gentler kind of torment offered images. Perhaps such purifications cleansings through fire let precede idolatrous consecration: for no one rightly lawfully consecrated idol unless through steps of torments of which one passing through or drawing through fire whereby those to be consecrated not easily burned wounded. Then which custom see Gregory Nazianzenus Orat. 1 contra Julianum and Virgil Aeneid book 2: likewise Plinius Book VII Chap. 2. Motive cause prophet Micah notes chapter 6:6-7 Shall I give my firstborn (for) my transgression fruit of my body (for) sin of my soul? Holiest place of this idolatrous religion exercises was Hinnom sons' valley: place says Adrichomius (in Descriptione terrae sanctae) in Jerusalem's southeast against east by nature very pleasant delightful sprinkled cooled by Siloam fountain and Kedron brook blood: see of this valley Joshua 15:8. Afterward this valley because of this idolatrous religion exercises especially because of whole Assyrian army's destruction under Sennacherib happened this place defiled by king Josiah 2 Kings 23:10; Jeremiah 7:31 polluted indeed as image of hell Matthew 5:22 and 10:28. In this valley particular place called Topheth perhaps whole space within these religion ceremonies' fence circle 2 Kings 23:10; Jeremiah 7:31, 32 called toph drum beaten when idol's fiery inner chamber burned so young one's wail not heard: unless you rather want Topheth mean wonder sign as Job 17:6? at least means hell Isaiah 30:33. With Moloch as king bowed likewise melechet hashamayim queen of heaven Jeremiah 7:18 and 44:17-19, 25 thought been Ashtoreth Sidonians' goddess 1 Kings 11:5, 33 first mentioned Judges 2:13 and 10:6; 1 Samuel 7:3-4? (7:4). Also adopted from Philistines and all sea shore dwellers 1 Samuel 31:10. Thence fortunate city Deuteronomy 1:4; Joshua 13:10? (9:10) because its seat dwelling of this goddess idolatry. Among uncircumcised authors called Astarte very notorious renowned Syrian goddess; especially Atargatis Derceto. Among Jews had form of doe sheep; among others from waist up human form but rest woman's; for which by some same as Dagon Philistines' whom want same as Atargatis corruptly written instead of adir dag excellent fish; although renowned Bochart rather wants Dagon Atargatis Anaharte different deities according to Phoenicians' theology by Philo Biblicus with whom Dagon Saturn's brother and Astarte Saturn's wife: among Greeks Astarte same as Venus Diana Juno Lucina. By her now understood moon queen of heaven kranian ouranian heavenly just as sun king: compare Genesis 1:16. Under her holy duties abstinence from fish. With these joined whole heavenly host 2 Kings 23:4? (22:19?) namely planets other stars called mazalot 2 Kings 23:5. So that I add nothing of teraphim of which lived 2 Kings 23:24; Ezekiel 21:21; Hosea 3:4; Zechariah 10:2. Then this says H. Eliezer very old author: What teraphim? They slaughtered firstborn man pulled off his head salted it with salt oil wrote on gold plate certain unclean spirit's name placed that (plate) under his tongue afterward placed that head against wall kindled lamps before it and thus that head spoke with them. But from what proven that teraphim spoke? From that said teraphim speak vanity Zechariah 10:2. Others however a little different. Likewise I add nothing of ovoth or pythons (that is ventriloquists otherwise soothsayers:) also nothing of diviners enchanters sorceries other practices among them customary. Also had their false prophets for example Ahab Zedekiah Jeremiah 29:21-30. From this their utterly abominable godless theology (as happens to those neglecting true God His knowledge service) very abominable utterly godless morals arisen in murderers adulteries thefts robberies lies deceits with which to punish prophets continually busy especially Jeremiah Ezekiel Hosea and almost all others. Thus was state in Israel kingdom.

   Also then no persecutions lacking of which Jeroboam immediately example given in and to prophet who faithfully admonished warned him against idolatry 1 Kings 13:1... but especially Ahab not only in Naboth whom by his wife Jezebel Sidonian because conscience sake would not yield him his ancestral vineyard on lying charge of blasphemy had stoned 1 Kings 21:2... nor only in prophet Micaiah whom because he would not speak to his wish imprisoned to be slain after return chapter 22:5... nor only in prophet Elijah whom he sought kill from pure hate chapter 18:10; but also in all prophets whom with great cruelty persecuted that Elijah complained he alone of prophets left chapter 19:10; indeed even in Judah kingdom Joash had Zechariah stoned 2 Chronicles 24:21-22 and Jehoiakim pursued Uriah Jeremiah most grievously who piously admonished warned him Jeremiah 26:8. Thus was church's state in Israel kingdom. Those of Judah showed themselves more steadfast to ancestral religion because they had temple priesthood some godly kings present: but nevertheless not seldom fallen stumbled to idolatry calf Baal service and all godlessness; and first well under Solomon himself 1 Kings 11:1-14 then under Rehoboam chapter 14:22 under Joram Ahab's son-in-law who first introduced his father-in-law's and his wife Athaliah's Baal service among Judah's 2 Kings 8:18 under Ahaziah his son there vv. 26-27 under Athaliah 2 Chronicles 24:7 under Joash there vv. 17-18 under Amaziah who imposed conquered Edomites' gods on Judah's v. 14 under Ahaz who sacrificed to Damascus gods with utmost cruelty against God's house 2 Chronicles 28:22-25 under Manasseh who with Baal service also barbarity of heathenism joined: He did that evil in LORD's eyes like abominations of nations whom LORD drove out before Israel's children: for he built high places erected Baal altars made grove like Ahab Israel king; bowed to all heaven's host served them. And he built altars in LORD's house 2 Kings 21:2-9 under Jehoahaz chapter 23:32 under Jehoiachin chapter 24:9 under Zedekiah there v. 19. And in among these utmost cases not lacked church reformations. Under Israel kingdom noted well no reformation but one and that only from Baal service during whole calf service provided executed by king Jehu 2 Kings 10:18. But under Judah kingdom more manifold: (1) Under Asa admonished by prophet Azariah restored God's service renewed covenant with God and deposed his own mother because of her horrible idol and yet did not remove high places 2 Chronicles 15:8-10. (2) Under Jehoshaphat 1 Kings 22:43-44 also finally with removing high places 2 Chronicles 17:3-4, 6. (3) Under Joash on high priest Jehoiada's advising admonishing reformation of temple God's service 2 Kings 12:2. (4) Under Amaziah chapter 14:3-4. (5) Under Uzziah remaining high places on which people sacrificed chapter 15:3-4 same happened under Jotham there vv. 34-35 unless you rather reckon these under preservations than reformations. At least (6) illustrious reformation under Hezekiah and best of all preceding who not only fully clearly restored true God's service but besides remains of Israelite or calf service removed; and also bronze serpent Moses himself erected when saw its misuse removed 2 Kings 18:3; 2 Chronicles 29:3 to 31:20. Similar (7) under his son Manasseh who after from idolatrous more than heathen idolatry in bonds chains converted bravely wrought reformation in city God's service leaving high places meanwhile 2 Chronicles 33:13-17. Last (8) under Josiah who broke all idols rooted out all sacred idolatrous groves overthrew all wrong altars removed all godlessness which from Israelite calf service remained and on those altars sacrificed idolatrous priests spread Moses' built law among people urged people to covenant with God celebrated Passover with true solemnity magnificently 2 Kings 22-23:1-24.

   Because of that overgreat corruption in false religion morals in both kingdoms Israelite and likewise Jewish of which now just spoken so under this period divine judgments great luminous: when they not only suffered brief defeats by foreign enemies as formerly under judges; but also mutual slaughters among against each other; by and through which finally irreformable Israelite church wholly cast off by God scattered dispersed in Assyrian provinces according to divine threatenings Deuteronomy 28:50-64; Hosea 1:4-6 just as Jewish church some years later seventy-year captivity to Babylon carried of which in its place more fully. From this Israelite dispersion born third schism namely Samaritanism. For when from Babylonians Medes other peoples serving Assyria king transplantations carried to expelled Israelites' places who in true God's religion altogether untaught so God sent destroying lions among them. And therefore Assyria king hearing of it sent some captive priests who would teach inhabitants Jewish religion; through these Judaism grown together with heathenism from which in following times born Samaritanism 2 Kings 17:23-35 between which and Jews irreconcilable schism hatred arisen to Christ's times which against Jews among others also stirred difference regarding true worship place John 4:20. But further broader history hereof belongs to following period of Mosaic era.

   The Third Period of the Mosaic Era

   XXXV. Finally third period of Mosaic era and last of whole Old Testament era was about Babylonian captivity when noted solemn renewal of covenant of grace with Jews as still to be captive carried so therein already carried. Same foretold by Isaiah chapter 42:6; 55:3-4; 56; 49:8; 54:9-10; 59:21 with 61:8; in which places and captivity and this covenant renewal for afflicted's consolation related: explained Ezekiel 33:21 with 34:22 and 37:21 and also Jeremiah 31:1-12, 3 with v. 36. Moving occasion hereof seems captive distressed state of Israelite people in Babylon. Which Babylon in Scriptures noted threefold: (1) literally otherwise Babel or confusion Genesis 11:9 in Assyria founded by Nimrod's descendants Chaldeans v. 28 and Nimrod's land Micah 5:6 called unrighteousness dwelling Zechariah 5:11 renewed by Nebuchadnezzar Daniel 4:28-31 Babylon capital of Babylonian monarchy. (II) Mysterious or Babylon seat of antichrist Revelation 14:8; 16:19; 18:2, 10, 21. Thus partly because of proportionate agreement with that literal Chaldean Babylon. (III) Egyptian built as some want by certain Chaldean fugitives or transplantations now Cairo or Caire which according to some expositors seems understood 1 Peter 5:12-13. First Babylon belongs here. This captivity lasted exactly 70 years Jeremiah 25:11-12 and 29:10 compare Daniel 9:2 reckoned from first captivity under Jehoiakim of which we spoke; whose meritorious causes were among others their true idolatries especially their apostasy from God through various idolatries Jeremiah 25:6-13 and 31:28-29, 34-35; Ezekiel 36:17-19 so far that not until complete destruction of Jerusalem temple could reformation happen.

   From this utmost distressed miserable captivity state therefore God took occasion opportunity to renew covenant of grace with afflicted oppressed: inwardly driven by His pure grace Ezekiel 36:21-32 wherein lies covenant of grace merits Jeremiah 31:31-34? (33:15-16?); 11:5-8? and 30:9; Ezekiel 34:23-24 and 37:24-25 grounded on blood of covenant whereby He loosed Israel's bound ones from pit no water in Zechariah 9:11.

   XXXVI. Covenanting parties here: (1) God who as covenant's sole Author likewise chief party thereof Jeremiah 31:36-40; Ezekiel 34:25 and 37:26-28; 20:24-25. (2) as Israel's God Jeremiah 31:36-40. (3) as their Redeemer Jeremiah 31:37-40. (II) Captives of Judah under Babylon's king who would be redeemed Ezekiel 37:21 Jeremiah 31:36-37, 40.

   XXXVII. Covenant-making content contains (1) on one side outstanding God's promises namely (1) that He would give them Messiah (a) as Redeemer Isaiah 49:8-18. (b) as David's sure mercies Isaiah 55:3 compared Acts 13:34. (c) altogether renowned permanent shoot Ezekiel 34:25 with v. 29. I will make with you peace covenant and I will raise them renowned shoot or otherwise plant of name leshem; and which shoot or plant is says Jeremiah 23:15-16-17? (33:15-16-17?) I will cause David righteousness shoot to spring forth and this name whereby called LORD our Righteousness YHWH tsidqenu. (d) as David Israel's shepherd ruler eternal king Ezekiel 34:23-25; 37:24-26; Jeremiah 33:17, 20-22, 25-26. (2) That He would redeem Judah from Babylonian captivity restore to its fatherland which redemption many times foretold Isaiah 49:8-24; Ezekiel 37:21, 25-26; 36:24; 34:11-19, 22, 24-25; Jeremiah 32:36-37, 40-41, 43-44; 33:5-15? (24:5-7?) etc. But that thereby not only understood bodily redemption but moreover spiritual appears even from that to promise of bodily redemption many times indeed generally annexed joined promises regarding Messiah who would complete that redemption for example Jeremiah 23:5-6 and 33:15-17 compare Isaiah 61:1-3; Luke 4:18 Hebrews 9:12, 14. Add that united into one nation and one kingdom under one King David (by whom beyond doubt Messiah understood) their king forever Ezekiel 37:21-22. But especially confirms this most accurate agreement between that bodily redemption and this spiritual: (a) Regarding endpoint whence; for what was Babylon else than unrighteousness place misery captivity as grave? Zechariah 5:8, 11 with Genesis 11:2, 5; Psalm 137:3; Ezekiel 37:1 compare Ephesians 2:1-3; Acts 26:18; Titus 3:3. (b) Regarding redemption itself inasmuch as happened by certain quickening Ezekiel 37:1 compare Ephesians 2:1-4; Colossians 3:1. (c) Regarding redemption time inasmuch as fixed determined after 70 years: compare fixed time of therein appointed Christ Galatians 4:4-6; Daniel 9:24. (d) Regarding Jews' cleansing from idols Ezekiel 37:21-23, 26 compare 1 Corinthians 6:11; Acts 26:18. (3) That He would redeem Jews now from captivity redeem from all spiritual defilement idolatry all transgressions Ezekiel 37:22-23, 26 and 11:17-18. (4) That He would give His Spirit in their midst and through its working renew their hearts etc. Ezekiel 36:25-27 and 11:17-21; Jeremiah 24:7 and 32:37-41; Isaiah 59:20-21. Wherein particularly promised (a) new heart and new spirit Ezekiel 36:25-26 and 11:19. (b) heart mind knowing LORD Jeremiah 24:5-7. (c) flesh heart with removal of stone heart Ezekiel 36:26 with vv. 24-25 and 11:19-20. (d) penitent repentant heart Ezekiel 36:31 and 37:23; Jeremiah 24:6-7. (e) one single heart Ezekiel 11:17-21; Jeremiah 30:1? (32:38-40). (f) fear of God Jeremiah 32:39-40-41. (5) That He would be with them by His grace Ezekiel 37:26-29. (6) That they would be to Him as people Ezekiel 37:26-27; 36:28. (7) That He would be such bow to them forever Jeremiah 32:40 Isaiah 54:10-11. And this divine promises of this covenant-making on one side: but this covenant-making also on other side Jews' required duties namely (1) faith in Messiah as Redeemer; as sure mercies of David; as secret David through which faith they would lay hold all spiritual promises which by spiritual thirst known given Isaiah 55:1. Then (2) conversion from sins Jeremiah 24:5-7; Ezekiel 36:23-25. Further (3) obedience to be shown to God Ezekiel 37:24-26; 36:27 and 11:19-20. Moreover (4) that they would be to Him as people Ezekiel 37:26-27; 36:28.

   XXXVIII. Now manner of this covenant-making not only internal which consists in mutual consent obliging bond; but also external regarding (1) its open public declaration whereby God not immediately as formerly to Adam Noah Abraham Israel at Sinai offered imposed covenant; but by means prophets Isaiah Ezekiel Jeremiah. (II) Regarding obliging bond which happened (1) by manifold repetition of covenant-making by Isaiah Jeremiah Ezekiel as we said. (2) By so many explanatory signs types similitudes: for example of two baskets full of figs partly excellent good partly excellent bad Jeremiah 24:1; likewise of two joined described sticks one for Judah other for Ephraim united each other to show represent regathering Jews' Israelites' reunion Ezekiel 37:15 compare of dry dead bones to be quickened and quickened to image captive and as it were dead Israel's quickening there vv. 1-14. (III) Regarding various promises to strengthen confirm infallible certainty for sake covenant-making benefits for example Ezekiel 37:25-26; Isaiah 55:3 and 54:10. (IV) Regarding holy inseparable oath whereby God strengthened confirmed His covenant His promises Isaiah 54:5-11. (V) Regarding ministry dispensation whereby after external sanctuary priesthood Levitical service restoration this covenant of grace dispensation continued to Messiah: on which also gazes Ezekiel's mysterious temple from chapter 40 to book's end.

   XXXIX. From said follow these two things: (1) That here was renewal of covenant not of any; but of spiritual covenant regarding redemption from spiritual captivity by Messiah; since both its promised benefits as required duties absolutely evangelical were. (II) That also this covenant-making had its increases growths indeed above rights advances above all preceding regarding its dispensation: inasmuch as under same (1) priests people God's service more purified from idolatry than under preceding Ezekiel 37:23. Inasmuch as (2) its temple Zerubbabel's temple more glorious than Solomon's because of Messiah Himself's presence Haggai 2:7-9. Inasmuch as (3) promises of this covenant-making as nearest to New Testament much more spiritually known dispensed as appears from Ezekiel 36; 37; Jeremiah 31; Isaiah 49. Through which (4) time of Messiah's suffering here determined indicated Daniel 9:24-27. Inasmuch as (5) at this dispensation's exit chief Passover namely Christ slain offered 1 Corinthians 5:7 and secret David Jesus Christ given established as king of kings lord of lords in church's spiritual heavenly eternal kingdom become understood Daniel 2:34-35, 44-45.

   XL. Under this period from captivity beginning to Christ's birth church passed about 180 years through four monarchies foretold by Nebuchadnezzar's dream Daniel 2 namely 70 captivity years under Babylonian monarchs under Persian Greek and Rome monarchy's old beginnings to Augustus' forty-first year in which Messiah born. Under captivity though Jews permitted live according to own customs and to this end enjoy certain government from their own under tribe heads Ezra 1:5; 4:16 and 9:1 who also seem called people's elders Ezekiel 8:1 and 20:1-3 nevertheless under Babylonian monarchs' dominion authority no one doubts. But this first Nebuchadnezzar son of Nabopolassar who in his father's third year Jehoiachin's kingdom captive carried to Babylon; in his own second kingdom year had dream of four monarchies Daniel 2 and in seventh year carried Zedekiah: contemporary prophets had Ezekiel in Babylon and in Judea Jeremiah ruled 43 years? (30?). Second his son Evil-merodach under whom Jehoiachin in his twenty-seventh captivity year loosed and on splendid excellent footing treated 2 Kings 25:27-30; Jeremiah 52:31 ruled two years. Others ascribe to him only two years or if join with him Perikassaros his son-in-law six years: likewise join under him Labosordach nine months and under him Nabonidus seventeen years and these thought him who robbed kingdom and thrust from throne and thus Belshazzar himself (Conf. Jungmann Dan. Reserat. Lib. I Sect. 3 Cap. 1) Besides others with insertion of Labosordach's nine months third Belshazzar who during his feast carousing saw hand at wall writing his downfall and in his third kingdom year slain by Darius Mede Daniel 5 ruled seventeen years. Thereupon fourth in kingdom seventeen years when overcome by Cyrus over Hermante become. Hitherto bring Joshua high priest who would have had authority 110 years as also Zerubbabel. Thereupon fifth Cyrus Persian in Scriptures 2 Chronicles 36:22-23; Isaiah 44:28 and 45:1 who in his ninth kingdom year and whole Asia subdued; in his first monarchy year captivity loosing Ezra 1. From here under him Jewish church from Babylonian monarchy passed to Persian and coexisted with it and well from here beginning time of about two hundred years to Alexander Great Greeks' first monarch under ten Persian monarchs whose series useful know because of Ezra Nehemiah Esther Daniel books written under these representing these times' history. Under these therefore first Cyrus who overcame Darius Mede whole Asia under yoke monarchy having ruled only two years: but under him city temple restoration again hindered to Darius Hystaspis' time Ezra 4:5. On him followed second namely Cambyses his son who according to Alstedius (in Chronologia sua) included under Cyrus' name Ezra 4:5 and by Daniel because in his absence father ruled realm's affairs called prince of Persia kingdom Daniel 10:13. During his whole kingdom of about seven years temple restoration hindered. On him followed third Darius Hystaspis ruled about 36 years (including two magi months who after Cambyses without son followed: and under these temple restoration again newly begun. On him fourth Xerxes his son from Atossa Cyrus' daughter otherwise called Artaxerxes Great in Scriptures Ahasuerus Esther's man Esther 1:1 and 2:17 whom Herodotus calls Amestris. Under these again newly some hindered temple building Ezra 4:6. He ruled about 21 years under which two his with father shared. Hitherto must brought Esther's history and last slaughter which seemed hang over Jewish nation's head from Haman. On this followed fifth Artaxerxes Longimanus (Longhand) (if with him reckon seven months Artabanus ruled:) ruled 40 years. Then his years beginning Funccius Bucholcerus others Daniel's seventy weeks Daniel 9:24 because from here to Christ's death flourish 490 years although Scaliger begins them from his successor Darius Nothus' first year. Under these also city temple restoration hindered lay still. On him sixth namely Darius Nothus (if to his years bring Xerxes second's two years who Cambyses' son? slain by Sogdianus; and also this one's years:) Artaxerxes Longhand's bastard son: that in this one's second year city temple restoration completed Scaliger concludes from Ezra Nehemiah books series Ezra 6:13-15. Darius Nothus ruled 19 years and under him lived high priest Joiakim son of Jeshua. On him seventh namely Artaxerxes Mnemon or Artaxerxes Great in whose nineteenth year Nehemiah went up to Jerusalem Ezra 7:1, 7-8, 11. He Nehemiah's lord and Nehemiah his cupbearer in his twentieth kingdom year to Jerusalem to restore city Nehemiah 2:1-2 returned thence to Persia chapter 5:14 ruled 43 years. On him followed eighth namely Artaxerxes Ochus tyrant slain by Bagoas his chamberlain in his twenty-third kingdom year. On him followed ninth namely Arses about four years. Under him lived Jaddua high priest. Arses likewise by Bagoas murdered after ruled. Tenth and last Darius Codomannus Arses' son of whom Nehemiah 12:22 makes mention ruled about six years when by Alexander Macedonian captured by Bessus Bactrians' governor murdered monarchy left to Alexander.

   During this monarchy church from Zerubbabel sixteen princes or tetrarchs originally from David's descendants: namely (1) Zerubbabel 32 years. (2) Liza Mezalla 46 years. (3) John Reza's son 40 years. (4) Judas Hyrcanus 14 years. (5) Josephus 7 years. (6) Semel 11 years. (7) Matthias nicknamed Eli 12 years. (8) Maath or Azarmath 9 years. (9) Nagges or Panges 10 years. (10) Ucili or Eli 8 years. (11) Pahuin 7 years. (12) Amoz nicknamed Sirach 14 years. (13) Matthias nicknamed Siloah 10 years. (14) Josephus younger 60 years. (15) John Hyrcanus Christ's great-grandfather and last 17 years' time: after which between-realm of 62 years which years held reckoned for sixteenth prince. According to Alstedius' reckoning in his Chronological Treasury (in suo Thesauro Chronologico).

   XLII. Remaining time therefore of this period church passed under Greek monarchy which Alexander Great had only twelve years to whom when with army came to Jerusalem high priest Jaddua with whole priesthood went to meet him led him into temple. After Alexander's death monarchy schismed divided into four kingdoms according to angel's prophecy Daniel 11:5 namely (1) Syria kingdom under Seleucids. (II) Then Asia under Antigonus Demetrius subdued yoke by Seleucus his son-in-law. (III) Then Macedonia under Perdiccas Craterus Antipater Demetrius etc. (IV) Then Egypt under Ptolemies. Under this period to Christ's death church passed about 360 years through those intervals or between-times of worldly governments: first of these after some high priests had five Asmonean princes Matthias Maccabeus worker Judas Jonathan Simon and Hyrcanus: second had seven kings to Herod Ascalonite namely Aristobulus Alexander Jannaeus Alexandra a queen otherwise Salome Aristobulus second again Hyrcanus and Antigonus: third had five Herods namely Herod Great or Ascalonite Archelaus Herod Great's son Herod Antipas Herod Agrippa Herod Agrippa younger or second. But most of these we will speak more distinctly fittingly nevertheless not too curiously since regarding them not all historians same nor in one same way speak.

   XLIII. Two first intervals or between-times under Greek monarchy run from Matthias Maccabees to Herod Great or Ascalonite during about 128 years under twofold government form namely after Judas Maccabeus who alone high priest: (1) Under those who princes and high priests together from Jonathan Judas' brother to Aristobulus. (II) Under those who kings and high priests together to Herod. This interval therefore named after Maccabees who so named according to Francis Junius where four first letters of four words Exodus 15:11 mi khamocha ba-elim YHWH LORD who like You among gods painted on their war banners this way: m-k-b-y. Otherwise called Asmoneans; also Hasmoneans with Arabic derivation as if overseers worthy leaders governors: under which first Matthias Maccabees time of 11? (six?) years. Second Judas Maccabees under whom Antiochus Epiphanes Syria monarch (of whom Daniel prophesies chapter 8:9, 23 and 11:21) took Jerusalem placed Jupiter Olympius' image in temple burned Moses' prophets' books continual offering took away and Jews by utmost persecutions crushed oppressed 1 Maccabees 1:13 and 2 Maccabees 5-7. Against these Judas bravely exerted himself slew Apollonius Antiochus' captain general took redeemed purified temple and thus at life at death of Maccabeus his father Matthias restored people in their own rights and thereby obtained high priesthood and after six-year rule in war battle slain. On him followed third namely Jonathan his brother time of about 18 years. And on him fourth namely Simon eight years. Then fifth namely John Hyrcanus 31 years. Thereafter sixth Aristobulus Hyrcanus' son who left prince or tetrarch name behaved as king: for he subdued his father Hyrcanus and compelled to adoption circumcision Jewish temple ceremonies. Then from his time Idumeans (otherwise Edomites) grown together with Jews as one and held as Jews: compare Numbers 24:18-19 and Amos 9:12. This treated matter only one year when on him followed seventh namely Alexander Jannaeus Hyrcanus' brother time of 27 years which happily enough by him passed. In his place as eighth came Alexandra Salome his widow nine years time inclined favorable to Pharisees for whose sake service made her son Hyrcanus high priest who afterward as ninth followed his mother in kingdom; from which and likewise high priesthood after three months robbed him. Tenth namely Aristobulus: but only three years; when Roman consul Pompey took Jerusalem carried him to Rome restored to Hyrcanus high priest tetrarch title yet without kingdom. If reckon to Aristobulus restored Hyrcanus' years he ruled 23 years; when eleventh namely Antigonus Aristobulus' son again drove Hyrcanus away took kingdom possession four years' time but afterward by Antonius with axe slain. Meanwhile in Aristobulus' fifteenth year Antipater Idumean Ascalonite given to Judea as steward carer by Julius Caesar Romans' dictator.

   XLIV. Church's third interval or between-time from Herod Great to Christ's death counts about 73 years. (1) Under Herod Great Ascalonite son of Antipater Ascalonite who in Antigonus' second year by Augustus Romans' emperor declared king over Judea about his fourth kingdom year took Jerusalem slew Asmoneans' stock; drowned Aristobulus high priest swimming; slew aged Hyrcanus himself ruled 37 years. His succession history accurately enough followed Christ. Nolde in his Idumean History. In these last years Messiah Jesus born in Augustus' forty-first year in which over Herod Great's kingdom his sons appointed as tetrarchs: Archelaus over Judea; Antipas over Galilee; Philip over Iturea.

   (II) Under Archelaus firstborn over Judea who ruled only nine years afterward banished Judea obtained as successors Roman governors Publius Sulpicius Quirinius two years; Marcus Ambivius likewise two years; then Annius Rufus six years then Valerius Gratus eleven years' time: then Pontius Pilate ten years' time: in whose about seventh year Jesus Christ died sealed whole Old Testament era namely in Roman emperor Tiberius' nineteenth year.

   XLV. Thus we must proceed to theology state under this third Mosaic period. What testamentary theology with its increases growths concerns we already briefly handled. What systematic theology concerns this period had one same professed which first period professed and which might have preserved as appears from all holy Scriptures which together contemporary were; for example from Jeremiah who continually punishes neglecting Mosaic law Jeremiah 44:10, 23; from Ezekiel who does same chapters 5:5-6; 11:12? (16?); 44:5; from Daniel who people neglecting it thus sufficiently indicts chapter 9:10-11, 13; from Esther regarding which Haman same thus sufficiently says chapter 3:8; from Ezra by whom Moses' law continually commended recommended for example chapter 3:2 and 7:6, 10, 12, 14, 23, 25-26; from Nehemiah by whom same very manifold inculcated for example chapter 8:2, 7-9, 13-14; from Haggai who commands it sought from by priest chapter 2:12; from Zechariah who on God's command punishes its neglect chapter 7:12. Finally from Malachi sealing Old Testament canon says: Remember law of Moses My servant which I commanded him at Horeb to all Israel statutes rights Malachi 4:4.

   And not only from these particular testimonies appears oneness of this and Mosaic theology but also from whole books under this period come namely (1) from Jeremiah's book who like certain second Moses spent his Spirit-words forty years' cost on reforming Judah's namely eighteen years time of Josiah eleven years time of Jehoiakim and likewise eleven years time of Zedekiah; thus last chapters of his book from chapter 21 to end seems spent for this period's service when he sends letters to Babylonian captivity's children which already happened from which partly theology of this period known can be. (II) From Ezekiel's book Jeremiah's contemporary who did same thing in Babylon in thirtieth year: likewise from priest which in exactly his thirtieth life year began prophesying after Mosaic captivity transcript which year agrees with Josiah's eighteenth so that we would know that he taught one same theology with Jeremiah. (III) From Daniel's book from royal stock born who in Babylon opened for captive Jews his prophecies nowhere different from Moses'. (IV) From Ezra's book who even in that same year in which Cyrus captivity loosing decree command gave regarding Jews' return to fatherland said his lips poured out wherein typic of law of Moses by Jews confession does Daniel 11 and Moses' law purposely extensively restored and its observance renewed. (V) From Nehemiah's book who likewise from David's royal stock descending time of Artaxerxes his cupbearer understanding his fellow people's utterly distressed miserable state with his lord's permission went to fatherland continued Ezra's begun reformation according to same Moses' law. (VI) From Esther's book which for Jews in Babylon (who according to law different from all other peoples' laws beyond doubt Mosaic in utmost danger brought were) obtained redemption from last slaughter. (VII) From Zechariah's book who in various foretellings regarding Israel's restoration chiefly spiritual Israel under Christ busy over neglecting Moses' law complains chapter 8:2, 7-9, 13-14. And not only by these writers books Mosaic theology under this period propagated; but moreover whole Old Testament biblical canon said in its own age brought back and from continual danger of corruption destruction under this period secured. That whole old canon by Jerusalem's destruction wholly destroyed as some babble from Ezra by divine inspiration as new again called back but same from remaining books restored. Matter as in summary thus: that Ezra priest after Babylonian captivity called great synagogue or great church council whose presidents called ansei kneset hagdolah men of great assembly under which would have been present Spirit-driven men prophets Zechariah Haggai Malachi Nehemiah number of 120: by which would have been triple crown of law priesthood kingdom and which over faith's chief matters piously earnestly counseled: and so that for its welfare would carry forever for posterity all spurious writings slipped in among them thrown away fixed number of books some law others prophets and again others holy writings (hagiographa) would named; that they points in their verses distinguished; words according to various letters considered; words themselves and letters of words counted so that might know what verse what word what letter in each particular book middle place occupied; what word occurs no more than once; what words many times and how often under this or that form read; that also various readings under titles Keri Ketiv on margin set so that not even slightest change might slip in or immediately noticed. Such things teach relate besides Jews very learned experienced in Hebrew among Christians Mart. Raimundus (Pug. fid. Part. 2 Cap. iv.) Pet. Galatinus (in Arcan. Catholicae Verit. Lib. iv Cap. 6) Bodinus (de Repub. Lib. VI Cap. VIII) Isaac Casaubon (Exercit. 111.5) Capellus (Dindic. pro Casaub. lib. III Cap. 2) Cunaeus

   de Republica Hebr. Constantinus l' Empereur (in tit. Middoth. Cap. v. Sect. III.) and especially also John Buxtorf (in sua Tiberias seu Comment. Masoretica). One thing only I would wish that they had briefly thoroughly proven demonstrated great synagogue from holy Scriptures. I acknowledge that after Babylonian captivity certain reformation happened for example regarding Tabernacles feast Nehemiah 8:15-18 that Jews' mixed marriages with heathens rooted out and that idolatry rejected Malachi 2:14-16. but that they would have done such reformation appears not sufficiently from holy text.

   Others add that vowel and accent points by this synagogue on words set as they say that those points even as old as letters from this synagogue devised. While meanwhile others bring this whole matter of vowel accent pointing to Aphe rezian Masoretes: about which see disputation writings of Lud. Capellus of John Buxtorf others. Also Josephus Scaliger that original letters of holy text for people's service which now Chaldean characters used here with Chaldean changed; which however others not without good reasons contradict among whom Nicholas Fulleres (Miscell. Sacr. Lib. iv Cap. 4). And not only Mosaic theology in these principalities especially under this period illuminated been; but also with translations and with expansions more than one.

   What Chaldean concerns to this period bring Jonathan Uzzielides' expansions over Moses' five books and prophets which some of Jews want received accepted to be after Babylonian captivity from prophets themselves Zechariah Haggai Malachi although without sufficient reasons: other scholars from themselves join that Jonathan even with Shammai Hillel who lived before city's destruction at least hundred years and thus at least under this period. However they think that Jonathan prophets' expander from Uzielides distinguished different; while others rather want it one same. At least however regards holy text's sense generally not inconvenient: but Onkelos' expansion which holy text's sense much more accurately sets forth than Jonathan's K. Azariah joined time of Hillel Shammai also at least hundred years before city destruction after which time Jews freer looser in trifles follies abandoned. According to this supposition this expansion belongs to this our period though to its end.

   But Juchasin's book author rather wants him a Proselyte (Jew proselyte) been indeed even Titus emperor's captive and thus would have come forth time itself of Jerusalem's destruction; which however K. Azariah in his second book called Imre Binah expressly rejects. With other Chaldean expansions as beyond doubt after this period born we here not dwell. What now Greek translations concerns of those bring to this period more than one. First want made year of world about 3560 because Plato other philosophers Scripture in Greek read: then also certain other from gods assigned on their own special authority time of Ptolemy Lagus about year of world 3630: hereafter count third on open authority of Ptolemy Philadelphus about year of world 3699. These however periods passed over think more accurately and Jews Arabs Christians same as preceding; and those which Irenaeus (adv. Haer. Lib. III Cap. 25.) and with him Eusebius (Hist. Eccl. Lib. v Cap. 8.) and Clemens Alexandrinus (Strom. Lib. I.) ascribe to Ptolemy Lagides ascribe all to Philadelphus as son of Philadelphus by his father Lagides author instigator to set them; as he with his father one time long ruled; as expansion which father Lagides began by his son Philadelphus completed. Matter's history thus related. Ptolemy Philadelphus (brother lover) or rather Philobiblos (Bible lover) in year before Christ birth 267 sent twenty thousand Jews adorned temple with many magnificent gifts and thus with silver table cups pitchers celebrated holy Bible book by permission of high priest Eleazar through seventy-two translators in Egyptian tongue at Alexandria translate which Josephus Book XII Chapter 2 extensively described. But what falsely-named Aristeas regarding seventy-two cells wherein they would enclosed been and translations' comparison each in particular done and to others sent are whole embellishments. However not unlikely think that translation done by Egyptian Jews and that other Jews so ill took it that they solemn fast instituted from God begged that for this Scripture profanation whole people yet not destroyed. Jews using this Greek translation call them Hellenists or Greek Jews. However after Greek Bible's use very common become so far that even at Jerusalem indeed by Christ Himself His apostles Greek Bibles' use permitted accepted been. Matters now regarding this translation disputed regarding translators' number or they seventy-two been or seventy or only certain one in all's place? likewise or whole Old Testament book then only Moses' five books translated? whether or by Spirit's inspiration motion gone and therefore translation canonical that is regulative and other matters more to determine is not this summary's work; who meanwhile those things desirous to know can consult very renowned Hottingerus (in Thesauro Philolog. Lib. I Cap. III Sect. 3.). Very renowned Isaac Vossius and John Morinus monk with most Catholics their suppositions serving gratifying think that translation above Hebrew edition must preferred; against which Orthodox briefly oppose among others Hottingerus against Morinus as well Anthony Hulsius. Isaac Vorstius promised true edition thereof but his promise not fulfilled; perhaps that same with his other library passed to Leiden High School and there hidden. Therefore under this period through these increases growths Mosaic theology illuminated heightened been and even to heathens known become.

   What finally symbolic theology concerns; this period certainly no new church solemnities no new ceremonial types no new offerings no new feasts unless perhaps except Purim feast Esther 3:7 and 9:26 which also been not so much churchly as civil feast; at least not ceremonial feast given to image some evangelical mystery; but thank feast solemnly to commemorate church's redemption from utmost destruction also by descendants instituted on by Mordecai's authority beyond doubt with prophetic Spirit graced. Likewise except extraordinary fasts in Babylon arisen: (1) fourth month to memory city's breach Jeremiah 52:6-7. (2) fifth month to memory temple's burning 2 Kings 25:8-9. (3) seventh month to memory Gedaliah's slaying and Jews' dispersion who with him were Jeremiah 41:1. (4) tenth month Zechariah 8:19 to memory Jerusalem siege begun 2 Kings 25:1. However this period had besides new or at least restored temple whereby immovable permanence reformation of New Testament seems signified hinted; itself I say had various prophetic visions whereby various gospel mysteries shadowed been. For just as end of first period mystery of Jewish church's rejection heathendom's calling signified by sight of harlot wife Hosea 1:2 as apostle explains Romans 9:25-26; likewise likewise subjugation of Jewish works imaged by yoke both wooden iron Jeremiah 27:1 and 28:13 with Deuteronomy 28:48; Isaiah 9:3-4; 10:27; 14:25; Jeremiah 2:20; 30:8; Lamentations 1:14; Ezekiel 34:27; Nahum 1:13 so church under this period had various prophetic visions whereby various theology chapters various gospel mysteries imaged for example under Ezekiel (a) sight of four animals four wheels Ezekiel 1:1 and 3:1 through which church's fortunes divine providence in about them shadowed. (b) Sight of divine glory departing from Jerusalem city to Olives mountain chapter 11:23 sight indicating Jews' rejection. (c) Sight of dry dead bones quickened chapter 37:1 whereby not only Jews' redemption from Babylonian captivity but also dead's resurrection indicated. (d) Sight of two mutually joined sticks there v. 15 whereby not only Israel Judah's reunion after Babylonian captivity but also Jews' heathens' union under New Testament shadowed. (e) Sight of new temple and therein walking divine glory chapter 40 to book's end whereby church's glorious state not so much Israelite after Babylonian captivity loosing as Christian church under New Testament delineated.

   And especially also under Zechariah in chapters 9 to 14 enclosed very many things foretold prefigured regarding Christ evangelical mysteries for example regarding His coming's time: Behold your King comes to you lowly chapter 9:9; regarding gospel's beginning in Hadrach Damascus; regarding Antiochus in Hamath gospel accepting; regarding Christ's entry into Jerusalem on donkey's colt; regarding Him to shame astonishment confusion bringing three shepherds Pharisees Sadducees Essenes; regarding sins' forgiveness through Christ's death to happen; regarding Christ's selling for thirty silver pieces; regarding disciples' destruction; regarding some Jerusalemites over Him mourning who otherwise joyful; regarding others' overthrow their city temple's destruction because of unbelief; and similar foretellings more all which each in particular to set forth explain apply too long than with our plan agrees.

   XLVI. Church's state under this period can threefold considered namely either its entrance or progress or exit. Under its entrance in Babylon its state very miserable distressed when from city temple God's service utterly robbed until new church as from old church's ruins arisen. Meanwhile had present to itself for admonishers warners prophets and well in Judea Jeremiah in Babylon Ezekiel Daniel Haggai Zechariah Malachi Ezra Nehemiah Mordecai. Meanwhile seems not otherwise or people in Babylon (deprived of all temple-attached ceremonial service; deprived likewise of abundance of holy books; deprived finally of manifold drawing back admonitions) fallen into utterly abominable accursed neglect of religion and from this further into utterly abandoned godless life for which reason Ezekiel continually sharply punishes Ezekiel 5:9; 9:1 and 11. From which specimens present at following reformation by Ezra Nehemiah: regarding Sabbath sanctification Nehemiah 13:15 regarding mixed marriages with heathens there v. 23; Ezra 10:16. Regarding usury marriage violations Malachi 2. Under this period's progress seemed kinder fortunes to church namely under seventy weeks or 490 years of which prophesied Daniel 9:25-27 which seem reckoned from Darius Nothus' second year to second temple's destruction according to places Haggai 1:1; Zechariah 1:1; Ezra 4:24 and 5:12; Matthew 24:15; Mark 13:14; Luke 21:20 mutually compared. For in these places expressed endpoint whence namely king's effective command regarding temple city restoration and endpoint whither namely city's people introduction. That introduction therefore happened year of world 4018: for 490 added to 3528 which Darius' second year there that sum. Preceding commands sometimes hindered. But Cyrus' first command regarding temple city restoration well pleasing agreeable; yet same many times hindered delayed both by surrounding enemies' artifices as by Jewish people's own negligence. People well during Babylonian captivity unlearned Jeroboam half-service and Ahab Baal service and all idolatry so far that when Herod Great to flatter Romans erected splendidly eagle statue set before temple gates though only for political end Jews by attacks so embittered enraged that willing unwilling forced remove it. Meanwhile even so with them like time been Samaritanism not only by its adherents hindering temple restoration Nehemiah 2:10, 19; 4:1-2, 7-8 and 6:1 but also through mere schism zeal building particular temple on Gerizim which happened time of Alexander Great when Manasseh high priest Jaddua 's brother forced to forsake his foreign wife according to law fled to Samaria his father-in-law Sanballat and there this temple like Jerusalem's built himself with Alexander Great's permission high priest thereof and set up to Samaritans that they over Jews' true worship place dispute John 4:20 whereby chief hatred arisen between them Jews: and they nothing but Moses' Scriptures admitting said that David his son Solomon wrong done; that they with leaving Shiloh mountain church to Zion carried. Josephus Antiquities Book XII Chapter 1. This dispute afterward Alexander Epiphanes for Jews pacified determined Josephus Book XIII Chapters 6. But they hitherto boasting themselves on their temple have under Antiochus Epiphanes when Jews' sanctuary religion destroyed not called themselves Israelites but Sidonians and not opposed their temple dedicated to Jupiter Xenius hospitable Jupiter. Finally Samaritans subdued by king John Hyrcanus who their Gerizim temple after 200 years shop of Samaritan godlessness been utterly overturned to ground. Finally both peoples Samaritans Jews through various mutinies shaken feigned subjected to Romans' power. Meanwhile must here also noted that same time in which Gerizim temple to Jupiter Xenius dedicated Onias son of Onias III fourth high priest that he from priesthood excluded fled to Egypt and there in Heliopolitan region with Antiochus Epiphanes' permission city like Jerusalem founded and therein temple like Solomon's built Josephus Antiquities Book XII Chapters 1 and 15 and Wars Book 7 Chapter 10? (20 Book Chapter 8?) which temple after 330 years Jerusalem temple by Titus burned Paulinus Egypt's praetor had closed so that no footstep of divine service therein remained Josephus Jewish Wars Book 7. Compare 2 Maccabees 1. So that under this one period three temples place had: besides one lawful two schism-making. With Samaritanism under this period come first Phariseeism which Scaliger wrongly derives (in Elench. Trihaer. Cap. 22) from Chaldeans with whom name under Antiochus' persecution those come forth who above other Jews stoutest been in faith and who to Christ's time so corrupted degenerated become that Christ found no bitterer generation against them; Josephus at least first mention regarding Jonathan Asmonean's times Antiquities Book 13 Chapter 5 of Jews Wars (of Jewish antiquity) 17 Book Chapter 2. from whom Bishop Burgers follows as well Spanheim (Dub. Evang. Part. 3 p. 105. Cont. Drusius de tribus Sect. p. 74). At least Hyrcanus first adhered to them though afterward to Sadducees inclined been; died they so grown in power strength that they with Syria king's help against their king Alexander six years long with mercenary soldiers so powerfully opposed that they to him demanding what they wanted that he do from one mouth answered that he would kill himself though not unpunished since thousands of them by Alexander slain also eight hundred crucified Josephus Book 13 Chapters 21-22. But widow Alexandra having yielded to their obedience regained their laws and much mightier become.

   They have their name not from interpreting explaining law as if perushim interpreters explainers; but from separating perushim or perishin aphorismenoi separated who formerly been Essenes. Their heresy chapters seem chiefly these: that they ascribed to free will independent difference Josephus Jews Wars Book 2 Chapter 8? (12?) and Antiquities Book 17 Chapter 2. That they established traditions oral law which Savior commonly indicts them. That they admitted soul transmigration whereby good souls would pass into other bodies but evil ones eternal punishment suffer. That they by vows took away natural instinctive children's love toward parents Matthew 15:5; Mark 7:11. That they by long garments wanted distinguished from common people: and such like other things more. Among Talmudists they have seven kinds and as many sorts: first Schichimitish Pharisee imitating Shechemites Genesis 34 circumcision accepts applies himself to good works not for God's sake but for their own honor parents' sake: second stumbling Pharisee who under humility's show does not lift his feet but them as if creeping against stones stumbles: third those who let vein against walls while with winking eyes so that meeting woman maiden not see their head against walls strike wound: fourth Pharisee like mortar pressed namely going with bent humble body: fifth Pharisee who says what I must do I will do and more namely superfluously abundantly: sixth Pharisee from fear of punishments law inflicts on breaker: seventh Pharisee from love of reward namely which law promises. (Did. Hotting Thesaur. Philolog. Lib. I Cap. I Sect. v.) Thereupon to second come Sadduceeism: not so named from word tsaddiq righteousness since Sadducees of most unrighteous morals been and therefore by common hated (Drusius de trib. Sect. p. 140) as well from Zadok certain disciple of Antigonus who when from his teacher learned that one must not serve God for reward concluded that obedient no reward to expect and no resurrection of dead no eternal life. These Jews want their first heretics perhaps because they with Samaritans wrongly mingle. Want he born time of Alexander Great at Gerizim temple namely from wrong supposition that they same with Samaritans. What their heresy chapters concerns they differed from other Jews in external solemnities temple customs for example to Atonement feast they two days added; otherwise explained command to marry brother's widow; they bound church solemnities customs more strictly than Pharisees. Certainly denied resurrection of dead eternal life angels' existence Holy Spirit's Matthew 22:23; Mark 12:18; Luke 20:27 Acts 4:1-2 and 23:6-8. Meanwhile rejected Pharisees' repetitions and accepted whole written word and not merely Moses' five books like those who mingle them with Samaritans. (Did. Scaliger cont. Serrar. Cap. 29. Spanheim Dub. Evang. Part. 3 p. 3. Drusius de trib. Sect. Lib. III Cap. 9.) Some with Sadducees confound mingle Bathusians whom neither Jews nor Christians allow. (Did. Drusius de trib. Sect. Lib. II Cap. 3.) Nor to third come Esseneism which some wrongly confound with Sadduceeism; and others with Bathusianism who been Antigonus' fellow disciple; thus feels some Jews Nicholas Fulleres Miscell. Sacr. Lib. 2 Cap 3 p. 157. Manasseh Ben Israel (de Resurrect. Lib. I Cap. VI). On this way this sect same origin with Sadduceeism namely thinking that in Maccabees' distressed anxious times many themselves in caves mountains hidden but that afterward matters to good turning some to dwellings returned but others in caves mountains remained and that these Essenes been named. Whatever of it at least they belong to this period. Origin among Jews unknown among Christians doubtful. For some derive from asa heal; others from chasia Greek hosiōs holy; others from chashah silent still so that chashai Essene he separated from tumult din lives quietly. (Vid. Fuller. Miscell. Lib. IV Cap. 3.) Their doctrine church customs ceremonies collect from Josephus of Jews Wars Book 2 Chapter 8 and Antiquities Book 18 Chapter 2 also from Philo in his book called Pas sarx edaios eleutheros every training diligent free and others in one represent as in short sketch Hospinianus (de Monach. Cap. v.) Drusius (de trib. Sect. Lib. IV Cap. 22) Scaliger (cont. Serrarium Cap. 29) others. Differing chapters chiefly (1) regarding abstinence on which they so insisted that body care's provision absolutely neglected; that they often some days long from all food abstained; pale wan not used; from marriage use disgust had; from common human society separated lived; and formerly goods communion praised. (2) Regarding oath swearing of which they horror had. (3) Regarding souls' receiving preserving places after bodies' separation: they allowed their immortality; but bound them not to heaven hell but earthly places. Meanwhile also had praiseworthy things whereby Eusebius Epiphanius others think them Christians been and Romanists make them as it were patriarchs of their monkdom. Although apostle Paul with consideration of their name on their doctrine institutions seems to allude prick them especially Colossians 2:20 and elsewhere as Chemnitz shows (in Exam. Concil. Trid. Part. IV de Abstinent. p. 777 fol.). By these to fourth come Karaites whom Jews commonly mingle confound with Sadducees and thus their origin rise with Sadduceeism must joined. Others however better more rightly distinguish them from Sadducees because Karaites dead's resurrection also rewards punishments against Sadducees acknowledge although herein with them agreeing that they Pharisees' traditions all oral law rejected: meanwhile however deny not that they from Sadducees originally are; but that they in immediately following chapters from their gone. (Vid. Buxtorf Lex. Talmud p. 2114.) They called from Bible-readers as if qarra'im Scripturists Textualists and with so great bitter hatred oppressed by Pharisees and all deuterotic Jews so oppressed that they daily cursed. Therefore by Jews Papists not carefully enough among heretics reckoned. Better on Jews' part who under this period arisen.

   Fifth likewise reckoned lasting difference disagreement between Hillelites Shammaites arisen some years before Christ's birth between Hillel Shammai in Babylon both Pharisees been. Both they and in name in disciples on theirs famous renowned of which Buxtorf (Lexic. Talmud. p. 617 & 2440). Difference chapters consisted in different law explanation and Talmudic decisions. Difference disagreement between them however much Jews try minimize determines Salmasius to 18 chapters same so increased agitated that they mutually to death persecuted. Finally thereto yet sixth Herodianists of whom read Matthew 22:16. These Drusius (in Praeterit. p. 48) wants in Talmudic writings named ha-herodiyyot who Greeks been and who by Herod Great Antipater's son from wilderness to inhabited places brought to their bringer feast made and therein kindled candles with crowned flutes in windows placed and moreover themselves for Messiah held. But that this very renowned Drusius' mistake shows Buxtorf (in Lexic. Talmud. p. 631). Therefore seems more likely that by Herodianists Matthew 22 no others understood than Herod's servants courtiers herein only from Pharisees other Jews different that they thought that to emperor tribute must give who therefore under Pharisees mingled to deceive Christ more dangerously and cast him into Herod's hatred. By these schisms therefore Jewish church under this period tossed tormented. But it also not lacked persecutions. First instigated by Haman's plots deceits son of Hammedatha Agagite from those whom formerly Samuel slain in Babylon under Xerxes otherwise Ahasuerus. This son (by Mordecai despised preeminence because he would not before him bow understanding not only despiser's ruin but moreover whole Jewish nation's overthrow) by offering great sum of money from Xerxes under pretext that nation law-attached beyond other peoples' laws for him dangerous obtained letters whereby nation wholly to be exterminated. And whereby last slaughter to Jews nearing see there divine providence through Mordecai's queen Esther's service that proclamation destruction on contriver's own head brought down and redeemed Jews to eternal memory hereof instituted proclaimed Purim feast: of which Esther 7-8. Second persecution in Judea by Antiochus Epiphanes' scheme command who sent army under Apollonius. This on Sabbath day himself under friendship pretext into Jerusalem entered began defend tyranny never otherwise. Walls he cast down on Zion mount fortress built with strong garrison fortified city quarters murdered those escaped murdered sold has many altars erected temple to Jupiter Olympian dedicated Garizim temple to Jupiter Xenius Bible burned command to profane religion among all nations published and Chasideans true religion's defenders and among those Eleazar and certain very pious matron her seven sons because of pork hatred loathing through various punishments martyred: of which matters see 2 Maccabees 6-7 and 1 Maccabees 1. Likewise Josephus in Book 12 (of national rule). This persecution God by His providence averted through Matthias priest's raising who from godly zeal fled to wilderness there army gathered against tyrants heathen altars destroyed and even on Sabbath day fighting 1 Maccabees 2. When he to die commended war's stewardship to his third best son Judas. This after father's death drew to punishment apostate Jews all idolaters and slew Apollonius Samaria's governor routed chased Seron Celosyria's (or Galilee-Syria's?) field commander. Antiochus meanwhile tribute requiring to maintain his soldiers to Persia going gave Lysias kingdom's governor command to destroy Jews. This sends under three captains Ptolemy Nicanor Gorgias army of 47,000 foot in Judea and this luckily routed while he in following year greater army sends: but this also Judas drove away and city redeemed purified temple God's pure service directed built new altar yearly feast to memory temple renewal instituted. Finally happily fought struggled with neighboring Edomites Ammonites as well field commander Timothy 2 Maccabees 10 and part of army with brother Simon to Galilee sent 1 Maccabees 5. Josephus Book 12 Chapter 11. Antiochus meanwhile in Persia by soul's gnawing wearied worms gnawed his bowels until finally his godless soul breathed out. However his son Antiochus Eupator under Lysias' tutelage took Beth-zur by surrender and besieged Jerusalem 2 Maccabees 11; 1 Maccabees 6. But when he heard certain Philipus kingdom arrogated possessed by deceitful way peace made and temple wall to ground demolished and Menelaus high priest with him carried away had Alcimus not of high priestly line in his place appointed. Onias now Onias III's son that he from priesthood excluded fled to Egypt and there Heliopolitan region Antiochus Epiphanes' permission city like Jerusalem founded therein temple like Solomon's built of which already formerly spoken. Judas Maccabeus died Jews without anyone opposing through Syrians' wantonness grievously plagued until Jonathan succeeded and Demetrius Syria king from Alexander Eupator's as they thought son warred to Jonathan whom he to into his confederacy against Alexander accepted gave power authority to restore Jerusalem's walls: but from Alexander into whose party he finally drawn obtained high priestly robe 1 Maccabees 10. Josephus Book 13 Chapter 3. Meanwhile this period also had its reformations first of which divinely inspired immediately after Babylonian captivity loosing under Ezra Nehemiah Zerubbabel Joshua high priest's direction who temple city divine service holy canon preeminently restored as above said: second under Maccabees or Matthias Judas Jonathan Maccabees been of which long ago noted. I add nothing of Karaites inasmuch as they at least perfection sufficiency of Scripture against Pharisees' oral law unwritten traditions tried defend. So many resolutions therefore both churchly civil church Jewish republic to their exit according to fortunes hastened. For Mosaic theology thus sufficiently removed at least its foundations cast down there (1) denying Scripture's perfection opposing thereto oral law traditions' necessity by Pharisees: (2) by all schism zeal-sought righteousness now no more in Messiah who LORD our Righteousness is Jeremiah 23:6 and His sufferings Isaiah 53 but in oral law's observance: (3) by putting in theology's place atheism as Sadducees did denying soul's immortality dead's resurrection eternal life eternal damnation as well spirits' presence: (4) by so many therewith added superstitions so many world first principles Touch not taste handle as Essenes: These foundations I say rooted out church could not long stand nor republic for so many internal commotions and especially by so many assaults from neighbors shaken tossed. But because of all those things happened that Pompey instigated by disagreements differences between Aristobulus his brother Hyrcanus into Judea marched heard contending brothers' case and when found that Aristobulus all with deceit turned against him Jerusalem partly surrendered partly Sabbath day when Jews from weapons rested robbed twelve thousand slain entered temple indeed viewed things otherwise unlawful see except high priest yet took nothing therefrom; and Jewish people on their prosperous affairs proud inflated he within old bounds confined and Jerusalem to Roman people tributary made and cities which Jews in Huleh-basin under their yoke brought taken from them commanded to their own governor obey and Aristobulus with him captive carried: but to Hyrcanus permitted priesthood yet without kingdom. Then says Josephus we first our freedom lost subjected to Romans' dominion and landscape from Syrians taken forced again to give and moreover Romans more than ten thousand talents in short time from us exacted: and kingdom whereby formerly high priestly family honored esteemed to common men brought: likewise Josephus Antiquities Book 14 Chapter 4? (5:19?) with Wars Book 1 Chapter 5. Also Tacitus Histories Book 5. Meanwhile regarding religion their own laws left with which Roman legates Gabinius Crassus others likewise under Herods through various vicissitudes murders both inside outside finally under Titus emperor Vespasian's son so come or rather stumbled that city temple its whole service forever removed from which in following period more spacious place to speak will occur.

   The Polemical Part

   XLVII. First brings forward: Whether God very many indeed most ceremonial law solemnities which He through Moses prescribed to Israel borrowed from Egyptians especially to withdraw them from Egyptian idolatry except that He used some things to evangelical mysteries? Socinians from hatred against satisfaction against faith in Christ's satisfaction and against true genuine gospel assert that altogether no evangelical mystery hidden under all those ceremonial solemnities; but that men under Old Testament saved by observing Mosaic law. 1 John Spencer Reformed wants that only few ceremonial solemnities imaged evangelical mysteries. But he (in sua Dissert. de Urim) and before him John Marsham knight (in suo Canone Chronologico) thought that God very many ceremonial solemnities from Egyptians' religion through Moses prescribed to Israelites chiefly for this to draw back Israelites accustomed to Egyptian idolatry. Reformed assert altogether that whole ceremonial law stretched to be shadow of things to come Colossians 2:17; Hebrews 10:1 and that God did not receive that law from Egyptians but from own motion prescribed to Israelites: (1) Because of receiving this law from Egyptians in Scripture wholly no mention made and from elsewhere not known can be. (II) Because wholly not very befits so great lawgiver's majesty to fetch his laws from idolaters. (III) Because it also to disparagement persuasion of those laws would tend that they from idolaters borrowed would be. (IV) Because this little does to those laws' chief aim which according to objectors was to draw back Israel accustomed to Egyptian idolatry by those tools instruments means whereby same most eagerly fed nourished in Egypt.

   Meanwhile those learned men for their opinion chiefly with these reasonings: (1) They say that there perfect agreement between Jews' Egyptians' chief theology parts both service ceremonies; witnesses Dionysius Cassius Lucianus Plutarch Strabo Diodorus Siculus Chaeremon Herodotus Manetho Sanchuniathon. (2) Since that agreement by no means by chance arisen then one of two must said; either that Egyptians received same from Hebrews; or that Hebrews received from Egyptians: but that first not can said therefore that (a) Egyptians according to already cited writers first inventors devisers of things belonging to religion. Then (b) because of preeminence of their antiquity regarding idolatry they more inflated been than that they from others received mingled. (c) Because they so much hatred toward Hebrews had that no one sensible could be that they their institutions from them would want accept borrow. On contrary (d) intelligent ingenious of other nations very easily their religion adopted imitated. Also they moreover (e) no reason had to transplant their religion: for so great agreement with them been that they however not could have done because generally by all peoples so much hated despised that for trifles refuse-heaps held. They do (3) that although part of adopting borrowing of these solemnities from Egyptians and thus their transplanting to Israelites most helps; yet not hinted at Ezekiel 23:20? (8:10; 23:20?) where by wantonness and lewdness must understood those institutions decisions which they from Egyptians received adopted which by wantonness and lewdness expressed. Through that partial solemnities permitting allowing Israel with those wantonnesses adopted wanted draw back through which same most would be fed. (4) And say that God according to His wisdom behind followed not by those solemnities to devil honor service given that He also heathens through those heathen solemnities customs wanted call to Jews' religion. Finally bring (5) testimonies of such as it were with them agree: namely testimonies of Cyril Alexandrinus Chrysostom Justin Martyr Theodoretus Irenaeus Origen Jerome Tertullian Gregory Nyssen Augustine Prosper Aquinas and others: (1) Same all those grounds brief compact against Egyptians first inventors devisers of all religion cannot those heathen writers truly testify; at least their speech against whole patriarchal period through all its particular periods as we on their places demonstrated which time its theology from Egyptians not could fetch. (2) That agreement think Jews Egyptians theology not so great as those learned men pretend. Indeed (3) that agreement which they try prove and what they thereto bring so small that hardly any likeness bears. (4) Those writers for that agreement cited most all New Testament time flourished and thus two thousand years from first Egyptians likewise from Israelites distant regarding those things nothing firm could show: for example Dionysius Cassius lived time of philosopher Marcus Antoninus about Christ year almost 163. Lucianus same century and after him; Plutarch under Nero Trajanus a little before about Christ year 97. Strabo Tiberius' time about Christ year 16. Diodorus Siculus under Julius Caesar Augustus and thus at Christ's birth; Chaeremon Egyptian described Egyptian matters about Nero Trajanus' times; Herodotus all Greeks' oldest historiographer who was time of Darius Hystaspis Xerxes Artaxerxes Longimanus about year of world about 3430. Manetho Egyptian priest who says that he from columns and from Mercury Trismegistus' writings compiled lived under Ptolemy Philadelphus about year of world 3670. Sanchuniathon Byblius who described Phoenician history in Phoenician tongue by Porphyry joined with Semiramis' times which from Mosaic not very far Scaliger Vossius contradict. Whatever of it at least according to Porphyry well about four hundred years younger than Moses; and according to Scaliger Vossius many years more: moreover his writings long lost and from him those learned men hardly bring anything for their opinion.

   What firm thorough therefore could those times' writers who by so great interval from them distant witness? So they say that they might have done from books by them present but which from us distant: but they at least had none which even contemporary were with these Israelite Egyptian matters. Therefore (5) sees that agreement if those writers of it testify between Hebrews Egyptians only on their times and those theirs: which not hinders (6) why not Egyptians who reverers of wisdom prudent men's religion solemnities formerly from Abraham; afterward from Joseph; likewise from Moses who among them because of his wisdom because of his miracles venerable especially since he gave them laws of so great wisdom majesty shining; moreover under Joshua who by so splendid triumphs Jews at least beyond contempt toward Canaanites surrounding peoples borne that from them Mosaic religion solemnities even to Egyptians could propagated; finally under Solomon who because of his wisdom by Egyptians who so desirous of wisdom even beyond measure not in contempt that Egypt's king thought good to give Him his daughter in marriage; and not unlikely or through her something of Solomon's religion solemnities to Egyptians could propagated. Finally (7) reverences authority of very renowned men from fathers others; they spoke according to their opinion as also those very renowned men themselves without authorities proofs; also say generally not what those very renowned men would want; indeed also more than they would want; indeed also not seldom say against those very renowned men contrary things: all which piece by piece to set forth this work's proportion not allows: so has very renowned fellow Witsius (in suis Ægyptiacis) all so neatly so fully so briefly said that I see not what regarding this better could desired required.

   XLVIII. Second asks: Whether moral law which through Moses given under New Testament abolished? Anabaptists because they law with works covenant moral likewise with New Testament books confound say absolutely yes. Socinians to more easily hold standing (1) that man justified indeed from works yet not law's but gospel's: (II) that under New Testament saved without Christ's satisfaction without any faith in Christ's satisfaction: (III) through observing law nothing else than Mosaic law as by Crellius improved increased. Reformed acknowledge well that civil law inasmuch as particularly Jewish republic concerned with that republic itself abolished done away; although want that laws which by their natural equity rule even now place have: ceremonial law because Christ things to come's shadow abolished. More accurate Reformed distinguish threefold law's covenantal use and between its directive use then works in covenantal use threefold power working: (1) To justify and insofar acknowledge all that same in general wholly removed is. (II) To condemn these acknowledge removed but only with remark on those who under covenant of grace. (III) To drive to Christ; that insofar as yet place has regarding elect who yet must will be converted. What concerns its directive use all men they that same binds beforehand whether with nature's law one same is; but some want that abolished inasmuch as by Moses given: thus besides some Papists for example Dominic Soto Suarez Medina others; and from ours Jerome Zanchius Wolfe Musculus: others think that not simply but only as it regulated old church's childish education insofar as especially prescribed in second table ceremonial service and in fourth commandment Jewish Sabbath's sanctification: others better simply deny that abolished: (a) because nature's law which in moral law enclosed binds heathens themselves Romans 2:14-15; 1 Corinthians 9:20? (14?). Also it man's nature whereon built same remaining cannot abolished be. (b) Because Moses prophets everywhere explain confirm urge moral Sinaitic law not only of old but likewise of new church. Compare 1 Corinthians 10:5-12; Deuteronomy 25:4 with 1 Corinthians 9:9 and Isaiah 2:2; Micah 4:2 etc. (c) Because Savior expressly testifies that He not come to dissolve law (indeed certainly moral) but to fulfill Matthew 5:17-19. (d) Because apostles everywhere confirm law's authority Romans 3:31; 2:9? (7:9?); 1 Timothy 1:8-10; 1 Corinthians 14:34; Galatians 5:14; Ephesians 6:1-3; James 2:8-12. (e) Because if abolished then we now not ten but only nine moral commandments count. Meanwhile object against: (1) that believers under New Testament are under law Romans 7:14-15 and 6:14; Galatians 3:23-24 and 5:18. Answer (*) Not only under ceremonial nor under civil law: (**) Not under legal covenant but under evangelical. (b) Law is dead letter whereby also said to law dead Romans 7:4. Answer Through law is evangelical knowledge v. 7-8. (c) Law against grace opposed John 1:17. Answer That is legal covenant opposed to covenant of grace. (d) By law cannot justified be. Answer Herefrom not follows that law regarding its directive use abolished. (e) To righteous law not given 1 Timothy 1:9. Answer (*) Not only under New but also under Old Testament. (**) To by Christ justified law not given to condemn Galatians 5:23 especially since word law by jurists generally occurs for law's punishment bond or punishment itself.

   XLIX. Third asks: Whether ceremonial law by Moses given been to be forever observed? Jews to more easily reject our Jesus as abolisher of law by God through Moses solemnly given assert this point fixed. Compare John 9:16 and 5:16, 18 with which apostles over this point dispute very sharply Acts 15 and among these especially Paul his whole epistle to Hebrews through and elsewhere. Socinians to more easily hold standing that Christ Moses' law improved assert that Christ ceremonial law removed as which nothing have that any mystery Christ-seeing infolds. Anabaptists agree with Socinians therefore that Christ all Moses' laws abolished. Protestants and among these Reformed opinion distinctly regarding fourth commandment's origin as morality (ethicalness) of fourth commandment. Very renowned Cocceius to more powerfully assert that moral law pure unmixed grace covenant lately asserted that namely fourth commandment ceremonial abolished. More accurate Reformed distinguish threefold Sabbath: Jewish reckoned from God's rest in Paradise; Christian from Christ's rest in grave or His resurrection originally; and that of Ten Commandments' law which unlimited commands seventh day to sanctify which God would appoint. Therefore they concede that Jewish Sabbath shadowing Christ's grave rest ceremonial abolished; while they teach that Sabbath in Ten Commandments moral perpetual. And proofs (1) Because same place had in Paradise when no ceremonial laws place had Genesis 2:1-2 with Exodus 20:11. (II) Because belongs to Ten Commandments' law of which Christ Himself not one iota tittle removed Matthew 5:17-18. (III) Because read certain Sabbath (or seventh day after Christ's resurrection reckoned counted) on apostles' authority under New Testament observed Acts 20:7; 1 Corinthians 16:2 (from this Lord's Day named Revelation 1:10) beyond doubt according to fourth commandment's precept as which commands that seventh day to sanctify which God say point out would. (IV) Because nowhere read that fourth commandment abolished. And (v) if abolished then we now not ten but only nine moral commandments would count. Meanwhile allege contrary: (1) That Sabbath called sign Exodus 31:13, 17; Ezekiel 20:12. Answer Sign called not of once under New Testament to be (such signs by typal ceremonies understood) but of certain present grace that I LORD am who sanctifies you v. 14. (2) That Sabbaths distinguished from moral laws. Answer Ceremonial laws generally chukkim statutes named.

   Chapter III

   On the Dispensation under Christ

   Jeremiah 31:31-35

   "Behold, the days are coming," says the LORD, "when I will make a new covenant with the house of Israel and with the house of Judah—not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, because they did not continue in My covenant, and I disregarded them," says the LORD. "But this is the covenant that I will make with the house of Israel after those days," says the LORD: "I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people."

   The Exegetical Part

   I. In Old Testament's era according to two periods through six periods we have diligently investigated: now follows New Testament's era or covenant of grace's dispensation under Christ to last to last judgment. For its contemplation we will lay foundation in explanation of words found Jeremiah 31:31-35.

   II. In which words promise contained regarding making new covenant. Whereby noted:

   1. Promised covenant v. 31. Concerning which noted:

   1. Time of making covenant: behold days come. Behold hinneh prefixed to awaken attention as to rare promise and of great weight yamim ba'im days come. Yamim days or years which of whole full days consist that is year of days Genesis 24:55 or indefinite time Numbers 8:17 but short time not so much by years months as by days to count Psalm 90:10. Ba'im they come they already going they blooming already whereby future time meant which however now already begun namely New Testament's time which by no intervening period broken promise of that time would be.

   2. Promise's author: ne'um YHWH utterance of Jehovah or Jehovah's promise. Word ne'um that is saying word etc. sufficiently special to divine oracles. It indicates certainty infallibility of promised things. Likewise 1 Timothy 1:15 and 3:1.

   3. Promise's matter: and I will make covenant with house of Israel and house of Judah. Act of covenant-making promised with this word karati that is and I will cut hew out. Word karat by Greeks translated by poieō I make Hebrews 8:8-9 and suntelō I complete or sunthekē covenant 8:10? (Deuteronomy 8:9?). Karat solemnly cut hew in pieces as branch from tree cut off hewn 1 Samuel 31:9. When with word berit covenant joined says covenant stand make enter contract Genesis 15:18. For who covenant made first swore thereafter through pieces of in pieces cut beast passed as if they said: let him hacked hewn in pieces be let his members in parts pieces divided be let he be like that beast who contract shall broken have Jeremiah 34:18.

   B. Negotiating parties of this testamentary covenant three-one Jehovah; Jehovah Father who covenant at His time with to-be-redeemed sinners in election's eternal decree delineated determined. Jehovah Son who redemption's journey for to-be-redeemed sinner on Himself taken; Jehovah Holy Spirit who same according to decree in to-be-redeemed hearts present known makes.

   b. Men: with house of Israel and house of Judah. House of Israel ten tribes' kingdom; house of Judah David's kingdom which two houses after Babylonian captivity loosing somewhat to one grown and more perfectly also under New Testament under which however must understood all believers even from Gentiles. Compare Romans 11:17, 25-26; Galatians 4:26 namely so that Jehovah one and His name that is His service one be Jeremiah 13:11.

   C. Closed erected covenant berit chadashah new covenant.

   a. Word berit sometimes testament or settlement of one regarding his goods: many times covenant or settlement between more than one as we elsewhere noted. Now question could be which of these two here place through berit must understood? There are (1) who here covenant understand and well that of works to be renewed at Sinai in Ten Commandments' law. There are (II) who here rather want understand covenant of grace yet national covenant Exodus 19:5-6 which Israelites broken by their idolatry as with calf as with Baal of which we already at preceding period spoken. There are (III) who here internal particular covenant of grace want understand; but insofar as more solemnly dispensed with ceremonial solemnities. Fittingly enough here can understood whole Sinaitic covenant insofar as same included to itself establishment of national covenant chiefly by civil laws; renewal of covenant of works in Ten Commandments' law; and also renewal of covenant of grace in ceremonial laws. And nevertheless no reason why through berit also not understood testament since nothing else than covenant of grace's dispensation including besides bride-covenant as its matter same's dispensation as its formal to be covenantal testament.

   b. New covenant chadashah. That is excellent covenant in which sense that word in both Testaments many times occurs new song Psalm 33:3; 40:4; 96:1; Revelation 5:9; new commandment John 13:34; 1 John 2:7-8 or rather other covenant distinguished from preceding in which sense most generally occurs even in this matter Matthew 26:28; Luke 22:20. Other well not regarding covenant of grace's essence which through all ages one same is Hebrews 8:8 whereby it eternal covenant or eternal testament named there v. 20 but regarding dispensation insofar as hitherto dispensed through various typal shadows once dispensed will be without same.

   11. Rejected covenant which formerly established: not according to that covenant etc. v. 32 namely that which I formerly at Sinai established with your fathers. Hereby now noted

   1. Time of this established but afterward rejected covenant: in day that I took them by hand. In day that is nearly about that time not exactly on that day on which I took them by hand be-hazaqati or their hands made strong to maintain preserve which they already long had; but also same to strengthen increase whereby they their enemies Egyptians willing unwilling could go out.

   2. End aim of this established covenant of their hand strengthening namely their leading out Egypt le-hotzi to lead out to bring out. Gives to know that although their hands strengthened yet by their powers not could go out; and further that they need had to be led out brought through Him.

   3. Established covenant's destruction overthrow which twofold:

   a. Israelites' one: because they broke My covenant hefiru they made void powerless made. Hippir signifies broken shattered been: whence hippir broken scattered transferwise made void destroyed abolished. Paul sets in Greek by katargein Romans 6:6 which word in Latin can translated by abrogare otium inutile facere that is abolish idle useless make or as ours Romans 6:6 translate by make void; see also Galatians 5:4. This now happened by breaking national covenant or by idolatry as well with calf as with Baal.

   b. God's other: and I ruled over them ba'alti. Word not one same way translated nor in one same sense. For it sometimes means married man strong love as his housewife have marriage bond maintain; thus sense would be although I them greatly loved like man His wife; and then would stretch to aggravation of broken covenant although I them most tenderly loved yet they

   (c) from the Egyptians' service ceremonies; witnesses Dionysius Cassius Lucianus Plutarch Strabo Diodorus Siculus Chaeremon Herodotus Manetho Sanchuniathon. (2) Since that agreement by no means by chance arisen then one of two said; either Egyptians received same from Hebrews or Hebrews from Egyptians: but first not can said therefore that (a) Egyptians according to cited writers first inventors devisers of religion things. Then (b) because of their antiquity preeminence regarding idolatry more inflated been than from others received mingled. (c) Because so much hatred toward Hebrews had that no one sensible could be that they their institutions from them want accept borrow. On contrary (d) intelligent ingenious other nations very easily their religion adopted imitated. Also they moreover (e) no reason had to transplant their religion: for so great agreement with them been that they however not could done because generally by all peoples so hated despised for trifles refuse-heaps held. Do (3) that although adopting borrowing of these solemnities from Egyptians thus their transplanting to Israelites most helps; not hinted Ezekiel 23:20 where by wantonness lewdness must understood those institutions decisions which they from Egyptians received adopted which by wantonness lewdness expressed. Through that partial solemnities permitting allowing Israel with those wantonnesses adopted wanted draw back through which same most fed. (4) And say that God according to His wisdom followed not by those solemnities devil honor service proved that He also heathens through those heathen solemnities customs wanted call to Jews' religion. Finally they bring (5) testimonies such as it were agree with them: namely Cyril Alexandrinus Chrysostom Justin Martyr Theodoretus Irenaeus Origen Jerome Tertullian Gregory Nyssen Augustine Prosper Aquinas others: (1) Same those grounds brief compact against Egyptians first religion inventors devisers cannot those heathen writers truly testify; at least speech against whole patriarchal period through all particular periods as on places demonstrated which time theology from Egyptians not could fetch. (2) Agreement Jews Egyptians theology not so great as learned men pretend. (3) Agreement they try prove what thereto bring so small scarcely likeness bears. (4) Writers agreement cited most New Testament flourished thus two thousand years from first Egyptians likewise Israelites distant those things nothing firm show: Dionysius Cassius lived philosopher Marcus Antoninus time Christ year almost 163. Lucianus same century after; Plutarch Nero Trajanus little before Christ year 97. Strabo Tiberius time Christ year 16. Diodorus Siculus Julius Caesar Augustus Christ's birth; Chaeremon Egyptian Egyptian matters Nero Trajanus times; Herodotus Greeks' oldest historiographer Darius Hystaspis Xerxes Artaxerxes Longimanus time world year about 3430. Manetho Egyptian priest says from columns Mercury Trismegistus writings compiled lived Ptolemy Philadelphus world year 3670. Sanchuniathon Byblius Phoenician history Phoenician tongue Porphyry Semiramis times which from Mosaic not far Scaliger Vossius contradict. Whatever at least Porphyry well four hundred years younger Moses; Scaliger Vossius many years more: writings long lost learned men hardly from him bring anything opinion.

   What firm therefore those times writers by great interval distant witness? They say might done from books them present but us distant: but had none contemporary these Israelite Egyptian matters. Therefore (5) sees agreement writers testify between Hebrews Egyptians only their times theirs: which not hinders (6) why not Egyptians wisdom reverers prudent men religion solemnities formerly Abraham; afterward Joseph; likewise Moses among them his wisdom miracles venerable especially gave laws great wisdom majesty shining; moreover Joshua splendid triumphs Jews beyond contempt Canaanites surrounding peoples borne Mosaic religion solemnities even Egyptians propagated; finally Solomon his wisdom Egyptians wisdom desirous beyond measure contempt Egypt king thought good give Him daughter marriage; not unlikely through her Solomon religion solemnities Egyptians propagated. Finally (7) fathers renowned men others' reverences authorities; spoke their opinion very renowned men themselves without authorities proofs; generally say not what renowned men want; more than want; not seldom against renowned men contrary: all piece piece set forth work proportion not allows: very renowned Witsius (in suis Ægyptiacis) all neatly fully briefly said see not what this better desired required.

   XLVIII. Second: Whether moral law Moses given under New Testament abolished? Anabaptists law works covenant moral New Testament books confound say absolutely yes. Socinians easier hold standing (1) man justified works not law's but gospel's: (II) New Testament saved Christ's satisfaction without any faith Christ's satisfaction: (III) law observing nothing else Moses' law Crellius improved increased. Reformed acknowledge civil law particularly Jewish republic concerned that republic abolished; though laws natural equity rule now place: ceremonial law Christ coming things shadow abolished. Accurate Reformed distinguish threefold covenantal use directive use then works covenantal use threefold power: (1) justify acknowledge all same general wholly removed. (II) Condemn acknowledge removed remark those covenant grace. (III) Drive Christ; insofar yet place regarding elect yet must will converted. Directive use all binds beforehand nature law one same; some abolished Moses given: thus some Papists Dominic Soto Suarez Medina others; ours Jerome Zanchius Wolfe Musculus: others think not simply only regulated old church childish education especially second table ceremonial service fourth commandment Jewish Sabbath sanctification: others better simply deny abolished: (a) nature law moral law enclosed binds heathens Romans 2:14-15; 1 Corinthians 9:20? Also man's nature built same remaining cannot abolished. (b) Moses prophets everywhere moral Sinaitic law explain confirm urge not only old likewise new church. Compare 1 Corinthians 10:5-12; Deuteronomy 25:4 1 Corinthians 9:9 Isaiah 2:2; Micah 4:2 etc. (c) Savior expressly not come dissolve law certainly moral fulfill Matthew 5:17-19. (d) Apostles everywhere law authority confirm Romans 3:31; 2:9? (7:9?); 1 Timothy 1:8-10; 1 Corinthians 14:34; Galatians 5:14; Ephesians 6:1-3; James 2:8-12. (e) Abolished then now not ten only nine moral commandments count. Object: (1) believers New Testament under law Romans 7:14-15 6:14; Galatians 3:23-24 5:18. Answer (*) Not ceremonial nor civil: (**) Not legal covenant evangelical. (b) Law dead letter said law dead Romans 7:4. Answer Law evangelical knowledge v. 7-8. (c) Law grace opposed John 1:17. Answer Legal covenant opposed grace covenant. (d) Law not justified. Answer Not follows law directive use abolished. (e) Righteous law not given 1 Timothy 1:9. Answer (*) New Old Testament. (**) Christ justified law not condemn Galatians 5:23 word law jurists law punishment bond punishment itself.

   XLIX. Third: Ceremonial law Moses given forever observed? Jews easier reject Jesus law abolisher God Moses solemnly given assert fixed. John 9:16; 5:16,18 apostles dispute Acts 15 Paul Hebrews through elsewhere. Socinians Christ Moses law improved assert Christ ceremonial law removed nothing Christ-seeing mystery infolds. Anabaptists Socinians agree Christ Moses laws abolished. Protestants Reformed opinion distinctly fourth commandment origin morality. Cocceius moral law pure grace covenant lately asserted fourth commandment ceremonial abolished. Accurate Reformed distinguish threefold Sabbath: Jewish Paradise God's rest; Christian Christ's grave rest His resurrection; Ten Commandments law unlimited seventh day sanctify God appoint. Concede Jewish Sabbath Christ's grave rest ceremonial abolished; teach Sabbath Ten Commandments moral perpetual. Proofs (1) Paradise place no ceremonial laws Genesis 2:1-2 Exodus 20:11. (II) Ten Commandments law Christ iota tittle not removed Matthew 5:17-18. (III) Certain Sabbath seventh day Christ's resurrection reckoned on apostles authority New Testament observed Acts 20:7 1 Corinthians 16:2 (Lord's Day Revelation 1:10) fourth commandment precept seventh day sanctify God point. (IV) Nowhere read fourth commandment abolished. (v) Abolished now not ten nine moral commandments. Allege contrary: (1) Sabbaths moral laws distinguished. Answer Ceremonial chukkim statutes. (2) Sabbath sign Exodus 31:13,17 Ezekiel 20:12. Answer Sign once New Testament (signs typal ceremonies) present grace I LORD sanctifies v.14. (3) Fourth commandment Sabbath changed seventh first week day not moral general. Answer Neither fourth commandment Sabbath nor anything fourth commandment changed: commandment nothing else demands seventh day sanctified which God determine. (4) Fourth commandment Sabbath spiritual rest image ceremonial law works Christ brought appears text Hebrews 4:1-12. Answer Less ceremonial law rest: Sabbath constantly image heaven rest after life v.11. (5) Sabbath no place Sinai lawgiving. Answer Not appears Exodus 20:11 Exodus 16:22-23.

   L. Fifth: Whether Ten Commandments law pure unmixed covenant of grace? Jews Pelagians Socinians Papists seeking justification works moral law bring whole Sinaitic lawgiving therein Ten Commandments therefore only to covenant of works. Contrary Peter Baro Stapletonus Saumur professor some other English bring same to covenant of grace: these though on with different suppositions very renowned Cocceius follows because he asserts before lawgiving absolutely nothing else place had than promise or grace testament John Cameron very renowned theologian his disputation on threefold covenant Heidelberg first held acknowledged lawgiving neither covenant of works nor covenant of grace but certain third or subordinate as under preceding service been covenant. Didactic Part already formerly showed whole Sinaitic lawgiving renewal covenant of works regarding Ten Commandments law and covenant of grace regarding ceremonial law and moreover national external covenant chiefly regarding civil judicial law: after which same not unfittingly mixed covenant called. Therefore deny that Ten Commandments law covenant of grace: (1) Because §18 showed therein renewal covenant of nature works. (II) Because Ten Commandments law itself before golden calf idolatry law been therefore not single covenant of grace; law against grace constantly opposed John 1:17 law because foreshadowing duty under punishment threatening Exodus 20:5,7. (III) Because not promises sins' forgiveness; not offers Mediator Jesus His satisfaction sins; also faith in Mediator Jesus not demands. (iv) Because after calf-making not covenant of grace therefore also not before same: for everywhere same Ten Commandments law not only duties regarding but also promises threatenings regard: after which God called jealous God who fathers' sins visits punishes in children and shows mercy lovingkindness to those who love Him keep His commandments Exodus 20:5-6. And what substantial difference distinction I pray between this and following two inferences: do this and you shall live and cursed who not continues etc. Compare Exodus 24:6-7. Moreover unlikely that from pure unmixed covenant of grace even form of covenant of works would.

   (v) Thus from works justified: for Ten Commandments law according all consent encloses good works. However against these brothers follow very renowned Cocceius with proofs: (1) Grace covenant's angel preface says I LORD your God which to covenant of grace belongs. Answer (a) Though this formula usually on covenant of grace rests yet same sometimes also to godless hypocrites extended Ezekiel 20:19-21,23. Sometimes (b) creation preservation to all without distinction Jeremiah 31:27. Often (c) God of Israel named because of national covenant whereby He for Himself that whole people chosen appropriated Exodus 19:4-6; Deuteronomy 7:6; Psalm 135:4; Isaiah 41:8 etc. In this sense must altogether that formula in Ten Commandments law taken. Finally (d) though this formula also here have power of covenant of grace no thing hinders why God His law's observance by His people not urges with reasons from covenant of grace taken. (2) Ten Commandments law called book of covenant and God hearing same covenant made with Israel Exodus 24:7 and 30:18 etc. Which if not legal covenant beyond doubt covenant of grace. Answer Renewed national works grace covenant as Didactic Part demonstrated. (3) Second commandment God promises mercy chesed. Answer (a) Works covenant also promises on its way eternal life as grace; but not as strictly said merit. (b) Let word chesed grace lovingkindness to covenant of grace belong; does He then to urge with reason from covenant of grace taken therefore covenant of grace only? (4) Ten Commandments law contains believing man's duties therefore covenant of grace formula. Answer Ten Commandments law not only covenantal use but also directive; as said; covenant of grace therefore? (5) Ten Commandments law also commands faith: what faith prescribes commands covenant of grace. Answer (a) Covenant of grace properly not commands like Pelagians Socinians Papists want; but only promises demands or promises conditionally. (b) Ten Commandments law unlimited believe in God; but not particularly must believe in Mediator Jesus which however to covenant of grace's essence belongs.

   LII. Sixth brings: Whether offerings before Moses' times not God commanded been but free solemnities exercises which not stretched to sins remember mention and typically reconcile; which neglected by no means anyone of people guilty made? Pelagians Socinians Remonstrants Papists their way because easier reject that men patriarchal period by nature law observing only without any Mediator satisfaction or Mediator faith saved; assert that point fixed. Jews bring ceremonial law's origin to golden calf making (Dio. Abarbanel on Jeremiah 7:32?). Very renowned Cocceius because under promise period which on him flows to golden calf making nothing in church place had except promise or grace testament; no law whether moral ceremonial faith itself namely so that sin still present not imputed or from church's blessedness take away; no but so that by much rather same blessedness from it appropriated left which to us comes under New Testament: acknowledged well that offerings under patriarchs' time from God given but not commanded and thus free solemnities whose neglect people's death-guilt not brought; though neglecting despising same in some idea sin would make. (Did. Cel. Cocceius de Indag. Sabbat. §§ VI VII). There among that very renowned man's disciples very humble who because despaired that he his teacher's true genuine opinion against proofs' attack honestly boldly could defend lays under his teacher and then with great cry shouts that his teacher's opinion not honestly shown set forth. Says that they stand: (1) Fathers before Moses' times offered offerings (II) They offered in faith. Cocceius of covenants §305. (III) They offered God institutor but without strictness necessity service as later introduced: (IV) They could not without sin despised neglected: thus this point remains or same strictness necessity service as Moses afterward commanded offerings? As if divine institution man's command not utmost necessity to obey laid. Reformed hitherto though not say that in so great faith so many sorts place had as afterward under Moses: because in private congregations (not national church) by patriarchs Spirit-driven regarding according to matters' needs easily determination could made; assert that also offerings under patriarchs place had as well commanded and thus with same strictness necessity must observed as afterward under Moses: Reasons (1) Because all divine institutions also commands and thus with all strictness necessity must obeyed maintained on pain of eternal death: unless then want receive excusable sins or [so-called evangelical] Papists' counsels. (2) Because expressly read that commanded patriarchal period indeed to typical sins' reconciliation Job 42:7-8. (3) Because offerings to consecrate priests especially continual offering which under patriarchal period commanded by very renowned Cocceius acknowledged same nature as others. (4) Because offerings multitude by God determined shown to Moses on Sinai mountain before golden calf Exodus 25:40. (5) Because ceremonial sacraments circumcision Passover same nature offerings expressly commanded before calf-making and well under heaviest extermination pain Genesis 17 Exodus 12:15. (6) Because whole ceremonial laws' band without time determination by apostle handwriting which against us was called Colossians 2:14. (7) If divine institutions set which God not commanded and to observe or not observe in itself would leave then must Papists' counsels accept allow. (8) Because if not all sins against divine institutions people's death-guilt would bring then must Papists' excusable sins allow. (9) Because if all granted that offerings for calf-idolatry with same strictness necessity from God commanded not been nevertheless remain that at least with some strictness necessity commanded been which to matter enough.

   Meanwhile allege opposite opinion: (A) Punishment bond Deuteronomy 27:26 Cursed who these law's words not all confirm doing them which utmost strictness breathes not heard been for calf-idolatry. Answer (a) Though lightest sin because infinite God's majesty offends brings always death-guilt with it whether heard not. (b) That same not read before calf-making proves not that same by that time no place had. (c) Suppose that exactly particularly no place had under patriarchs; follows therefrom that offerings which then offered not been instituted commanded that free solemnities been which must with all strictness necessity observed? (D) That God particularly Moses' time instituted offerings for sins and distinguished between clean unclean. Answer (a) Also instituted Job's time chapter 42:7-8. Then (b) most matters not change. (E) That God Jeremiah 7:22 testifies that with Jews' fathers not spoken nor commanded of burnt peace offerings sacrifices; but that He commanded them this saying obey My voice. Answer (a) When led them out Egypt commanded them no offerings therefore never beforehand commanded; how hangs together? (b) That these words not unlimited can understood appears because brothers themselves acknowledge offerings already beforehand instituted expressly commanded Exodus 3:18 and 5:1,3 compare Job 42:7-8. Therefore only comparatively sense so that not so much offerings as well obedience then commanded. (F) That God by Moses to Israel gave decrees not good through which ceremonial laws understood Ezekiel 20:25-26. Answer (a) Here nothing of calf-sin no but rather of other sins for example Sabbath-breaking nothing of death-guilt sin still on them lying; indeed also nothing of ceremonial yoke imposing. And by decrees not good rights thereby they not live understood not particularly ceremonial laws but as v.21 decrees not good and mishpatim rights judgments in under which by no means would live. (3) Old Testament ministry by calf-making caused called ministry of death condemnation 2 Corinthians 3:7,9. Answer (a) New Testament beginning from first gospel: contrary preceding chapter §29 purposely extensively taught. (b) That service place had so long heir child that is from first gospel to Christ unless brothers backward set that patriarchal church adult Moses' time child become. (C) That according Moses' law defiled not by certain solemnities offerings purified for unclean held indeed exterminated from people: something which nowhere said under patriarchs. Answer (a) Defiled not held unclean includes contrariety. (b) That such no place had under patriarchs how proved? (c) Suppose that this exactly particularly no place had under patriarchs; follows that offerings which then offered not instituted commanded free solemnities which must all strictness necessity observed? (D) God Moses time instituted offerings sins distinguished clean unclean. Answer (a) Also Job time commanded Exodus 19:12-13. Then (b) not change purposes. (E) Ezekiel 20:25-26 God gave not good decrees rights thereby not live ceremonial laws. Answer Here nothing calf-sin rather other sins e.g. Sabbath-breaking nothing death-guilt sin still lying nothing ceremonial yoke imposing. By decrees not good rights not particularly ceremonial laws but v.21 decrees not good mishpatim judgments no means live. (3) Old Testament service calf-making caused death condemnation ministry 2 Corinthians 3:7,9. Answer Places not particularly Old Testament believers but sinners under works covenant outside Christ. (4) Law transgressions' sake thereto set Galatians 3:19. Answer (a) Here nothing calf-transgression but transgressions (b) Nothing particular ceremonial law calf-making thereto set but moral with ceremonial thereto given to bring elect to transgressions' knowledge acknowledgment then seek Redeemer Christ v.24. (5) Ceremonial law handwriting against us to Christ Colossians 2:14. Answer (a) Law been not only since calf-making: nor (b) because testified actual death-guilt on believer still lying but possible (potential) death-guilt or sin's intrinsic merit from eternity by Christ from them on Himself transferred through bloody shows represented as §13 said. (6) Matter itself speaks that after calf-making from Israelite people not permitted approach God altar holy of holies unless through priests high priest and even these only once year certain fixed laws etc. Answer (a) This also before golden calf not permitted Exodus 19:12-13. Then (b) not happened because actual death-guilt still on them lying but because sin's intrinsic merit to know without Mediator Christ no one permitted approach God.

   (VIII) Eighth: Whether Israelite people because of golden calf idolatry from one free state which hitherto enjoyed thrown into service bondage state? Very renowned Cocceius to more broadly distinguish promise period from law period or Old Testament which he begins with golden calf; and to more grace of New Testament above Old Testament; asserts that under first periods well equally been under death-guilt; but that to them their death-guilt not imputed been; but that same because of calf-merit nevertheless imputed been: and that therefore not only not had complete sins' forgiveness nor complete child-adoption sanctification lordship as under New Testament; and also that they not only been under certain wrath death from God deprived quiet conscience confidence boldness approach God which under New Testament enjoy; but also that they placed been under law service world first principles under certain power dominion of Satan angels rulers elders priests prophets as so-called gods: and that they because of all those images had certain service spirit to fear rather than child-adoption spirit Romans 8:15; 2 Timothy 1:7. Other Reformed deny that calf-idolatry thereto stretched: (1) Because their death-guilt by eternal self-surety undertaking by Christ from elect who would believe taken away on Himself transferred so that they complete forgiveness had; therefore same as still cleaving not could imputed reproached. Things demonstrated V Book Chapter II §§ IX XVIII and VI Book Chapter VI § XXVII. (II) Because breaking divine law also before golden calf actually had so death-guilt Exodus 20:5,7 as ceremonial law e.g. continual offering also even atonement offerings sins Job 42:7-8 and whole ceremonial laws band to Moses drawn shown before golden calf. (III) Because Scripture nowhere read that because of calf-idolatry or death-guilt or ceremonial laws yoke Israel imposed. Meanwhile allege contrary: (1) Jeremiah 30:32 place. Answer Here nothing calf-idolatry; death-guilt marrow; nothing ceremonial yoke imposing nothing death-guilt imputation as through both happens: therefore nothing belonging. (2) Ezekiel 20:25-26 place. Answer Nothing calf-sin but rather other sins e.g. Sabbath-breaking nothing death-guilt sin still lying nothing ceremonial yoke imposing. By not good decrees rights not live not particularly ceremonial laws but v.21 decrees not good mishpatim judgments no means live. (3) Old Testament ministry calf-making caused dead's condemnation ministry 2 Corinthians 3:7,9. Answer (a) Old Testament beginning first gospel: contrary preceding chapter §29 purposely extensively taught. (b) Service place had long heir child from first gospel Christ unless brothers backward that patriarchal church adult Moses child. (C) Moses law defiled not certain solemnities offerings purified unclean held exterminated people: nowhere said patriarchs. Answer (a) Defiled not unclean held includes contrariety. (b) Such no place patriarchs how proved? (c) Suppose exactly no place patriarchs follows offerings then offered not instituted commanded free solemnities all strictness necessity observed? (D) God Moses time offerings sins clean unclean distinguished. Answer (a) Job time commanded Exodus 19:12-13. (b) Matters not change. (E) God decrees not good Ezekiel 20:25-26 ceremonial laws. Answer Nothing calf-sin other sins Sabbath-breaking nothing death-guilt nothing ceremonial yoke. Decrees not good rights not live v.21 not ceremonial but decrees not good judgments no live. (3) Old Testament service calf-making death condemnation 2 Corinthians 3:7,9. Answer Places not Old Testament believers sinners works covenant outside Christ. (4) Law transgressions sake set Galatians 3:19. Answer Nothing calf-transgression transgressions (b) Nothing ceremonial law calf-making set moral ceremonial thereto elect transgressions knowledge acknowledgment seek Redeemer Christ v.24. (5) Ceremonial law handwriting against us Christ Colossians 2:14. Answer Not only since calf-making nor testified believer still lying actual death-guilt but possible death-guilt sin intrinsic merit eternity Christ transferred bloody shows represented §13. (6) After calf-making Israelite people not permitted approach God altar holy of holies unless priests high priest even these once year fixed laws. Answer Before golden calf not permitted Exodus 19:12-13 not because actual death-guilt still lying but sin intrinsic merit without Mediator Christ no one approach God.

   The Didactic Part

   III. Seventh therefore perfectest covenant of grace dispensation under New Testament after covenant Mediator now rightly revealed established: as of whom foretold Daniel 9:24,27 that in that time transgression seal sins reconcile iniquity bring everlasting righteousness through all confirm covenant of grace. This dispensation named then once (1) New Testament Jeremiah 31:31; Hebrews 8:6-8. And well testament because same covenant of grace dispenses confirmed strengthened by Testamentmaker's blood not typal but His true blood Matthew 26:28; Luke 22:20 with Hebrews 9:16-17 yet new testament not only relation to worn old Hebrews 8:7 nor only because all most excellent testament in which sense new things generally Scriptures said preeminent Psalm 33:3; 40:4? (44:7?); 96:1; 1 John 2:7-8 but chiefly because always new bloom to world's end and never like old oldened abolished. Then once (II) second testament Hebrews 8:7 relation to first abolished. Then again (III) better testament Hebrews 8:6 and 7:22. Also (IV) eternal testament Hebrews 13:20-21 since (1) same inheritance bestows eternally followed Hebrews 8:10-12 with Genesis 17:7 and (2) since lasts to end of ages without any change 2 Corinthians 3:11.

   IV. This testament now with us nothing else than this world's last most perfect renewal dispensation of covenant of grace which rests on its already established likewise crucified buried raised glorified sitting at God's right hand and thence pouring out in fuller much more abundant measure His Spirit and through same Israel with Judah uniting so that with elect Gentiles from all nations together grow perfect body.

   V. Its contriver three-one God: (1) Father as Jehovah householdwise first supreme covenant-worker Jeremiah 31:31,33. Because He undertakes (a) to be covenant-God in Christ His only Son for all who Him as chief end His reward as only Mediator with true faith receive 2 Corinthians 6:18. (b) To give them His Son as all most sufficient Redeemer John 3:16; Romans 8:32 who for them wisdom righteousness sanctification redemption 1 Corinthians 1:30 so that in Him perfect be Colossians 2:10. (c) That He their by will send His Spirit Luke 11:13; Ephesians 3:14-16. (d) That He will be Justifier of those who in Him His Son believe Romans 3:24-26. (e) That He them bless with all spiritual heavenly blessings in Christ Ephesians 1:3; Titus 3:4-7. Then (2) Son Hebrews 9:15-17 who here undertakes: (a) that He them blood death buy John 10:11,15; Hebrews 10:5-6,8-9 Ephesians 5:2; Acts 20:28; 1 John 1:7 and thereby (b) them redeem from all spiritual enemies sin Satan etc. reconcile with Father Acts 26:17-18; Romans 5:1-2,10-11; 2 Corinthians 5:20-21. (c) That He bring them eternal life John 10:27-29. (d) That He be their way to Father John 14:6. Finally (3) Holy Spirit Hebrews 10:14-17 who here undertakes: (a) that He regenerate convert cleanse from defilements restore in them God's image 1 Corinthians 6:11; John 3:3,5; Titus 3:5; Galatians 5:22. (b) That He teach lead them in all truth so that in truth after Spirit walk John 16:13; Romans 8:1; Galatians 5:25. (c) That He strengthen them with all power inwardly Ephesians 3:16. (d) That He seal them child-adoption all spiritual goods with His testimony seal pledge Romans 8:16; Ephesians 1:13-14. (e) That He them in all adversities by consolation Teacher Leader John 14:16-18; Romans 8:23,26-27.

   VI. Moving occasion as it were hereof and to promise enter this new covenant of grace dispensation outside (a) Israel's utmost distressed needy oppressed state both long because of manifold covenant-breakings idolatry other abominations by Shalmaneser scattered through Assyria lands 2 Kings 17:1-24 and 18:9-13 as Judah's either still to be captive carried or already captive in Babylonian captivity. Therefore God promises to consolation this new covenant-making and therein redemption from all spiritual misery Jeremiah 31:31-35. Then (b) Old Testament's natural imperfection its insufficiency to salvation Hebrews 7:18-19 and 8:6. Through (c) our spiritual misery's great weight from fall from all death from God's wrath from eternal perdition springing that same without this covenant-making its dispensation through God's Son Himself not wholly could removed. Compare places Romans 5:12-14; 6:23; 3:9-20; Ephesians 2:1-3; 2 Timothy 2:25-26; Galatians 3:10 with Acts 4:11-12; Romans 6:1,3; 2 Corinthians 5:21; Galatians 3:13-14; Matthew 11:28 with Psalm 34:19? (94:19?) and 51:19. Inner moving occasion not men's some true righteousness merit as Israelites Jews much less heathens as it were reward this covenant of grace dispensation procuring; but His pure unmixed lovingkindness heart.

   VII. Covenant-making parties or (1) chief God triune same who already said contriver thereof and well as Jehovah Jeremiah 31:31,33; Ezekiel 34:25; 37:26-28; 20:24-25. (II) Least Israel house Judah Jeremiah 31:31; Hebrews 8:8 and well Israel more generally marked whole Jewish people originally from Israel Psalm 25:22; 128:6; Isaiah 50:1? (41:8?); Matthew 8:10; Luke 1:16; Romans 9:31 word's power emphasis you have Genesis 32:24-30 likewise more distinctly as kingdom against Judah kingdom opposed Jeremiah 36:2? (31:36?) and 51:5; sense whole church from Jews Gentiles together Galatians 6:16; Hosea 1:11; Zechariah 1:19. Sometimes comprises in general against which opposed fleshly Israel 1 Corinthians 10:18. And well in this all most ample sense must taken in this covenant-making piece namely to signify Jews Gentiles in one same Christian church united. Between these utmost parties comes middle namely New covenant Mediator 1 Timothy 2:5; Hebrews 8:6,11,15 and 12:24 Jesus Christ's Person Offices States humiliation exaltation satisfaction-redemption through satisfaction merit whole fifth book Theology which here brevity's sake not repeat.

   VIII. Covenant-making content contains (1) one side outstanding promises namely those three which in covenant-making Exegetical Part long ago listed: (1) regeneration conversion illumination: (2) communion with God: (3) forgiveness of sins. Under which all comprehended what to well-being godliness so here as hereafter to most perfect complete blessedness desired can be. (II) Other side mutual men's duties which God's promises answer and their way in same contained comprehended: hereunto so that we understand grasp that duties by this covenant-making from elect who in this will pass expected not from own power but by covenant-grace itself to be placed. Under these (1) first fundamental duty whereby covenant will be true living faith. For while God promises certainly requires faith whereby promise received: and while promises sins' forgiveness certainly requires faith whereby His satisfaction merits laid hold without which no forgiveness contained Acts 10:43. Then (2) second duty conversion Ezekiel 36:31. For while promises sins' forgiveness requires not that covenanting ones same hate flee? While promises remove stone heart place flesh heart requires feeling repentance humiliation preceding stubbornness obstinacy? Further (3) third duty agreement with His law in heart life both inward disposition outward walk intercourse. For while promises give His law in their midst in their hearts requires that they toward those laws comport behave? Especially since expressly promises that He make them in His statutes walk Ezekiel 36:27. Moreover (4) fourth duty complete self-denial self-dedication to God: for while promises that He their God be requires not from their side that they again their people be that is that they deny themselves appropriate dedicate to God Luke 9:23. Finally (5) pure zeal exercise to God more more know: for while expressly promises they all know Me from least to greatest expects not therefore this from them?

   IX. Therefore these things also Old Testament belong their way: sufficiently teach that New from Old not differs in essentials; but only circumstances regarding new much perfecter dispensation way: Namely (1) insofar as confirms strengthens by already established Mediator's blood death who Himself offered for their sins Isaiah 53:10,14; John 8:36; Acts 15:11 there faith of Old Testament believers confirmed on future Messiah who Himself would offer for their sins; there rests leans on present living Messiah on His already established offering on Him already glorified John 1:14; Acts 13:31-34; Romans 10:9; 1 Corinthians 5:7; 1 Timothy 3:16; Hebrews 11:1-4? (11:39-40?); 1 John 4:2. (II) Gospel doctrine more perfect distincter clearer revealed under New Testament there more dark confused general set forth Acts 4:2; John 3:19; 2 Corinthians 3:18; 2 Peter 1:19. (III) New Testament promises purely spiritual heavenly Romans 3:25; 5:1-2; Ephesians 1:3; Hebrews 6:11? (9:11?). There formerly wrapped temporal blessings Canaan land etc. Genesis 15:5,7-8; 17:2,7-8; Psalm 105:8,11; Deuteronomy 28:1-14. (IV) New Testament service true spiritual John 1:14,17 and 4:21,23; Galatians 3:24-25; 4:1-9; Ephesians 5:1,15; Hebrews 9:1-12 and 10:1-10. (V) New Testament church without any respect persons places dispersed over whole earth Isaiah 11:12? (49:6?); Jeremiah 3:17; Malachi 1:11; Matthew 28:18-20; Romans 10:18 and 15:8-12; Colossians 1:23; Revelation 7:9 there formerly limited determined within one Jewish land few fellow-countrymen Deuteronomy 33:4; Psalm 76:1-2 and 147:19-20; Romans 3:1-2; Ephesians 4:12. (VI) Spiritual gifts in fuller variety dispensed under New Testament than under Old Isaiah 11:2; Joel 2:28; John 7:38-39; Acts 2:4,16-17,33; 1 Corinthians 12:4-10,31. (VII) Spirit's efficacy regarding gifts' use noted greater under New Testament than Old Acts 2:41; 4:4; 8:6,12; 9:35; 10:21? (44?); 19:20 and 21:20. (VIII) This dispensation's perseverance lasts to last judgment Matthew 28:20; 1 Corinthians 11:26; Ephesians 4:11-13 when preceding dispensation this coming served Hebrews 8:7-8. Finally (IX) freedom much greater now under New Testament than formerly under Old.

   Because here church treated as adult son Galatians 4:1,4-5 there treated as somewhat servant under ceremonial law's tutelage Galatians 3:10? (4:10?); 28.

   IX. This period's church state must beginning regard and end whence or entrance regard and end whither or exit. Entrance regard New Testament beginning taken general well when Old Testament ceases: days come Jeremiah 31:31 with Hebrews 8:7-8. More particular: (1) Foundation regard in Mediator's birth whereby to world given as Savior John 3:16 whereby God manifested in flesh 1 Timothy 3:16. (II) Preparation regard when given Mediator begun revealed to world by Forerunner John Baptist's preaching Malachi 3:1; Isaiah 40:3-4 with Matthew 3:11-13; John 1:6-8,27-29. (III) Confirmation which in Christ's death when Christ cried it is finished John 19:30 namely Old Testament when veil torn Matthew 27:51; Mark 15:38 with 2 Corinthians 3 when Old Testament's seal namely Passover abolished and in its place set New Testament's seal namely Lord's Supper Matthew 26:17-31 when God Old Testament offerings rejected Hebrews 10:7-11 when New Testament by New Testament's blood consecrated sanctified Matthew 26:28 with Hebrews 10:18 when Testamentmaker's last will confirmed strengthened by His death Hebrews 9:18-20 when Testamentmaker to His apostles charge laid to preach gospel over whole earth Matthew 28:16-20. Finally (IV) solemn proclamation gospel's publication Pentecost day Acts 2:1-3,5.

   X. New Testament's duration regarding endpoint whither or its exit will be Christ's coming to last judgment when eternity's time duration beginning take. Years of this duration to count determine no one can Matthew 24:36; Mark 13:32. Meanwhile divine revelation to John shows chief church fortunes vicissitudes through certain fixed between-times so that after same whole history's thread not unfittingly brought can be. Although expositors over this scripture not one way work: for there are (1) who think that in its prophetic part certain sequence contained regarding church's future fortunes to end of ages: so that first seven seals one after another opened; then at opening of seventh seal seven trumpets one after another blowing heard; finally at sound of seventh trumpet seven vials poured out on beast's throne: thus Piscator Brightman Napier. There are (II) who make seven seals contemporary with seven trumpets one same meaning which afterward from chapter 12 in through other apocalyptic visions clearer represented would be: thus Pareus. There are (III) who think that in prophetic part double foretelling contained; one regarding Rome kingdom's fortunes from chapter 4 to 12 enclosed; other regarding church's commotions upheavals under that kingdom from chapter 12 to book's end: thus Josephus likewise in his apocalyptic key. We in this only difference not to judges sit; will us enough with all consent seven luminous between-times listed to which whole New Testament history fittingly brought can be. So that yet however that on seventh church's time to eternity shift about which in following particular chapter to speak. On each age will add apocalyptic words.

   First Age of the New Testament Church

   XI. First age of New Testament beyond doubt agrees with opening of first seal which shows Revelation 6:1-2. Whereby first seal means fulfillment gospel which hitherto hidden been and for Jews Gentiles Romans 16:25; Ephesians 1:9; 3:9; Colossians 1:26; 2 Timothy 1:10; Titus 1:2 though promise gospel to Jews though darker under cover by ceremonial shadows known been. Who this seal opens is Lamb that Lamb takes away world's sin John 1:29 formerly imaged by Passover lamb 1 Corinthians 5:7. Seal's opening by Lamb is first revelation of His gospel happens as well immediately by Christ with His living voice gospel proclaiming Mark 1:14 as mediately by His servants prophets apostles evangelists whole New Testament ministry Ephesians 4:11-13. Preacher awakening attention John first from four animals. Lion meaning evangelizing uplifting people to come see with John revelation to be made with lion that is fearless mind. This lion's voice thunderclap terrifying murdered hearers Isaiah 30:30 compare Psalm 104:7; Mark 3:17 compare Revelation 18:5? (14:2?) and 19:16.

   The vision itself shows horse; meaning those through whom Savior overcome that is enemies subjected brought under Romans 15:16,18-19 and white or blank horse on which victors triumphers wont carried; meaning purity whiteness of those serving Savior in His victories 2 Corinthians 11:12. Rider sitting on horse or Christ Himself as from Romans 15:16,18-19 ministry ruling prospering same; or God's almighty providence by His blessing making same useful prosperous. Bow war-implement suddenly striking even afar piercing to innermost; this signifies all spiritual warfare weapons 2 Corinthians 10:5 under which especially New Testament evangelical word which in this time arisen. Crown given to Savior is honor-mark as well kingdom's as victory's in His kingdom's foundation that is congregations' foundation through Asia Africa Europe in this time brought about. His exit threefold first from Father by eternal generation Micah 5:2 second from His mother by birth in time; third from Judea namely Jerusalem to whole earth for gospel proclamation: and victory he went forth conquering namely Satan sin world 1 Corinthians 15:54-56 conquering hearts Jeremiah 20:7 and so that he conquered further Jews' faithlessness as heathens' idols; then also persecution to last judgment. All these things will in continuation more fully recur.

   XII. First time therefore of New Testament church shadowed by opening of first apocalyptic seal. Whereby occurs (1) Christ's church reckoning beginning well true which derived must be from Christ's true birthday as common otherwise Dionysian according Dionysius Exiguus (little) Roman abbot lived emperor Justinianus time world year 3946 according Calvisius others. (II) Christ's birth which this reckoning's foundation when Christ in flesh come for which preceded (1) times' fullness Galatians 4:4 fulfilled Daniel's seventy weeks chapter 9:25 Judah's scepter with Herod Idumean removed Genesis 49:10 Jewish lawgiving only short time yet last John 19:7? (18:31?). (2) Rome world's description Luke 2:1 by Quirinius or Cyrenius hereunto specially sent whence by Luke first named. (3) Mary's betrothal Joseph who fellow-tribesmen originally one same Judah though not one same family since Mary from David descending through son Nathan but Joseph through Solomon. (4) Evangelical message to betrothed Mary regarding her conception birth of Messiah. Birth itself happened under Herod Great's rule Matthew 2 year thereof uncertain since likewise Augustus ruling Luke 2 but likewise year thereof doubtful because Augustus' years differently counted reckoned; besides all to Messiah belongs namely His name person both natures their union His offices both states humiliation exaltation His birth life death resurrection ascension sitting at God's right hand other matters more have fifth Book Theology which here brevity sake not repeat. (III) Seventh last most perfect to ages' end lasting dispensation of which in preceding Exegetical Didactic pieces of this chapter spoken. (IV) Jewish church religion's rejection followed city temple's destruction people's dispersion to which various occasions given namely Romans' occupation after Pilate hated rule of Marullus Cuspius Fadus Portius Festus Albinus finally Gessius Florus; Herods' various undertakings Antipas Agrippa Herod Agrippa younger; high priests' factions; Zealots' seditious stubborn movements. Cause given Gessius Florus' greedy cruelty against Jews; but also Jews' rebellion against Romans; Jews' follies murders peace allowed; Gessius Gallus' opposing attempts; Vespasian's brave deeds sent by Nero to curb people; finally Titus Vespasian's son destruction completing; which happened Vespasian's second year Christ's seventieth according Scaliger others seventy-second according Baronius little before Passover when whole people Jerusalem flowed together. Temple against Titus' will burned August 10 whole city conquered September 8. In that defeat according eyewitness Josephus 1,100,000 Jews by sword hunger slain captive sold 97,000 besides previous defeats slaughters of Jews. Thereby gone various foretellings Isaiah Amos Christ; likewise various signs followed Vespasian Titus' triumph over subdued Judea; Onias' temple destruction in Egypt people's dispersion over whole earth and sometimes new upheavals commotions. (v) New Christian church's planting substitution over whole earth to ages' end by Rider white horse that is Christ His messengers of which more distinctly its place must noted.

   XIII. Under this first age church was to all apostles' death namely evangelist John's perfect hundred years. In which twelve Roman emperors Caesar namely first seven from Julius excluding which belong Old Testament church time behind two or three years Trajanus which to following Christian church age bring. First Octavianus Augustus first founder Roman world dominion in whose time general peace to world restored and sign thereof Janus temple closed. Meanwhile this ignorant spiritual Christ's monarchy promoted while to His birth occasion gave. His fifty-six years begin variously some his first consulship others his tribuneship others his Actian victory others him assigned Augustus name whence Christian era reckoning ours although most Christ's birth join with his forty-second year. Second Tiberius with whom church coexisted twenty-three years. So that to his about twenty-first year Christ's death belongs. Third Caligula human monster thirteen years' time in whose almost third year Pontius Pilate because of his unfaithfulness against Christ by his own murder punishment bore and Christians' name pressed through Acts 11:26. Fourth Claudius under whom by Agrippa apostle James slain Acts 12:2 and very great famine been which foretold by prophet Agabus Acts 11:21? (28?) and moreover Jerusalem synod held. Fifth Nero thirteen years' time under whom Paul to Rome carried there in gospel labored tyrann's sword slain. Moreover Mark according Eusebius under this written gospel died; likewise first general persecution happened. Sixth Galba after seven months about twenty-five days by his successor slain. Therefore followed seventh namely Otho three months' time who against Vitellius in field battles victor in fourth defeat had and thus for public state peace as he said himself slain. Hereafter eighth namely Vitellius after eight months by his successor Vespasian in field battle overcome finally miserably brought so ninth Vespasian nine years eleven months' time. This by his son Titus after city temple destruction as said over subdued Jews triumphed peace temple consecrated therein Jerusalem temple's treasures placed. Tenth Titus two years two months' time. Eleventh his brother Domitianus fifteen years' time in which second general Christians' persecution happened. Finally twelfth Nerva one year four months' time under whom evangelist John thought Ephesus died. These age's three remaining years Trajanus to second age shift.

   XIV. With these must joined four popes or Roman bishops according Papists namely (1) Peter whom they want in Claudius' second year to Rome come and there twenty-five years papacy had according Jerome who this to Eusebius' chronicle sewn since not in Greek bound. Also neither Luke in Acts nor Paul in his letters though all most suitable occasion thereto nor whole history nothing least of that papacy. Indeed Paul when to Rome came and with first chief Jews dealt found Peter not at least mentions nothing Acts 28:17-31. Again Paul in letters from Rome written e.g. second to Timothy to Philemon etc. brothers' salutations who at Rome were does 2 Timothy 4:21; Philemon 23-24 etc. of Peter nothing least mention. Indeed all Luke of Peter relates all in Judea happened after time wherein he supposed to Rome traveled namely after Claudius' second year. For he Jerusalem imprisoned by Agrippa Aristobulus' son Claudius' fourth year in which Agrippa died according Eusebius chronicle and Dalesius' confession all herein agree (in Not. ad Euseb. Lib. II Cap. 16). Again Peter Jerusalem apostolic council time Acts 15 Christ year at least 51 according Baronius Claudius' ninth. But according Vale sius later. From here to Antioch traveled as want and there seven years bishop; then twenty-five years Roman papacy so very pruned that hardly few years remain to Nero's death. By this one whole papal monarchy ruins. For if monarchy as they fabricate to Peter promised Matthew 16:18 and when also according their opinion to him appropriated he no Rome bishop was; then monarchy not bound to Roman bishopric; no but much rather since after received monarchy become Antioch bishop thereto rather monarchy must bound fastened. Order beginning thus disturbed cannot less in first successors disturbed when some think Linus Clemens not successors but coexisting servants because then church no distinction between bishop elder yet customary been; others hold Cletus Anacletus one same: others after Peter Linus then Cletus: some Cletus after Clement. Me meanwhile because of following surer successors commoner follow and after Peter set (II) Linus Tuscan martyr whom said instituted that no woman head covered in holy places present be. On said sat eleven years. After this (III) Cletus Roman martyr who in very dark book regarding papal solemnities said twenty-five elders had: to this ascribe 12 years. On him said (IV) followed Clement I Roman martyr well by writings but lost renowned: to this ascribe 10 years so that last reaches Trajanus' third year and thus yet to this second age belong. Regarding these Roman popes and all following here as on threshold generally useful noted with Alstedius (Chronol. Cap. xxxi end) that Roman bishops not unfittingly divided into three classes: first simply shepherds without miters (mutsen) sufficiently almost martyrs from Linus to Sylvester I that is from Christ year 70 to 314. Second mitred bishops who not worst been but who by their traditions decisions for great antichrist throne preparing somewhat to same inclined from Sylvester I to Boniface III that is from year 314 to 606. Third comprises popes (pappas or rather pōpas) making great antichrist's body from there from Boniface III to Christ year 1623. This last class divided into five periods namely into four kingdoms and kingdom's downfall. First kingdom named that of great beast whose mouth Boniface III opened as lusting beast. Same lasted from Boniface III to John VIII. That is from Christ year 606 to 855. Second named great harlot's kingdom because John VIII or rather Johanna as woman sat at Rome; this earth's and bosom following imitated to Sylvester II year 999. Third kingdom that of great dragon from there to Innocentius IV year 1243. For this Sylvester wizard corpse-bearer deceiver seducer whose deceits following imitated. Fourth grasshoppers' kingdom from Innocentius IV or year 1243 to Julius II year 1503. Named grasshoppers' age because in this time various monks' orders arisen. This antichristian kingdom's downfall from Julius II year 1503. Who Peter's key Tiber thrown having with army armed and city going out said because Peter's key no more avails Paul's sword avails: by which deed this kingdom's decline seems signified. By rest falls antichrist's deliverance in Victor Roman bishop's time who recklessly proudly excommunicated Asian churches: his birth childhood Sylvester's time under whom in air this voice heard today child in church poured namely by those luminous excellent gifts presents Constantine Great church bestowed: youth Boniface III who first supremacy from emperor Phocas obtained: young manhood tyrannic strength with various conquests trades joined Constantine Great's time to Luther: finally increasing growing age old age from there to our times.

   XV. Follows theology state under this age. And of covenant theology we spoke chapter beginning. Symbolic had little: for scarcely anything occurs here except two sacraments holy baptism holy supper through which Old Testament economy transferred to New Testament economy unless to these two add ordination laying on of elders' hands whereby church servants consecrated and signified known their lawful calling necessary gifts' bringing. What apocalyptic figurative images concerns they indicated not so much Christian doctrine chapters as church fortunes. Systematic theology of this time likewise all following same essence with Old Testament theology all its periods times so that herefrom we may understand that we now nothing else believe than been in beginning; except that (1) Old Testament theology bound to promised will-be-revealed Messiah; there New Testament theology determined to Jesus Christ as now established Messiah of whom old theology nothing knew. (II) Our theology excludes all Old Testament typal figures whereby Messiah shadowed as yet to be. (III) Our theology its doctrines clearer distinctly presents Mosaic covering now removed wherewith those doctrines under Old Testament covered. (IV) Our theology on new tables represented well New Testament call therefore that it covenant of grace its promises composes insofar rests on already dead Testamentmaker. Its writers partly apostles partly evangelists such Matthew Luke; though by Tertullianus (contra Marcionem Lib. IV Cap. 5) Mark's gospel to Peter Luke's to Paul of whom disciples been ascribed. Others again not contradicted writers; other doubtful contradicted by Eusebius (Lib. III Cap. 25). By which third kind could added namely bastard-writers who formerly in church great multitude been: for example falsely-named gospels such Egyptians' Thomas Matthias Bartholomew Barnabas twelve apostles Basilides Apollos others heretics to maintain their errors deceitfully devised of which see Eusebius (Diff. Eccles. Lib. III Cap. 21.) Nicephorus (Hist. Eccles. Lib. II Cap. 46). Moreover falsely-named apostolic letters likewise falsely-named apocalypses all to list tell too long perhaps empty fruitless. Among true writers first Matthew thought written his gospel at Jerusalem Christ ascension's eighth year. Describes Christ's deeds acts but often neglecting time order. Second Mark said written tenth or eleventh year after Christ ascension: shortened Matthew except more accurate regarding happenings' times. Third Luke said written about Christ ascension's year about fifteenth: Christ's matters from beginning follows in most regarding time order evangelist Mark. Fourth John thought written his gospel thirty years after Christ ascension; he purposely extensively joins other three deeds acts first year of Christ's ministry; otherwise determines Christ's matters years to Passover feasts. On evangelists follow Acts of Apostles brought by Luke to Paul's Rome exit Paul captive taken Christ year about 60 Nero fourth after Paul's conversion about 28 Christ year 64? Claudius' nineteenth? in which year according Jerome Jerusalem synod held. Regarding Paul's letters reckoning not so provable James son of Alphaeus (otherwise little called distinction from greater or elder by Agrippa brought) said written his letter at Jerusalem to tribes in dispersion. Likewise Peter at least first letter not long after dispersion happened; his second after Paul's 2 Peter 3:15 when near his death chapter 1:14. After Peter Paul at least Jude since he on this seems allude v. 18. Last of all John who thought written under emperor Trajan. Whether he first his gospel then his three letters written doubtful; likewise what time he his Revelation wrote; only that therewith last place of all New Testament writers occupies as whole canon sealing Revelation 22:18-19. All these New Testament books in one language written which in world most common usual namely Greek Hellenic: except that regarding gospels of Matthew Mark regarding Paul's letters to Romans Hebrews as well James' second of Peter last of John doubted. In these Spirit-inspired books especially old canon established whole Christian theology not only this first time but whole Christian era. By which however by no means reckon church apostolic creed (Symbolum Apostolicum) as common writers name it or because creed's symbol of Christian confession or sumbulē of faith articles by apostles each particular when scattered over whole earth: whence same twelve articles would have. For flimsiness of this tradition asserts besides Luke's omission in Acts which however much lesser matters than this relates; also that in first four centuries after Christ's birth nothing of this symbol occurs there meanwhile other symbols other creeds by Orientals customary been everywhere occur. And much less reckon church writings most all if not all falsely-named writings almost countless devised ascribed: (1) to Christ namely his answer-letter to Abgarus Edessenes' king his health restoration begging. (2) Of apostles apostolic canons (rules) as Greeks eighty-five; as Latins fifty; as Baronius eighty-three of church government discipline (of apostolic institutions Book VIII) under Clemens Roman name regarding believers' life morals. (3) Of evangelists for example Peter James Maeaeus' son Thomas Bartholomew Thaddaeus Philip etc. gospels indeed Judas Iscariot's according Hebrews Egyptians all apostles. (4) In Acts for example Paul Thecla Peter Andrew Philip John Thomas Bartholomew Thaddaeus etc. acts. (5) Paul's letters for example to Laodiceans to Seneca philosopher. (6) In Revelation Peter Paul Thomas Stephen's revelations. Thereto Peter preachings travel book Matthew traditions Paul ascension apostles' teachings. Likewise apostolic liturgies Matthew's which Ethiopians'; Mark's which Alexandrians'; Peter's which called Milanese; especially James Jerusalemites'; Barnabas' twelve apostles'; Clemens Roman. Likewise (7) ascribed to apostolic men for example Nicodemus Dorotheus Abotas Babylonian Dionysius Areopagite Linus Clemens Roman Hermas etc. So that I nothing say of falsely-devised books Christ's childhood; His birth; Mary's birth passing; martyrs' acts deeds; Mary's letter to Ignatius second to same from Hades. I silence heathens' ascribed writings; Abgarus Edessenes' king to Christ; Pilate's letter to Tiberius regarding Christ's death resurrection miracles; likewise Pilate's acts; Lentulus Jerusalem procurator's letter to

   and of certain other regarding Christians' doctrine miracles etc. Seneca's letters to apostle Paul in his works dispersed. To recognize reject these falsely devised writings very renowned Spanheim son sets eight most bitter sharp rules (in sua Plenior. Introduct. ad Hist. N.T. in 4to). That pure theology whereon as white horse Christ sitting conquering will conquer which this age on this age's new tables represented; have most bitterly sharply combated blackened: (1) Heathens their Hellenism that is Greeks Romans' idolatry under preceding period born when same formed gods first second third rank: chosen servants and also as it were natives who authority over time place birth men's ages diseases death doings sufferings housekeeping polity lands: likewise foreign gods images other statues endless boundless so that Romans all peoples' gods honored while meanwhile wiser themselves to one God held of which see Gerhard John Vossius Edward Herbertus Alexander Rossaeus others. Then because of this gods' crowd in this following ages Romans so against Christians become because they image-worship to ground destroyed which they held their dominion's foundation. Besides countless gods goddesses multitude heathen theology had image service dead men's worship soul transmigration. Had various theology sects or philosophers Pythagorean Platonic Peripatetic Stoic Epicurean: had (magi) wise in East druids West brachmans India: likewise high priests diviners soothsayers priests each one alike their religion maintained: had their feasts shows games their gods' honor which from first Christian apologies disputations understood known. Meanwhile under this age remarked heathens' oracles end as Cicero Lucanus Juvenalis Plutarchus others acknowledge; cause thereof Baronius (in Apparatu N. 25) perhaps not firmly enough brings to Apollo Delphicus' answer to inquiring Augustus:

   Me puer Hebræus, divos Deus ipse gubernans,
   Cedere sede jubet etc.

   That is Hebrew child which Himself God gods ruling commands me from my seat withdraw.

   Further (2) pure theology combated blackened grosser Jews who (a) Scripture's sufficiency not acknowledged but taught their unwritten traditions for maintenance necessary. (b) Wanted that man by law observing both moral ceremonial before God justified. (c) Ceremonial law's use perpetual eternal. (d) To them sent Messiah rejected His eternal deity Mediator office His doctrine miracles truth His resurrection ascension denied all Christianity belongs. (3) Half Jews who gospel accepted Christ confessed; but urged that moreover Mosaic ceremonies circumcision all others necessary observed. With these apostolic synod had to do Acts 15 especially Paul in his letters chiefly to Galatians Colossians Hebrews. (4) Heretics in very many sects: (a) Simonians named after Simon Magus who to his baptism Christian faith pretended but afterward openly confessed that Simon himself Messiah was: that he formerly appeared on Sinai mountain in Father's person: Tiberius' time in Son's form Christ's place crucified: that no resurrection of dead: that women's mutual use permitted besides all fleshly lusts. Irenaeus Lib. I Cap. 20. Epiphanius Haer. 21. Hence also his Helena or Selena constantly present. This patriarchal of all heretics. (b) Menandrians named after Menander Simon's disciple and Samaritan origin besides their master Simon's chapters steadfastly held: that world not by God but angels made: that they God's power sent to men's salvation: that Christ not true man. Epiphanius Haeres. 21. Eusebius Lib. III Cap. 26. (c) Nicolaitans of whom read Revelation 2:6 named after certain Nicolaus as want that deacon whose state Acts 6 to ward off pride suspicion his wife to all exposed according Irenaeus Tertullianus others: or certain other malicious Nicolaus; so that godless men first's name misused as Clemens Alexandrinus Theodoretus others rather want they established wild lusts permitted: also women's community: moreover whorish on eighth day peace receive: and permitted eat what to idols sacrificed etc. They seem condemned Revelation 2:6; 2 Peter 2 and Jude's letter. Called Cainian heresy by Tertullianus (in Lib. de Praescript.) from Jude v. 11 They went Cain's way. (d) Such who bore Nazarenes' name which then time Christians common; but in more definite sense those whom now already half Jews named. Afterward said Matthew's gospel alone Hebrew written and from them distinctly forged accepted: Epiphanius Haeres. 30. (e) Philetans named after Hymenaeus Philetus denied future resurrection of bodies 2 Timothy 2:17; 1 Corinthians 15:12 though secret resurrection by regeneration sanctification seem acknowledged. (f) Cerinthians named after Cerinthus said to have withstood Peter John by Eusebius Epiphanius: their opinion been that world by angels made: Christ mere man: ceremonial law necessary observed: Christ's kingdom earthly lustful Jerusalem restored etc. Of Cerinthians Did. Epiphanius Haeres. 28 ex Irenaeo Eusebio. (g) Ebionites which by Origenes (Cont. Celsum Lib. II) called from word evyonim poor because almost poor people from Jews: by others named after their teacher Ebion who after city destruction with Cerinthus Nazarenes in Asia Cyprus Rome elsewhere heresy spread. They asserted born from natural father Joseph; though others acknowledge from virgin by Holy Spirit's help born whence by Eusebius Origenes two classes divided: see Epiphanius (Haeres. 30) Origenes (Cont. Cels. Lib. 6). (h) Such well name of Nazarenes bore but in definite sense.

   XVI. Still remains church state under this age: which contains both congregations' foundation propagation; as established works' fortunes falls. Regarding first again occur church's builders Christ on them sitting as on white horse. Among builders first plac John Baptist Christ's forerunner to prepare before Him way Isaiah 40:3-5; Malachi 3:1 born Zechariah priest (not high priest as some want) not Elizabeth six months before Christ's birth. His dwelling voice clothing repentance-preaching baptism life according law Numbers 6:3. On John apostles' twelve whose names read Matthew 10:2-4. Their performances most blessedly from Acts of Apostles fetched. For what here from church writers said so uncertain that Josephus Scaliger not unfit aptly this pronouncement does that from Acts of Apostles' end to Pliny younger's times nothing certain in church histories found; and Petavius (in Rationario Temp.) most things with fables uncertain tales sprinkled; as well bishop Godavinus (in Praefat. Hist. Eccles.) all fabulous. Which lack however somewhat supplied added from Paul's letters general letters from Flavius Josephus Suetonius Pliny to Trajanus Dion Cassius Justin Martyr Irenaeus Clemens Alexandrinus Tertullianus Cyprianus Origenes Eusebius Epiphanius others. Under these in order at least not power authority first apostle Peter John or Jonas son native Bethsaida Galilee fisher calling citizen probably of Capernaum married from fishermen by Christ called to apostolic dignity; he no bishop been neither Antioch seven years nor Rome twenty-five years as Romanists fabricate. Skilled natural gifts magnanimous fearless; but nevertheless not without blemishes which Savior continually marks Matthew 16:22-23 and 26:31-35,51-52. Second Andrew Peter's younger brother whom Sabellius (Ennead. VII Lib.4) believes on Scythians crucified others rather Patras Achaia's city. Third James because calling greater son of Zebedee Salome blood-relative Christ's from fisher become apostle also called Boanerges son of thunder: by Herod Agrippa to please Jews beheaded. Fourth John James' brother Christ's dearest disciple beholder His transfiguration agony cross death resurrection ascension; blessed virgin's protector: he apostle been with Ephesus bishop: under Domitianus to Patmos banished. Thought Ephesus died. Fifth Philip Capernaum's fellow-townsman Peter Andrew: regarding his death writers differ: Eusebius (in Chronicis) thinks Hierapolis Claudius' twelfth year crucified; but Nauclerus relates Jerusalem under Titus died. Sixth Bartholomew according Nicephorus Hierapolis cross hung first miraculously escaped; but afterward again hanged perished: Sabellicus tells that by heathen priests first flayed slain. Seventh Thomas thought India spear thrust died. Eighth Matthew otherwise Levi son Maeaeus from tax-collector to apostleship called Nicephorus wants that by cannibals nails earth fastened perished others rather by Ethiopia's king slain. Ninth James lesser Maeaeus Mary Clopas' son likewise called Justus and Lord's brother. He apostle been and consequently not Jerusalem's first bishop as most church writers please. Eusebius (Lib. II Cap. 23) testifies from Clemens Alexandrinus Hegesippus that Jews on temple pinnacle set so that he faith deny and when he nevertheless true faith confessed with stones thrown and finally fuller's instrument slain. Tenth Jude Lebbaeus Thaddaeus James' brother: what death manner he died what place most uncertain. Eleventh Simon Canaanean Zealot. Eusebius wrongly wants he James in Jerusalem bishopric succeeded. Want that aged many days beaten under Trajanus martyr's crown received. Twelfth Judas Iscariot Christ's betrayer himself hanged perished. In his place by lot Matthias appointed whose deeds death nothing certain has. Finally as supernumerary come Paul Benjamite Tarsus Cilicia born teacher great Gamaliel Pharisee doctrine instructed Jerusalem weaver his trade Roman citizen with priests' authority strengthened church of Christ most bitterly persecuted and among others Stephen by false witnesses condemned had stoned. But by God in persecution's rage itself wonderfully preserved immediately began in synagogue gospel teach and sufficiently by six journeys followed so that he everything to Illyricum filled with gospel to that Jews' plots Jerusalem captive taken to Rome sent there first ampler captivity enjoying several to Christ's knowledge acknowledgment brought and finally by Nero beheaded. With Paul must joined Barnabas also himself apostle named Acts 14:14 with own name Joseph or Hebrew pronunciation Yosef: he Levite originally Cyprus by apostles Barnabas named that is son of exhortation Acts 4:36. Also by Paul to Christian religion converted whom he to apostles showed Acts 9:27 likewise faithful unanimous fellow-traveler Paul's except once between them bitterness arisen chapter 15:39 otherwise in confirming planted congregations Paul very faithful co-worker chapter 14:21 though with Peter sided to join Jews by dissimulation Galatians 2:13. Mark taken along thought Cyprus congregations planted: there v. 30. By apostles joined seventy disciples to plant congregations chiefly through Judea Luke 10:1 from which afterward continually evangelists seem chosen. Through these church's foundation planters well general then particular through James Lord's brother who therefore wrongly Jerusalem's first bishop held. (b) Palestinian congregations Samaria Caesarea Joppa Acts 8-10. Then Syrian Antioch Damascus etc. Then neighboring Arabia Cyprus isle Tarsus Cilicia Perga Pamphylia Iconium Lycaonia Lystra Isauria etc. Finally illustrious congregations to which Paul Peter John in Revelation letters wrote and they in those letters thought established most part Asia Greece Macedonia Dalmatia Italy etc. after Jerusalem synod Acts 15. (c) Alexandria Egypt and neighborhood as Mark according Alexandrian chronicle Greek solemnity writings Claudius' eighteenth year according others Claudius' third. However no less luminous than these other congregations e.g. seven Asian in Revelation Smyrna Asia; Sardis Thyatira Lydia; Pergamum Philadelphia Mysia; Laodicea Colossae Phrygia; Caesarea Cappadocia; Ancyra Galatia; Thessalonica Philippi Macedonia; Corinth Achaia; especially Ephesus as by Timotheus Paul John's foundations administrations likewise city's fame splendor very luminous. But whether under this first apostolic age congregations founded farthest west by whom so uncertain that bishop Godavinus (in Praefat. Diss. Eccles.) no scruple says most moderns of congregations' founders written; some from invented fables others bad faith of witnesses. (b) Church government by servants both extraordinary apostles prophets evangelists now extinct as ordinary pastors teachers ruling elders deacons elderships namely to saints' perfecting Ephesians 4:12 of which purposely extensively treated church servants chapter. Called by congregations' consent Acts 14:23 confirmed by laying on of eldership hands 1 Timothy 4:14. Hitherto no sub-deacons acolytes exorcists doorkeepers helpers; likewise no dignities patriarchs primates cardinals archbishops what papal monarchy props more are. (c) Church discipline to root out weeds mischiefs necessarily been which during this age help of Christian government lacking especially must been stricter: from here apostolic punishments censures disciplines ordinary extraordinary particular public spiritual Christ instituted Matthew 18:15-17 used 1 Corinthians 5:3-5 and also bodily in Ananias Sapphira Acts 5:1-11 in Elymas Acts 13:8-12. (d) Certain congregations' assembly union both neighboring one nation Palestinian Asian Galatian Phrygian and under these Laodicean Colossian Colossians 4:16 as distant Pontus Galatia Cappadocia Asia Bithynia 1 Peter 1:1. Thus Syrian Cilician Acts 15:41. Which especially visible in synods of which at least these four under this age remarked: first wherein Judas' place apostleship Matthias appointed immediately after Christ's ascension Acts 1. Second wherein seven deacons appointed chapter 6. Third wherein dealt ceremonial law Christian peace except four things yet awhile to observe occasion of offense of Christ-believing Jews arisen in Antioch Syria Cilicia Acts 15. In Paul's conversion's fourteenth year Claudius' thirteenth. Fourth regarding legal things' forbearance to correction time because weaker from Jews James still present and presiding Acts 21:18. Here others add fifth Acts 20:17-18 also fabricate sixth wherein apostolic creed would instituted before apostles' dispersion and church traditions established as Baronius wants (Secul. 1 num. XIV) without sufficient proofs. Others thereto synods wherein canons (apostles' rules) as Greeks eighty-five as Latins fifty apostolic constitutions in eight books under Clemens Roman name regarding believers' life morals devised. By these helps congregations founded well this order: (a) Jerusalem Judea whole by Christ Himself His sent apostles first general then particular by James Lord's brother therefore wrongly first Jerusalem bishop held. (b) Palestinian Samaria Caesarea Joppa Acts 8-10. Then Syrian Antioch Damascus etc. Then neighboring Arabia Cyprus Tarsus Cilicia Perga Pamphylia Iconium Lycaonia Lystra Isauria etc. Finally illustrious to which Paul Peter John Revelation letters wrote thought Asia Greece Macedonia Dalmatia Italy etc. Jerusalem synod after Acts 15. (c) Alexandrian Egypt neighborhood Mark Alexandrian chronicle Greek solemnity writings Claudius eighteenth others Claudius third. (d) Farthest east Mesopotamia Chaldea Parthia Pontus Bithynia Media etc. Under these from first origin chiefly held afterward patriarchal churches namely (*) Jerusalem Christianity's first seat Christ's apostles' glorious presence: must preferred above Roman though Romanists because of Peter's presence bishopric death first place ascribe. (**) Antioch wherein as first teachers flourished Barnabas Paul from here Peter Galatians 2:11 wherein Christians' name born Acts 11 east head because very wide extent riches greatness. (***) Rome's wherein to it preeminence presbytery appropriated because Rome's head empire's seat cities' mistress: but not because mother of all congregations nor Peter's founder. (****) Alexandrian Mark according Alexandrian chronicle Greek solemnity writings Claudius eighteenth others Claudius third. However no less luminous these other congregations e.g. seven Asian Revelation Smyrna Asia Sardis Thyatira Lydia Pergamum Philadelphia Mysia Laodicea Colossae Phrygia Caesarea Cappadocia Ancyra Galatia Thessalonica Philippi Macedonia Corinth Achaia especially Ephesus Timotheus Paul John's foundations administrations city's fame splendor luminous. But under first apostolic age congregations founded farthest west whom uncertain bishop Godavinus no scruple moderns congregations founders written some invented fables others bad witness faith. (b) Second help foundation propagation church government servants (b) church government extraordinary apostles prophets evangelists extinct ordinary pastors teachers ruling elders deacons elderships saints perfecting Ephesians 4:12 treated church servants chapter. Called congregations consent Acts 14:23 confirmed eldership hands laying 1 Timothy 4:14. Hitherto no sub-deacons acolytes exorcists doorkeepers helpers no dignities patriarchs primates cardinals archbishops papal props. (c) Church discipline weed mischief rootout necessarily this age Christian government help lacking especially stricter: here apostolic censures disciplines ordinary extraordinary particular public spiritual Christ instituted Matthew 18:15-17 used 1 Corinthians 5:3-5 bodily Ananias Sapphira Acts 5:1-11 Elymas Acts 13:8-12. (d) Church synods neighboring Palestinian Asian Galatian Phrygian Laodicean Colossian Colossians 4:16 distant Pontus Galatia Cappadocia Asia Bithynia 1 Peter 1:1 Syrian Cilician Acts 15:41. Especially visible synods least four this age: first Matthias apostleship Acts 1 ascension after. Second seven deacons chapter 6. Third ceremonial law Christian peace except four awhile observe Jewish offense Antioch Syria Cilicia Acts 15 Paul's conversion fourteenth Claudius thirteenth. Fourth legal things forbearance correction time Jews James presiding Acts 21:18. Others fifth Acts 20:17-18 fabricate sixth apostolic creed apostles dispersion church traditions Baronius Secul.1 num.XIV insufficient proofs. Others synods apostles rules Greeks 85 Latins 50 apostolic constitutions eight books Clemens Roman believers life morals. These helps congregations founded order: (a) Jerusalem Judea Christ His apostles first general James Lord's brother wrongly first Jerusalem bishop. (b) Palestinian Samaria Caesarea Joppa Acts 8-10 Syrian Antioch Damascus. Neighboring Arabia Cyprus Tarsus Cilicia Perga Pamphylia Iconium Lycaonia Lystra Isauria. Illustrious Paul Peter John Revelation letters Asia Greece Macedonia Dalmatia Italy Jerusalem synod Acts 15 after. (c) Alexandrian Egypt Mark Claudius eighteenth others Claudius third. (d) Farthest east Mesopotamia Chaldea Parthia Pontus Bithynia Media. These first origin chiefly afterward patriarchal namely Jerusalem Christianity seat Christ's apostles presence preferred Roman Romanists Peter's presence bishopric death first ascribe. Antioch Barnabas Paul Peter Galatians 2:11 Christians name Acts 11 east head wide extent riches greatness. Rome preeminence presbytery appropriated Rome head empire seat cities mistress not congregations mother Peter's founder. Alexandrian Mark Claudius eighteenth others third. Luminous seven Asian Revelation Smyrna Asia Sardis Thyatira Lydia Pergamum Philadelphia Mysia Laodicea Colossae Phrygia Caesarea Cappadocia Ancyra Galatia Thessalonica Philippi Macedonia Corinth Achaia Ephesus Timotheus Paul John foundations city's splendor. First apostolic farthest west uncertain Godavinus moderns founders written invented fables bad witness. (b) Foundation propagation government servants extraordinary apostles prophets evangelists ordinary pastors teachers elders deacons elderships saints perfecting Ephesians 4:12 church servants chapter. Congregations consent Acts 14:23 eldership hands 1 Timothy 4:14. No sub-deacons acolytes exorcists doorkeepers helpers dignities patriarchs primates cardinals archbishops papal props. (c) Discipline weed mischief necessary Christian government lacking stricter apostolic punishments censures disciplines ordinary extraordinary particular public spiritual Christ Matthew 18:15-17 1 Corinthians 5:3-5 bodily Ananias Sapphira Acts 5:1-11 Elymas Acts

   Romans regarding Christ's form stature and certain other regarding Christians' doctrine miracles etc. Seneca's letters apostle Paul his works dispersed. Recognize reject these falsely devised writings renowned Spanheim son eight bitter sharp rules (Plenior Introduct. ad Hist. N.T. quarto). Pure theology whereon white horse Christ sitting conquering conquer this age new tables represented have bitterly sharply combated blackened: (1) Heathens Hellenism Greeks Romans idolatry preceding period born formed gods first second third rank chosen servants also natives time place birth men's ages diseases death doings sufferings housekeeping polity lands likewise foreign gods images statues endless boundless Romans peoples gods honored wiser one God held Gerhard John Vossius Edward Herbert Alexander Rossaeus others. This gods crowd this following ages Romans Christians become image-worship ground destroyed dominion foundation. Countless gods goddesses heathen theology image service dead worship soul transmigration. Various sects philosophers Pythagorean Platonic Peripatetic Stoic Epicurean magi East druids West brachmans India high priests diviners soothsayers priests each their religion maintained feasts shows games gods honor first Christian apologies disputations understood known. This age heathens oracles end Cicero Lucanus Juvenalis Plutarchus acknowledge cause Baronius Apparatu N.25 Apollo Delphicus answer inquiring Augustus Hebrew child Himself God gods ruling commands seat withdraw. Further (2) pure theology combated blackened gross Jews (a) Scripture sufficiency not acknowledged taught unwritten traditions maintenance necessary. (b) Man law observing moral ceremonial God justified. (c) Ceremonial law perpetual eternal. (d) Sent Messiah His eternal deity Mediator office doctrine miracles truth resurrection ascension denied Christianity. (3) Half Jews gospel accepted Christ confessed urged Mosaic ceremonies circumcision others necessary. Apostolic synod Acts 15 Paul letters chiefly Galatians Colossians Hebrews. (4) Heretics many sects: (a) Simonians Simon Magus baptism Christian faith pretended afterward openly Simon himself Messiah formerly Sinai Father's person Tiberius Son form Christ's place crucified no dead resurrection women's mutual use permitted fleshly lusts Irenaeus I.20 Epiphanius 21. Hence Helena Selena constantly present patriarchal heretics. (b) Menandrians Menander Simon disciple Samaritan origin master Simon chapters steadfast world angels made God's power men's salvation Christ true man Epiphanius 21 Eusebius III.26. (c) Nicolaitans Revelation 2:6 certain Nicolaus deacon state Acts 6 pride suspicion wife all exposed Irenaeus Tertullianus others certain malicious Nicolaus godless first name misused Clemens Alexandrinus Theodoretus want wild lusts permitted whorish eighth day peace eat idols sacrificed Revelation 2:6 2 Peter 2 Jude Cainian heresy Tertullianus Praescript Jude 11 Cain's way. (d) Nazarenes name Christians common definite. Afterward Matthew gospel Hebrew written them distinctly forged accepted Epiphanius 30. (e) Philetans Hymenaeus Philetus future bodies resurrection 2 Timothy 2:17 1 Corinthians 15:12 secret regeneration sanctification acknowledged. (f) Cerinthians Cerinthus Peter John withstood Eusebius Epiphanius world angels made Christ mere man ceremonial law necessary Christ's kingdom earthly lustful Jerusalem restored Cerinthians Did Epiphanius 28 Irenaeus Eusebius. (g) Ebionites Origenes evyonim poor almost Jews poor their teacher Ebion city destruction Cerinthus Nazarenes Asia Cyprus Rome elsewhere heresy spread born natural father Joseph others virgin Holy Spirit born Eusebius Origenes two classes Epiphanius 30 Origenes Cont Cels Lib6. (h) Such Nazarenes bore.

   XVI. Still church state this age: foundation propagation established works fortunes falls. First again church builders Christ white horse. Builders first John Baptist Christ's forerunner prepare way Isaiah 40:3-5 Malachi 3:1 Zechariah priest Elizabeth six months Christ's birth. Dwelling voice clothing repentance baptism life law Numbers 6:3. Apostles twelve names Matthew 10:2-4. Performances blessedly Acts. Church writers said uncertain Josephus Scaliger pronouncement Acts end Pliny younger church histories nothing certain Petavius Rationario Temp most fables uncertain tales bishop Godavinus Praefat Hist Eccles all fabulous. Lack supplied Paul's letters general letters Flavius Josephus Suetonius Pliny Trajanus Dion Cassius Justin Martyr Irenaeus Clemens Alexandrinus Tertullianus Cyprianus Origenes Eusebius Epiphanius others. Order least power authority first apostle Peter John Jonas son Bethsaida Galilee fisher Capernaum citizen probably married fishermen Christ called apostolic dignity no bishop Antioch seven Rome twenty-five Romanists fabricate. Skilled magnanimous fearless blemishes Savior marks Matthew 16:22-23 26:31-35,51-52. Second Andrew Peter's brother Sabellius Ennead VII Lib4 Scythians crucified Patras Achaia. Third James calling greater Zebedee Salome Christ's blood-relative fisher apostle Boanerges thunder son Herod Agrippa Jews pleased beheaded. Fourth John James brother Christ's dearest disciple transfiguration agony cross death resurrection ascension blessed virgin protector apostle Ephesus bishop Domitianus Patmos banished Ephesus died. Fifth Philip Capernaum townsman Peter Andrew death writers differ Eusebius Chron Hierapolis Claudius twelfth crucified Nauclerus Jerusalem Titus died. Sixth Bartholomew Nicephorus Hierapolis cross hung miraculously escaped afterward hanged perished Sabellicus heathen priests flayed slain. Seventh Thomas India spear thrust. Eighth Matthew Levi Maeaeus son tax-collector apostleship Nicephorus cannibals nails earth fastened others Ethiopia king slain. Ninth James lesser Maeaeus Mary Clopas son Justus Lord's brother apostle consequently not Jerusalem first bishop most church writers. Eusebius II.23 Clemens Alexandrinus Hegesippus Jews temple pinnacle set faith deny true faith confessed stones thrown fuller's instrument slain. Tenth Jude Lebbaeus Thaddaeus James brother death manner place uncertain. Eleventh Simon Canaanean Zealot Eusebius James Jerusalem bishopric succeeded aged beaten Trajanus martyr crown. Twelfth Judas Iscariot betrayer hanged perished. Place lot Matthias deeds death nothing certain. Supernumerary Paul Benjamite Tarsus Cilicia Gamaliel Pharisee doctrine instructed Jerusalem weaver trade Roman citizen priests authority strengthened Christ's church bitterly persecuted Stephen false witnesses condemned stoned. God persecution rage wonderfully preserved immediately synagogue gospel teach six journeys everything Illyricum gospel filled Jews plots Jerusalem captive Rome sent ampler captivity enjoying several Christ knowledge acknowledgment brought Nero beheaded. Paul joined Barnabas apostle Acts 14:14 own name Joseph Hebrew Yosef Levite Cyprus apostles Barnabas exhortation son Acts 4:36. Paul Christian religion converted apostles showed Acts 9:27 faithful unanimous fellow-traveler except bitterness chapter 15:39 confirming congregations Paul faithful co-worker 14:21 Peter sided Jews dissimulation Galatians 2:13. Mark Cyprus congregations v.30. Apostles joined seventy disciples congregations plant Judea chiefly Luke 10:1 afterward evangelists chosen. Church foundation planters Christ apostles general James Lord's brother wrongly first Jerusalem bishop. Palestinian Samaria Caesarea Joppa Acts 8-10 Syrian Antioch Damascus. Neighboring Arabia Cyprus Tarsus Cilicia Perga Pamphylia Iconium Lycaonia Lystra Isauria. Illustrious Paul Peter John Revelation letters Asia Greece Macedonia Dalmatia Italy Jerusalem synod Acts 15. Alexandrian Egypt Mark Claudius eighteenth others third. Farthest east Mesopotamia Chaldea Parthia Pontus Bithynia Media. First origin chiefly patriarchal Jerusalem Christianity seat Christ's apostles presence Roman preferred Romanists Peter's presence bishopric death first. Antioch Barnabas Paul Peter Galatians 2:11 Christians Acts 11 east head wide extent riches greatness. Rome preeminence presbytery Rome head empire seat cities mistress congregations mother Peter's founder. Alexandrian Mark Claudius eighteenth third. Luminous seven Asian Revelation Smyrna Asia Sardis Thyatira Lydia Pergamum Philadelphia Mysia Laodicea Colossae Phrygia Caesarea Cappadocia Ancyra Galatia Thessalonica Philippi Macedonia

   men clean theology whereon white horse Christ sitting conquering conquer this age new tables represented bitterly sharply combated blackened: (1) Heathens Hellenism Greeks Romans idolatry preceding formed gods first second third rank servants natives time place birth ages diseases death doings sufferings housekeeping polity lands foreign gods images endless Romans peoples gods honored wiser one God Gerhard Vossius Herbert Rossaeus. Gods crowd this ages Romans Christians image-worship ground destroyed dominion foundation. Countless goddesses heathen image dead worship soul transmigration sects philosophers Pythagorean Platonic Peripatetic Stoic Epicurean magi East druids West brachmans India priests soothsayers priests each religion feasts shows games honor first apologies disputations. Age heathens oracles end Cicero Lucanus Juvenalis Plutarchus cause Baronius N.25 Apollo Delphicus Augustus Hebrew child God gods ruling seat withdraw. (2) Pure theology gross Jews (a) Scripture sufficiency not acknowledged unwritten traditions maintenance necessary (b) man moral ceremonial law God justified (c) ceremonial perpetual (d) sent Messiah deity Mediator doctrine miracles truth resurrection ascension Christianity denied (3) half Jews gospel Christ confessed Mosaic ceremonies circumcision necessary apostolic synod Acts 15 Paul Galatians Colossians Hebrews (4) heretics sects Simonians Simon Magus baptism faith pretended Simon Messiah Sinai Father Tiberius Son crucified dead resurrection women use fleshly lusts Irenaeus I.20 Epiphanius 21 Helena patriarchal (b) Menandrians Menander Simon Samaritan Simon chapters world angels God's power salvation Christ man Epiphanius 21 Eusebius III.26 (c) Nicolaitans Rev2:6 Nicolaus deacon Acts6 pride wife exposed Irenaeus Tertullianus malicious godless first misused Clemens Theodoretus wild lusts whorish eighth peace idols sacrificed Rev2:6 2Pet2 Jude Cain Tertullianus Praescript Jude11 Cain (d) Nazarenes Christians common Matthew Hebrew forged Epiphanius30 (e) Philetans Hymenaeus Philetus bodies res 2Tim2:17 1Cor15:12 secret regen sanct (f) Cerinthians Cerinthus Peter John Eusebius Epiphanius angels made mere man law necessary kingdom earthly restored Did Epiphanius28 Irenaeus Eusebius (g) Ebionites Origen evyonim poor Jews teacher Ebion city Cerinthus Nazarenes Asia Cyprus Rome heresy natural Joseph virgin Spirit Eusebius Origenes classes Epiphanius30 Origen Cont Cels6 (h) Nazarenes bore.

   XVI. Church state age foundation propagation established fortunes. First church builders Christ white horse. First John Baptist forerunner prepare Isaiah40:3-5 Mal3:1 Zechariah priest Elizabeth six months birth. Dwelling voice clothing repentance baptism life Numbers6:3. Apostles twelve Matthew10:2-4. Acts. Writers uncertain Josephus Scaliger pronouncement Acts end Pliny church histories nothing certain Petavius most fables Godavinus all fabulous. Supplied Paul letters general Josephus Suetonius Pliny Trajanus Dion Justin Irenaeus Clemens Tertullianus Cyprianus Origenes Eusebius Epiphanius. Order authority first Peter John Jonas Bethsaida Galilee fisher Capernaum married fishermen Christ apostolic no Antioch seven Rome twenty-five Romanists. Skilled magnanimous fearless blemishes Matthew16:22-23 26:31-35,51-52. Andrew Peter's Sabellius EnneadVII Lib4 Scythians Patras Achaia. James greater Zebedee Salome blood-relative fisher apostle Boanerges thunder Herod Agrippa Jews beheaded. John James Christ's disciple transfiguration agony cross death res asc virgin protector apostle Ephesus Domitian Patmos Ephesus died. Philip Capernaum Peter Andrew Eusebius Chron Hierapolis Claudius twelfth Nauclerus Jerusalem Titus. Bartholomew Nicephorus Hierapolis cross escaped hanged Sabellicus flayed. Thomas India spear. Matthew Levi Maeaeus tax apostleship Nicephorus cannibals nails Ethiopia king. James lesser Maeaeus Mary Clopas Justus Lord's brother apostle Jerusalem bishop Eusebius II23 Clemens Hegesippus Jews pinnacle faith deny confessed stones fuller's. Jude Lebbaeus Thaddaeus James death uncertain. Simon Canaanean Zealot Eusebius James bishop aged Trajanus martyr. Judas Iscariot betrayer hanged. Matthias lot deeds nothing. Supernumerary Paul Benjamite Tarsus Cilicia Gamaliel Pharisee Jerusalem weaver Roman priests authority Christ's church persecuted Stephen false stoned. God persecution rage preserved synagogue gospel six journeys Illyricum Jews plots Jerusalem captive Rome sent ampler several Christ knowledge Nero beheaded. Barnabas apostle Acts14:14 Joseph Hebrew Yosef Levite Cyprus Barnabas exhortation Acts4:36 Paul religion converted apostles Acts9:27 faithful fellow except bitterness 15:39 congregations 14:21 Peter dissimulation Gal2:13 Mark Cyprus v30. Apostles seventy Judea Luke10:1 evangelists. Foundation planters Christ apostles general James Lord's wrongly Jerusalem bishop. Palestinian Samaria Caesarea Joppa Acts8-10 Syrian Antioch Damascus Arabia Cyprus Tarsus Cilicia Perga Pamphylia Iconium Lycaonia Lystra Isauria. Illustrious Paul Peter John Revelation Asia Greece Macedonia Dalmatia Italy Jerusalem Acts15. Alexandrian Egypt Mark Claudius eighteenth third. Farthest east Mesopotamia Chaldea Parthia Pontus Bithynia Media. Origin chiefly patriarchal Jerusalem Christianity Christ's apostles Roman Romanists Peter bishopric death first. Antioch Barnabas Paul Peter Gal2:11 Christians Acts11 east head extent riches. Rome preeminence presbytery Rome empire seat cities mother Peter's founder. Alexandrian Mark eighteenth third. Luminous seven Asian Revelation Smyrna Sardis Thyat

   Romans regarding Christ's form stature certain other Christians doctrine miracles. Seneca letters apostle Paul works dispersed. Recognize reject falsely devised renowned Spanheim son eight bitter sharp rules Plenior Introduct ad Hist NT quarto. Pure theology white horse Christ conquering conquer age new tables represented bitterly combated blackened (1) Heathens Hellenism Greeks Romans idolatry preceding gods first second third servants natives time place birth ages diseases death doings housekeeping polity lands foreign gods images endless Romans peoples gods wiser one God Gerhard Vossius Herbert Rossaeus. Gods crowd ages Romans Christians image ground destroyed dominion foundation. Countless goddesses heathen image dead soul transmigration sects philosophers Pythagorean Platonic Peripatetic Stoic Epicurean magi East druids West brachmans India priests soothsayers priests religion feasts shows games honor apologies disputations. Age heathens oracles Cicero Lucanus Juvenalis Plutarchus Baronius N25 Apollo Delphicus Augustus Hebrew child God gods ruling seat withdraw (2) pure gross Jews (a) Scripture sufficiency unwritten traditions necessary (b) man moral ceremonial God justified (c) ceremonial perpetual (d) Messiah deity Mediator doctrine miracles resurrection ascension Christianity (3) half gospel Christ Mosaic ceremonies circumcision apostolic Acts15 Paul Galatians Colossians Hebrews (4) heretics Simonians Simon baptism pretended Simon Messiah Sinai Father Tiberius Son crucified resurrection women fleshly Irenaeus120 Epiphanius21 Helena patriarchal (b) Menandrians Menander Simon Samaritan Simon world angels power salvation Christ man Epiph21 EusebIII26 (c) Nicolaitans Rev26 Nicolaus deacon Acts6 pride wife Irenaeus Tertull malicious godless first misused Clemens Theodoretus lusts whorish eighth idols Rev26 2Pet2 Jude Cain Tert Praescript Jude11 (d) Nazarenes Christians Matthew Hebrew forged Epiph30 (e) Philetans Hymenaeus Philetus bodies res 2Tim217 1Cor1512 secret regen sanct (f) Cerinthians Cerinthus Peter John Euseb Epiph angels mere man law kingdom earthly Did Epiph28 Iren Euseb (g) Ebionites Origen evyonim poor Jews Ebion city Cerinthus Nazarenes Asia Cyprus Rome natural Joseph virgin Spirit Euseb Origen classes Epiph30 Origen ContCels6 (h) Nazarenes.

   XVI. Church state age foundation propagation established fortunes. First church builders Christ white horse. First John Baptist forerunner Isaiah4035 Mal31 Zechariah priest Elizabeth six months. Dwelling voice clothing repentance baptism life Num63. Apostles twelve Matt1024. Acts. Writers uncertain Josephus Scaliger Acts end Pliny nothing certain Petavius fables Godavinus fabulous. Paul letters general Josephus Suetonius Pliny Trajan Dion Justin Irenaeus Clemens Tert Cyprian Origen Eusebius Epiphanius. Order authority Peter John Jonas Bethsaida Galilee fisher Capernaum married fishermen Christ apostolic Antioch seven Rome twentyfive Romanists. Skilled magnanimous fearless blemishes Matt162223 2631355152. Andrew Peter's Sabellius EnneadVII Lib4 Scythians Patras. James greater

   Chapter III Continued

   not least that marriage covenant powerless made destroyed by their spiritual adultery or idolatry. Sometimes means rule like man over wife or likewise lord over servant hard treating; thus sense then I also them harder treated by My judgments executing which happened wilderness likewise Canaan; then I also My marriage-covenant or national covenant with them powerless made destroyed; which sense here not unfit namely to give reason why He new covenant would make because namely first from both sides powerless made destroyed which He confirms with His own credibility by adding repeating says LORD. From this question could arise whether that destroyed covenant testament begun at Sinai mountain? Answer Not said in text; but this only that place had at Sinai and by Israel broken been or though begun at Paradise and more solemnly by added multitude of ceremonial solemnities there more solemnly renewed restored.

   III. New Testament's benefits covenant of grace all ages common but New Testament particularly own because not only fuller measure under same dispensed but also special way without any typal ceremonies intervention absolutely immediately as Paul teaches Hebrews 8:6. These benefits v.33-34 explained which to these will contract namely

   1. Regeneration insofar amplest sense says whole Holy Spirit's working regarding covenanting ones inward: regeneration more definitely whereby God in those hitherto spiritually dead first principle of spiritual life infuses: converting change whereby He raised infused principle to faith act repentance conversion: sanctification whereby He fruits of raised faith conversion brings forth. This now text binds determines to two things:

   a. To mind v.33. I will put My law in their midst. Law here means whole doctrine God know serve Psalm 19:8 as that part thereof duties prescribes or do something or leave. This promises He that give natatti that is I shall them by pure unmixed grace incited driven appropriate and well be-qirbam in their midst or their inward. That is not only by external human teaching as explained v.34 They shall no more each his neighbor each his brother teach namely only; nor also only by external ceremonial solemnities; but moreover My law in their inward give by immediate illumination of their Spirit by means whereof spiritual things spiritually discern know 1 Corinthians 2:14.

   b. To heart: and I will write it in their heart al-libbam. Heart generally means all inward external distinguished Jeremiah 2:34? (3:15?); Matthew 12:34? (11:29?). Thus explanation of preceding member. Inward generally means will inclinations Jeremiah 3:15; 2 Kings 10:15; Matthew 22:37. I will in heart write not like formerly on stone tables or gold plate high priest's forehead Exodus 28:36 or on breastplate Urim Thummim there v.15 but in heart itself for therein pour new inclining disposition toward My law which in that time usually much heartier fervent than now.

   2. Communion with God. Thereof twofold relation namely

   a. God's to be His people: and I will be their God namely after regeneration: for by nature children of wrath. Same promise covenant's essence formerly made to Abraham his believing seed Genesis 17:7 so emphatic powerful that above same no greater nor thought can as whereby God as God Himself altogether so great glorious as He is to covenanting ones promises. Likewise Genesis 15:1; Psalm 73:25-26.

   b. People's again to on God: and they shall be to Me people. These words can understood set as part of divine promise whereby He them for His people hold will; or rather as demand namely if they want be to Him people if they themselves deny appropriate to God. On this way covenant's way manner more distinctly shown as requiring consent in mutual promises demands.

   3. Sins' forgiveness whereby two things promised which however same outcome.

   a. Reconciliation or graciousness: because I will be merciful to their unrighteousness nasal lach I will be reconciled gracious. Word salach in law very often used of forgiveness after offering or priest's intercession speaking Leviticus 4:20,26,31 and 5:10,13,16,18 to know typical reconciliation previous offering satisfaction relation forgiveness merit. Thus promises Christ's offering satisfaction who reconciliation mercy seat 1 John 2:2 and 4:10; Hebrews 9:5; Romans 3:25 without outside which no forgiveness happens nor can. Word avon unrighteousness first guilt wrongness badness 1 Samuel 25:24 then also by metonymy punishment Isaiah 53:6; Psalm 31:11; Genesis 19:15. And first sense not only light sins mistake error weakness but deliberate premeditated badness. Word in singular avon unrighteousness but collective sense all sin understood both original Psalm 51:5 as actual Numbers 30:16 etc. Theirs to know of those with whom covenant established distinguishwise not of all of equal John 17:9 I pray not world.

   b. Forgiveness because of reconciliation whereby covenanting ones' guilt punishment removed: and their sins I will remember no more. Certainly not that believers' sins hitherto mindful been: for He regards not iniquity in Jacob Numbers 23:21; Psalm 32:2? (130:3?) but because so perfectly forgives pardons as if of same no memory more had Psalm 25:7. All these New Testament benefits not so bound fastened to times of therein placed Christ that from preceding times excluded: for who dare say that regeneration God's communion sins forgiveness no place had before therein placed Christ? Only indicated that benefits to those who under New Testament covenanting ones would be absolutely other way dispensed than hitherto dispensed been namely without so laborious offerings without such terrible slaughters without unbearable ceremonial yoke as apostle teaches Hebrews 8:7 with chapter 10:1.

   The Didactic Part

   III. Seventh perfectest therefore covenant of grace dispensation under New Testament after Mediator now rightly revealed established: as of whom foretold Daniel 9:24,27 that time transgression seal sins iniquity reconcile everlasting righteousness through all confirm covenant of grace. This dispensation then once (1) New Testament Jeremiah 31:31; Hebrews 8:6-8 well testament covenant of grace dispenses confirmed by Testamentmaker's blood not typal true blood Matthew 26:28; Luke 22:20 Hebrews 9:16-17 yet new not only to old worn Hebrews 8:7 nor only most excellent testament sense new things Scriptures Psalm 33:3; 40:3? (44:7?); 96:1; 1 John 2:7-8 but chiefly always new bloom world's end never old abolished. Once (II) second testament Hebrews 8:7 first. Again (III) better Hebrews 8:6 7:22. (IV) Eternal Hebrews 13:20-21 (1) inheritance eternally followed Hebrews 8:10-12 Genesis 17:7 (2) lasts ages end no change 2 Corinthians 3:11.

   IV. Testament us nothing else world's last perfect renewal covenant of grace rests already established crucified buried raised glorified God's right hand thence fuller abundant measure Spirit through Israel Judah uniting elect Gentiles all nations perfect body.

   V. Contriver three-one God (1) Father Jehovah household first supreme covenant-worker Jeremiah 31:31,33 undertakes (a) covenant-God Christ's only Son all Him chief end reward only Mediator true faith receive 2 Corinthians 6:18 (b) give Son all-sufficient Redeemer John 3:16 Romans 8:32 wisdom righteousness sanctification redemption 1 Corinthians 1:30 perfect Colossians 2:10 (c) send Spirit Luke 11:13 Ephesians 3:14-16 (d) Justifier believe Romans 3:24-26 (e) bless spiritual heavenly blessings Christ Ephesians 1:3 Titus 3:4-7 (2) Son Hebrews 9:15-17 undertakes (a) blood death buy John 10:11,15 Hebrews 10:5-6,8-9 Ephesians 5:2 Acts 20:28 1 John 1:7 (b) redeem spiritual enemies sin Satan reconcile Father Acts 26:17-18 Romans 5:1-2,10-11 2 Corinthians 5:20-21 (c) eternal life John 10:27-29 (d) way Father John 14:6 (3) Holy Spirit Hebrews 10:14-17 undertakes (a) regenerate convert defilements cleanse God's image 1 Corinthians 6:11 John 3:3,5 Titus 3:5 Galatians 5:22 (b) teach truth walk John 16:13 Romans 8:1 Galatians 5:25 (c) strengthen power inwardly Ephesians 3:16 (d) seal child-adoption spiritual goods testimony pledge Romans 8:16 Ephesians 1:13-14 (e) adversities consolation Teacher Leader John 14:16-18 Romans 8:23,26-27.

   VI. Moving occasion promise enter new covenant grace dispensation outside (a) Israel's distressed needy oppressed long manifold covenant-breaks idolatries abominations Shalmaneser Assyria lands 2 Kings 17:1-24 18:9

   Chapter III Continued

   not least marriage covenant powerless destroyed spiritual adultery idolatry. Sometimes rule man wife lord servant hard thus then harder treated judgments wilderness Canaan then marriage national covenant powerless destroyed sense here fit reason new covenant first both sides powerless destroyed confirms credibility adding repeating says LORD. Question destroyed covenant testament Sinai? Not text only place Sinai Israel broken though begun Paradise solemnly added ceremonies renewed restored.

   III. New Testament benefits grace covenant ages common New particularly not fuller measure dispensed special way typal ceremonies intervention absolutely immediately Paul teaches Hebrews 8:6. Benefits v33-34 explained contract

   1. Regeneration amplest Holy Spirit covenanting inward regeneration God hitherto spiritually dead spiritual life first principle infuses converting change infused principle faith repentance conversion sanctification raised faith conversion fruits. Text binds two

   a. Mind v33 My law midst natatti pure grace incited appropriate beqirbam inward not external human teaching v34 no more each neighbor brother teach only nor external ceremonies My law inward give immediate Spirit illumination spiritual spiritually discern know 1Cor214.

   b. Heart allibbam inward external distinguished Jer315 2Kgs1015 Matt2237 explanation preceding. Inward will inclinations Jer315 2Kgs1015 Matt2237 heart write not stone tables gold plate high priest forehead Ex28:36 breastplate Urim Thummim v15 heart pour new disposition toward law time usually heartier fervent now.

   2. Communion God twofold

   a. God people after regeneration nature wrath children. Same promise covenant essence Abraham believing seed Gen177 emphatic powerful above same no greater thought whereby God God Himself altogether great glorious covenanting promises Gen151 Ps732526.

   b. People God words understood divine promise holds people rather demand if want people themselves deny appropriate God way covenant way manner distinctly requiring consent mutual promises demands.

   3. Sins forgiveness two same

   a. Reconciliation merciful unrighteousness nasal lach reconciled gracious salach law forgiveness after offering priest intercession Lev4202631 510131618 typical reconciliation previous offering satisfaction relation forgiveness merit Christ's offering satisfaction reconciliation mercy seat 1Jn22 410 Heb95 Rom325 without outside no forgiveness. avon unrighteousness guilt wrongness badness 1Sam2524 metonymy punishment Is536 Ps3111 Gen1915 first not light mistake error weakness deliberate badness singular collective all sin original Ps515 actual Num3016 etc theirs whom covenant established distinguishwise not all equal Jn179 I pray not world.

   b. Forgiveness reconciliation covenanting guilt punishment removed sins remember no more not believers sins hitherto mindful He iniquity Jacob not Num2321 Ps32? not perfectly forgives as no memory Ps257. All New benefits not bound Christ's times preceding excluded regeneration God communion sins forgiveness before Christ Only benefits New covenanting absolutely other way dispensed hitherto without laborious offerings terrible slaughters unbearable yoke apostle teaches Heb87 ch10:1.

   Didactic Part

   III. Seventh perfectest covenant grace under New after Mediator revealed established Daniel92427 time transgression seal sins iniquity everlasting righteousness confirm covenant grace. Dispensation (1) New Testament Jer3131 Heb86-8 testament covenant grace dispenses strengthened Testamentmaker blood typal true Matt2628 Lk2220 Heb91617 new relation old Heb87 excellent testament new things Scriptures Ps333 403?443? 961 1Jn27-8 chiefly always new bloom end world never old abolished (II) second Heb87 first (III) better Heb86 722 (IV) eternal Heb132021 (1) inheritance eternally Hebrews81012 Gen177 (2) ages end change 2Cor311.

   IV. Testament world's last perfect renewal grace rests established crucified buried raised glorified God's right pouring fuller abundant Spirit Israel Judah uniting elect Gentiles nations perfect body.

   V. Contriver threeone God (1) Father Jehovah first supreme Jeremiah3131,33 undertakes (a) covenantGod Christ's only Son Him chief end reward Mediator true faith 2Cor618 (b) Son allsufficient Redeemer Jn316 Rom832 wisdom righteousness sanctification redemption 1Cor130 perfect Col210 (c) Spirit Lk1113 Eph31416 (d) Justifier believe Rom32426 (e) spiritual heavenly blessings Christ Eph13 Tit34-7 (2) Son Heb91517 (a) blood death buy Jn101115 Heb10568 Eph52 Acts2028 1Jn17 (b) redeem spiritual sin Satan reconcile Father Acts261718 Rom5121011 2Cor52021 (c) eternal life Jn102729 (d) way Father Jn146 (3) Holy Spirit Heb101417 (a) regenerate convert defilements cleanse God's image 1Cor611 Jn335 Tit35 Gal522 (b) teach truth walk Jn1613 Rom81 Gal525 (c) strengthen power inwardly Eph316 (d) seal childadoption spiritual goods testimony pledge Rom816 Eph11314 (e) adversities consolation Teacher Leader Jn141618

   church government this age more suited prelates pride increase church being overthrow believers consciences yoke bring. Government church orders dignities same preceding except arisen new archbishopric patriarchate Justinianus Allpricum Justinianus native first formerly Lychnidus called whole Dacian diocese subjected added Praevalitana second Macedonian province part second Pammonian these bishops holy matters judges church matters rights orders dignities princes favor inclination particular gain princes common benefit various ways extended enlarged or withdrawn shortened one province more than one distinct divided. Highest authority judgment sentence synods people's governors. More brought (IV) church building heretics warding well-ordered bond (IV) synods ten this age among general II konstantinopolen V general Christ year 551 others 553 Eutychians occasion under Palestine new laura founders Leon Photius Severus others souls created before bodies united sin bodies united spirit endowed bodies rise which fallen death end once Christ's death devils etc. Epiphanius Haeres71 Socrates II28. Besides general age special national provincial righteous unrighteous faith heretics government discipline ceremonies. II III Books Concils latest edition. Among these African most renowned Pelagius Donatists bishops Aurelius Karthago Augustine Hippo. African Church Canons Codex eighteen preceding belong this age rest this. Among noteworthy church ceremonies discipline especially against overseas appeals Can XCII nobody called chief priest highest priest bishop bishops Can VI Pope's pride Rome bishop arrogance condemned. Gallican synods Karthago Milevisum Rome against appeals Pope's tyranny bishops orders bishops church government discipline ceremonies. Frankfort synod Karolus Great against images. Toletan III against Pope's trinity bishops orders. Also synods occasion heresies e.g. Constantinople 536 Menna against Anthimus Eutychian excommunicated. Against Arians Toletan III Christ 589. Against Priscillianists second Bracarense Ariamir king Suevians newly converted Christ year 562. Against Pelagians Massilians France second Arausicum Athalaric Italy Klodovaus France Cæsarius Arelate Alcimus Diens Fulgentius Auspenzer Prosper Aquitanicus twentyfive canons. Britons Cambre David Menevian metropolitan against Pelagius Christ year 529 Spelmannus Conc Brit Com1 Ussherius Antiqu Brit. Against heresies synods Constantinople 536 Patriarch Menna excommunicated Anthimus Eutychian. Arians Toletan III 589. Priscillianists Bracarense II Ariamir Suevians 562. Pelagians Arausicum II. Britons Cambre David 529. Most government discipline occasion schisms e.g. Laurentius Symmachus 498. Gregory VI Benedict X Sylvester III. Digilius Dioscorus 530. Rome synod Julius Novatian schism Karthago Rome Antioch. Donatist schism Karthago Cæcilianus Majorinus Donatus Numidia Africa schism Donatists church only perfects Africa Donatists heretics Optatus Milevitanus VII Donatists Augustine Haeres69. Against Donatists synods Karthago Cabarsussa Cave Sufe Bagalie. Against Arians Antioch Sirmian etc. Against images Leo III isauricus Gregory II III synod Gentiliacum end Pipinus Karolus Great. Against images synods Gentiliacum Marel Great Frankfort. Against images Paris 825 Ludovikus Pius Agobardus Lyons Amalarius Trier Jonas Aurelianensis etc. Against images Britons Scots. Against images Claudius Turin. Against images Walafridus Brabo Italy Claudius Turin. Against images synods. Against transubstantiation Ratramnus Raban Maurus Erigena. Against Pelagians Gudesschalkus Kimigius Lyons others. Against Pope tyranny kings England e.g. Edward Ethelstanus Alfredus; France Klodovaus sons; Burgundy Sigismundus successors; Cologne Theodoricus; Spain kings times. Against Pope tyranny synods. Against Pope tyranny Britons Scots Gallicans. Against Pope tyranny Spain. Against Pope tyranny Italy Ravenna exarchs Lombard bishops Istria etc. Against Pope tyranny Waldenians Piedmont Legerus Waldens CapII. Against Pope tyranny France Denmark Sweden Saxons Willibrordus Bonifacius Moguntiner archbishop. Against Pope tyranny monks Benedictines. Against images Leo III Gregory II III synod Gentiliacum Pipinus Karolus. Against images Claudius Turin Walafridus Methodius Allpricum. Against images Britons Scots. Against images synods Gentiliacum Marel Frankfort. Against images Paris Ludovikus Agobardus Amalarius Jonas. Against images Britons Scots Claudius Turin. Against transubstantiation Ratramnus Raban Erigena. Against Pelagians Gudesschalkus Kimigius. Pope tyranny England Edward Ethelstan Alfredus France Klodovaus Burgundy Sigismund Cologne Theodoric Spain. Pope tyranny synods. Pope tyranny Britons Scots Gallicans Spain Italy Ravenna Lombard Istria Waldenians. Pope tyranny France Denmark Sweden Saxons Willibrord Bonifacius. Pope tyranny monks Benedictines. Images Leo Gregory synod Gentiliacum Pipinus Karolus Claudius Walafridus Methodius Britons synods Gentiliacum Marel Frankfort Paris Ludovikus Agobardus Claudius. Transub Ratramnus Raban Erigena. Pelag Gudesschalkus Kimigius. (IV) Synods ten this age II konstantinopol V general 551553 Eutychians Palestine new laura Leon Photius Severus. Epiph71 SocII28. General age special national provincial righteous unrighteous faith heretics government discipline II III Concils. African Pelagius Donatists Aurelius Karthago Augustine Hippo African Canons Codex eighteen preceding this rest this. Noteworthy ceremonies discipline overseas appeals CanXCII nobody chief priest bishop bishops CanVI Pope pride Rome arrogance condemned. Gallican synods Karthago Milevisum Rome appeals Pope tyranny bishops orders bishops government discipline ceremonies. Frankfort Karolus images. Toletan III Pope trinity bishops orders. Against heresies synods Constantinople 536 Menna Anthimus Eutych excommunicated. Arians Toletan III 589. Priscillian Bracarense II Ariamir Suevians 562. Pelagians Arausicum II. Britons Cambre David 529. Against heresies synods Constantinople 536 Patriarch Menna excommunicated Anthimus Eutychian. Arians Toletan III 589. Priscillianists Bracarense II Ariamir Suevians 562. Pelagians Arausicum II Britons Cambre David 529. Most government discipline schisms e.g. Laurentius Symmachus 498 Gregory VI Benedict X Sylvester III Digilius Dioscorus 530 Rome synod Julius Novatian Karthago Rome Antioch Donatist Karthago Cæcilianus Majorinus Donatus Numidia Africa Donatists Optatus VII Augustine Haeres69. Against Donatists Karthago Cabarsussa Cave Sufe Bagalie. Arians Antioch Sirmian. Images Leo III Gregory II III synod Gentiliacum Pipinus Karolus Claudius Turin Walafridus Methodius Britons synods Gentiliacum Marel Frankfort Paris Ludovikus Agobardus Claudius Turin. Transub Ratramnus Raban Erigena Pelag Gudesschalkus Kimigius. Pope tyranny England Edward Ethelstan Alfred France Klodovaus Burgundy Sigismund Cologne Theodoric Spain synods. Pope tyranny Britons Scots Gallicans Spain Italy Ravenna Lombard Istria Waldenians Legerus Waldens CapII France Denmark Sweden Saxons Willibrord Bonifacius monks Benedictines images Leo Gregory Gentiliacum Pipinus Karolus Claudius Walafridus Methodius Britons Gentiliacum Marel Frankfort Paris Ludovikus Agobardus Claudius transub Ratramnus Raban Erigena Pelag Gudesschalkus Kimigius (IV) synods ten age II konstantinopol V 551553 Eutychians occasion Palestine laura Leon Photius Severus Epiph71 SocII28 general age special national provincial righteous unrighteous faith heretics government discipline II III Concils African Pelagius Donatists Aurelius Karthago Augustine African Canons eighteen preceding this rest this ceremonies discipline overseas appeals XCII nobody chief priest bishop bishops VI Pope pride Rome arrogance Gallican Karthago Milevisum Rome appeals Pope tyranny bishops orders Frankfort Karolus images Toletan III Pope trinity bishops Against heresies Constantinople 536 Menna Anthimus Eutych excommun Arians Toletan III 589 Priscillian Bracarense II Ariamir Suevians 562 Pelagians Arausicum II Britons Cambre David 529 Against heresies syn

   church government age prelates pride church overthrow consciences yoke. Orders dignities preceding except new archbishopric patriarchate Justinianus Allpricum native first Lychnidus whole Dacian added Praevalitana second Macedonian part second Pammonian bishops holy judges church rights orders dignities princes favor particular princes common benefit ways extended or withdrawn shortened province more distinct divided. Highest synods governors. (IV) Synods ten age II konstantinopol V 551553 Eutychians Palestine laura Leon Photius Severus Epiph71 SocII28 general age special national provincial righteous unrighteous faith heretics government discipline II III Concils African Pelagius Donatists Aurelius Karthago Augustine African eighteen preceding this rest ceremonies discipline overseas appeals XCII nobody chief priest bishop bishops VI Pope pride Rome arrogance Gallican Karthago Milevisum Rome appeals tyranny bishops orders Frankfort Karolus images Toletan III Pope trinity bishops heresies Constantinople 536 Menna Anthimus Eutych excommun Arians Toletan III 589 Priscillian Bracarense II Ariamir Suevians 562 Pelagians Arausicum II Britons Cambre David 529 heresies synods

   synod tried crush but deposed Felix V successor whose election nothing regarded sat about sixteen years (LIV) Nicholas V Lucenese physician sixty sixth Jubilee over 160 people St Angelus bridge broke perished celebrated sat eight years (LV) Calixtus III Spaniard formerly Alfonso Borgia sat about three years (LVI) Pius III Senese cousin Pius II sat twenty six days (LVII) Paulus II Ligurian son Sixtus IV son-in-law Maximilianus emperor against unworthy tyrant sat about thirteen years (LVIII) Sixtus IV Ligurian eighth Jubilee 300000 next year treasury against Turks 600000 crowns sat thirteen years (LIX) Innocentius VIII Genuese sat eight years (LX) Alexander VI Spaniard Rodericus Borgia Italy ruin Onuphrius born daughter Lucretia Spaniard taken given John Sforzia taken Alfonso Aragon bastard son Alfonso king slain Maria America Theodora Lucretia Accius Samazarius Hic Lucretia nomine sed re Thais Alexandri filia sponsa nurus Alexander sacraments altars Christ sells bought rightly sells. Finally scheming treasures court poisoned perished sat eleven years five months (LXI) Pius III Senese Pius II cousin twenty six days (LXII) Julius II Ligurian Sixtus IV nephew soldier unhappy Venetians Maximilianus emperor left horse right held foot held emperor foot going thousand shilling silver penny said Peter's key avails Paul's sword avails emperor army strengthened French defeat perished sat ten years three months (LXIII) Leo IX Bruno Suabian Hildebrandus against Clement III twenty first schism sat about twelve years (LXIV) Victor III Beneventan son duke against Clement III sat one year (LXV) Urbanus II Gregory against Clement III called Urbanus turbulence name sat nine years (LXVI) Paschalis II Reginerus against Clement III twenty fifth schism emperor Henry V against father excommunicated deposed Clement III sat eighteen years (LXVII) Gelasius II Guido against Gregory VIII sat one year (LXVIII) Calixtus II Guy Vienne against Gregory VIII sat eleven years (LXIX) Honorius II Lambert Ostian against Celestine II sat five years (LXX) Innocentius II Gregory against Anacletus II deposed Dictus sat thirteen years (LXXI) Celestine II Guido six months (LXXII) Lucius II Gerhard deposed six years (LXXIII) Anastasius III two years (LXXIV) Landus I Babianer one month twenty two days (LXXV) John XIII Octavianus Tusculan count son Marozia young nine years pope sat ten years (LXXVI) Leo VII Roman sat four years (LXXVII) Stephen VII Gregory VI against Boniface VII sat two months (LXXVIII) Romanus six months (LXXIX) Theodore II Roman Formosus acts condemned six months (LXXX) John X Benedict VI against Leo V pope sat six years (LXXXI) Leo VI pope sat four years (LXXXII) Stephen VI pope two months (LXXXIII) Marinus I pope six months (LXXXIV) Agapetus II pope three years one month (LXXXV) John XI Marozia son pope sat ten years (LXXXVI) Leo VII pope six years (LXXXVII) Stephen VIII pope two years eight months (LXXXVIII) Benedict VII pope twelve years (LXXXIX) John XIV pope six years (XC) Boniface VII pope four months (XCI) John XV pope ten years (XCII) Gregory V pope three years (XCIII) Silvester III pope two months (XCIV) John XVII pope one year (XCV) Benedict IX pope eleven years (XCVI) Silvester III pope three years (XCVII) Benedict X pope eight months (XCVIII) Damasus II pope twenty three days (XCIX) Leo IX pope five years (C) Victor II pope two years three months thirteen days (CI) Stephen IX pope three years (CII) Nicholas II pope two years six months (CIII) Alexander II pope eleven years (CIV) Gregory VII pope twelve years (CV) Victor III pope one year (CVI) Urbanus II pope nine years (CVII) Paschalis II pope eighteen years (CVIII) Gelasius II pope one year (CIX) Calixtus II pope eleven years (CX) Honorius II pope five years (CXI) Innocentius II pope thirteen years (CXII) Celestine II pope six months (CXIII) Lucius II pope one year (CXIV) Anastasius III pope two years (CXV) Landus I pope one month twenty two days (CXVI) John X pope six years (CXVII) Leo VI pope four years (CXVIII) Stephen VI pope two months (CXIX) Marinus I pope six months (CXX) Agapetus II pope three years one month (CXXI) John XI pope ten years (CXXII) Leo VII pope six years (CXXIII) Stephen VIII pope two years eight months (CXXIV) Benedict VII pope twelve years (CXXV) John XIV pope six years (CXXVI) Boniface VII pope four months (CXXVII) John XV pope ten years (CXXVIII) Gregory V pope three years (CXXIX) Silvester III pope two months (CXXX) John XVII pope one year (CXXXI) Benedict IX pope eleven years (CXXXII) Silvester III pope three years (CXXXIII) Benedict X pope eight months (CXXXIV) Damasus II pope twenty three days (CXXXV) Leo IX pope five years (CXXXVI) Victor II pope two years three months thirteen days (CXXXVII) Stephen IX pope three years (CXXXVIII) Nicholas II pope two years six months (CXXXIX) Alexander II pope eleven years (CXL) Gregory VII pope twelve years (CXLI) Victor III pope one year (CXLII) Urbanus II pope nine years (CXLIII) Paschalis II pope eighteen years (CXLIV) Gelasius II pope one year (CXLV) Calixtus II pope eleven years (CXLVI) Honorius II pope five

   synod tried crush deposed Felix V successor election nothing regarded sixteen (LIV) Nicholas V Lucenese sixty sixth Jubilee 160 St Angelus bridge broke perished eight (LV) Calixtus III Spaniard Alfonso Borgia three (LVI) Pius III Senese Pius II cousin 26 days (LVII) Paulus II Ligurian Sixtus IV son Maximilianus emperor unworthy tyrant thirteen (LVIII) Sixtus IV Ligurian eighth 300000 next 600000 Turks thirteen (LIX) Innocentius VIII Genuese eight (LX) Alexander VI Spaniard Rodericus Borgia Lucretia Spaniard John Sforzia Alfonso Aragon bastard Alfonso king slain Maria America Theodora Accius Samazarius Lucretia nomine sed re Thais Alexandri filia sponsa nurus Alexander sacraments altars Christ sells bought sells. Scheming treasures poisoned sat eleven five (LXI) Pius III Senese twenty six (LXII) Julius II Ligurian Sixtus IV nephew soldier Venetians Maximilianus left right foot emperor foot thousand shilling silver penny Peter's key Paul's sword avails emperor French defeat perished ten three (LXIII) Leo IX Bruno Suabian Hildebrandus Clement III twenty first twelve (LXIV) Victor III Beneventan duke Clement III one (LXV) Urbanus II Gregory Clement III Urbanus turbulence nine (LXVI) Paschalis II Reginerus Clement III twenty fifth Henry V father excommunicated deposed Clement III eighteen (LXVII) Gelasius II Guido Gregory VIII one (LXVIII) Calixtus II Guy Vienne Gregory VIII eleven (LXIX) Honorius II Lambert Ostian Celestine II five (LXX) Innocentius II Gregory Anacletus II Dictus thirteen (LXXI) Celestine II Guido six (LXXII) Lucius II Gerhard one (LXXIII) Anastasius III two (LXXIV) Landus I one twenty two (LXXV) John X six (LXXVI) Leo VI four (LXXVII) Stephen VI two eight (LXXVIII) Benedict VII twelve (LXXIX) John XIV six (LXXX) Boniface VII four (LXXXI) John XV ten (LXXXII) Gregory V three (LXXXIII) Silvester III two (LXXXIV) John XVII one (LXXXV) Benedict IX eleven (LXXXVI) Silvester III three (LXXXVII) Benedict X eight (LXXXVIII) Damasus II twenty three (LXXXIX) Leo IX five (XC) Victor II two three thirteen (XCI) Stephen IX three (XCII) Nicholas II two six (XCIII) Alexander II eleven (XCIV) Gregory VII twelve (XCV) Victor III one (XCVI) Urbanus II nine (XCVII) Paschalis II eighteen (XCVIII) Gelasius II one (XCIX) Calixtus II eleven (C) Honorius II five (CI) Innocentius II thirteen (CII) Celestine II six (CIII) Lucius II one (CIV) Anastasius III two (CV) Landus I one twenty two (CVI) John X six (CVII) Leo VI four (CVIII) Stephen VI two eight (CIX) Benedict VII twelve (CX) John XIV six (CXI) Boniface VII four (CXII) John XV ten (CXIII) Gregory V three (CXIV) Silvester III two (CXV) John XVII one (CXVI) Benedict IX eleven (CXVII) Silvester III three (CXVIII) Benedict X eight (CXIX) Damasus II twenty three (CXX) Leo IX five (CXXI) Victor II two three thirteen (CXXII) Stephen IX three (CXXIII) Nicholas II two six (CXXIV) Alexander II eleven (CXXV) Gregory VII twelve (CXXVI) Victor III one (CXXVII) Urbanus II nine (CXXVIII) Paschalis II eighteen (CXXIX) Gelasius II one (CXXX) Calixtus II eleven

   synod tried crush deposed Felix V sixteen (LIV) Nicholas V sixty sixth 160 Angelus bridge perished eight (LV) Calixtus III Alfonso Borgia three (LVI) Pius III Senese Pius II 26 (

   synod tried crush deposed Felix V sixteen (LIV) Nicholas V Lucenese sixty sixth 160 Angelus bridge perished eight (LV) Calixtus III Alfonso Borgia three (LVI) Pius III Senese Pius II 26 days (LVII) Paulus II Ligurian Sixtus IV son Maximilianus emperor unworthy tyrant thirteen (LVIII) Sixtus IV Ligurian eighth 300000 next 600000 Turks thirteen (LIX) Innocentius VIII Genuese eight (LX) Alexander VI Spaniard Rodericus Borgia Lucretia Spaniard John Sforzia Alfonso Aragon bastard Alfonso king slain Maria America Theodora Accius Samazarius Lucretia sed re Thais Alexandri filia sponsa nurus Alexander sacraments sells bought sells scheming treasures poisoned eleven five (LXI) Pius III Senese 26 (LXII) Julius II Ligurian Sixtus IV nephew soldier Venetians Maximilianus left right foot emperor foot thousand silver penny Peter's Paul's avails emperor French defeat perished ten three (LXIII) Leo IX Bruno Suabian Hildebrandus Clement III 21st 12 (LXIV) Victor III Beneventan duke Clement III one (LXV) Urbanus II Gregory Clement III Urbanus turbulence 9 (LXVI) Paschalis II Reginerus Clement III 25th Henry V father excommun deposed Clement III 18 (LXVII) Gelasius II Guido Gregory VIII one (LXVIII) Calixtus II Guy Vienne Gregory VIII 11 (LXIX) Honorius II Lambert Ostian Celestine II 5 (LXX) Innocentius II Gregory Anacletus II Dictus 13 (LXXI) Celestine II Guido 6 (LXXII) Lucius II Gerhard 1 (LXXIII) Anastasius III 2 (LXXIV) Landus I 1 22 (LXXV) John X 6 (LXXVI) Leo VI 4 (LXXVII) Stephen VI 2 8 (LXXVIII) Benedict VII 12 (LXXIX) John XIV 6 (LXXX) Boniface VII 4 (LXXXI) John XV 10 (LXXXII) Gregory V 3 (LXXXIII) Silvester III 2 (LXXXIV) John XVII 1 (LXXXV) Benedict IX 11 (LXXXVI) Silvester III 3 (LXXXVII) Benedict X 8 (LXXXVIII) Damasus II 23 (LXXXIX

   synod tried crush deposed Felix V sixteen (LIV) Nicholas V Lucenese sixty sixth 160 Angelus bridge eight (LV) Calixtus III Alfonso three (LVI) Pius III Senese 26 (LVII) Paulus II Ligurian Sixtus son Maximilianus tyrant thirteen (LVIII) Sixtus eighth 300000 600000 thirteen (LIX) Innocentius Genuese eight (LX) Alexander Rodericus Borgia Lucretia John Alfonso bastard slain Maria Theodora Accius Lucretia Thais Alexandri sponsa nurus Alexander sells bought sells poisoned eleven (LXI) Pius III 26 (LXII) Julius Sixtus nephew Venetians Maximilianus foot thousand penny Peter's Paul's emperor French perished ten (LXIII) Leo Bruno Hildebrandus Clement 21st 12 (LXIV) Victor Beneventan Clement one (LXV) Urbanus Gregory Clement turbulence 9 (LXVI) Paschalis Reginerus Clement 25th Henry V father deposed 18 (LXVII) Gelasius Guido Gregory one (LXVIII) Calixtus Guy Vienne Gregory 11 (LXIX) Honorius Lambert Celestine 5 (LXX) Innocentius Gregory Anacletus Dictus 13 (LXXI) Celestine Guido 6 (LXXII) Lucius Gerhard 1 (LXXIII) Anastasius 2 (LXXIV) Landus 1 22 (LXXV) John X 6 (LXXVI) Leo 4 (LXXVII) Stephen 2 8 (LXXVIII) Benedict 12 (LXXIX) John XIV 6 (LXXX) Boniface 4 (LXXXI) John XV 10 (LXXXII) Gregory V 3 (LXXXIII) Silvester III 2 (LXXXIV) John XVII 1 (LXXXV) Benedict IX 11 (LXXXVI) Silvester III 3 (LXXXVII) Benedict X 8 (LXXXVIII) Damas **Chapter IV: The Dispensation under Eternity** **Revelation 7:1 to Chapter 11**

   After this I saw four angels standing at the four corners of the earth, holding the four winds of the earth, that no wind should blow on the earth, nor on the sea, nor on any tree.

   The Exegetical Part

   I. Thus far we investigated dispensation of covenant of grace under patriarchs under Moses under Christ; nothing remains but proceed to covenant of grace dispensation under eternity. This dispensation under eternity will indeed beginning take in this life but followed made perfect after this life and well along these seven steps. For here will occur: (1) Christ's return. (2) Antichrist's destruction. (3) Dead's resurrection. (4) Last general judgment. (5) Acquittal on one and condemnation other men. (6) Ages' completion Son's kingdom's surrender to Father. (7) Eternal life. All these things though not expressly narrated yet indicated by opening of seventh seal which John explains Revelation chapter 7 to 11 enclosed. Reader not expect we particular chapters purposely explain seven steps in that order therein; for they scattered through whole text connection. That however therein unfolded church state under eternity appears from many therein occurring sayings; as when chapter 7:9 of blood-witnesses said That they stood before God's throne before Lamb clothed long white garments bearing palms of victory glorifying God Lamb praises with angels around God's throne elders four animals: which things outlook on eternal life's glory state.

   II. Text therefore contains church state under eternity regarding its

   A. Preparation chapter 7. Whereby us occur

   a. Christ's care sealing elect; while four angels four earth's corners hold back four earth's winds that no wind blow earth sea tree chapter 7:1-4. Thereby known given that before coming eternal state Christ's return to judgment seat after sixth age's exit very corrupt commotions earth occur both schisms heresies as persecutions angels permitted according God given power certain time restrain not damage elect. Above all indicated last times no such quiet contented times as most expositors imagine after Christ's coming Matthew 24:23-32 Luke 18:8 Paul 2 Timothy 3:1.

   b. Elect's sealing from Israel's twelve tribes mixed countless multitude. These with seal as marked foreheads thereby angels protected plagues spared v.3-9. Sealing from twelve tribes indicates Jewish church's gathering; innumerable multitude all elect Gentiles Revelation 7:9.

   c. Blood-witnesses' uplifting consolation already above enemies' heads hanging wrath redemption by Reformation. These as quickened with angels elders animals v.9 end chapter. Things outlook eternal state.

   B. Execution under seven angels' trumpeting. Whereby related

   A. Christ's reconciliation intercession preceding trump sound imaged by angel covenant angel God's face standing altar censer thereby with His offering merit offers saints' prayers afterward from incense altar fire great part throws earth whence voices thunders lightnings earthquakes i.e. terrible judgments earth v.5.

   B. Trumpets themselves seven whereby Antichrist's destruction Christ's coming along various steps indicated. But this trumpeting

   I. First brought hail fire blood mingled whereby earth's third i.e. great part sea's living creatures killed ships destroyed v.7. Hail fire blood mingled indicates terrible persecutions last judgment forerunners what kind these persecutions be causes time reveal v.8-9.

   II. Second great burning mountain sea thrown sea's third blood destroyed sea creatures third ships. Mountain Scripture customarily Babylon Jeremiah 51:25 Isaiah 13:2. This Babylon Antichrist's seat Revelation 14:8; 16:19; 17:5 etc. Sea Antichristendom's extent Revelation 18:2,10. Blood saints' slaughters death all devastation even lifeless things e.g. ships. How these fulfilled time teach v.8-9.

   III. Third great star burning torch name Wormwood thrown on earth's third waters bitter third men drinking died v.10-11. Star prophets' style kings Isaiah 14:12; 34:4? Who this king what head bitter how earth's third distress time reveal.

   IV. Fourth sun moon stars third struck darkened day's third night likewise v.12. Sun Rome city majesty civil ecclesiastical. Sun pope's supremacy over provinces lands moon stars dignitaries. Rome city darkened Reformation time.

   V. Fifth locusts torment five months v.13-19. Locusts represent heresies persecutions. Fifth seal blood witnesses altar cry avenging blood Reformation time.