Book the Second
14. The knowledge of God the Redeemer is collected from the fall of man, and from the material cause of redemption.
15. In the fall of man it is right to consider his duty, and his capacity.
16. He was created after the image of God, i.e., he partook of wisdom, justice, divine sanctity, and therefore, being perfect in soul and body, he was a debtor to observe entirely the commandments of God.
17. The immediate causes of the fall were Satan, the serpent. Eve, the forbidden fruit. The remote causes were—infidelity, ambition, ingratitude, contumacy. Hence followed the blotting out of the image of God in man, who became unfaithful, unrighteous, obnoxious to death.
18. Man's cai)ability, as well in relation lo his soul, as to his body, must next he considered. The perception of his soul in divine things, /. e., in the recognition, and true worship of God, is blinder than that of a mole. He neither is able to devise, nor to execute, good works. In human affairs, as, for instance, in the arts liberal, or mechanics, man's understanding is, in a great degree, dimsighted and changeable; but his will, as far as it concerns itself with things divine, desires only that which is evil, and as to inferior human matter's, it is inconstant, wandering, and not altogether possessed of its own
authority.'*'"
19. The body of man pursueth the corrupt appetites of the soul, and is subject to many infirmities, and finally to death.
20. Hence it follows that, for lost man, redemption must be sought in Christ, the Mediator; because the first adoption of an elect peoi3le, the preservation of the Church, its restoration after dispersions, its liberation from perils, the hope of the pious, always were dependent on the grace of a Mediator. Therefore was the law given, which should hold the minds [of men] in suspense until
* Ncc omnino sui juris.
the advent of Christ, a fact which is evident from the remembrance of the gratuitous covenant, ofttimes rehearsed, from its ceremonies, sacrificings, cleansings, from the sequel of adoption, from the right of the priesthood.
21. The material cause of redemption is Christ, in whom three points are to be considered: 1. After what manner he may be set forth before men.
2. How he may be received. 3. How men may be retained in his society [communion].
22. Christ is set forth before man through the law and the gospel.
23. The law is of a threefold nature; ceremonial, judicial, moral. The use of the ceremonial law is abolished, but its result is perpetual. The judicial, or civil law, was peculiar to the jews, and hath been taken away; but the universal principles of equity, described in the moral law, do continue. This moral law, which appertains to the nurtme and preservation of piety and justice, is perpetual, and is convenient for all mankind.
24. The use of the moral law is threefold. First, it points out our impotency, iniquity, condemnation; not that we may despair, but that we may have recourse to Christ. Secondly, that they who are unmoved by promises may be restrained by the terror of threaten ings. Thirdly, that we may know what is the will of God; that wc may meditate upon it unto obedience, that our minds may be confirmed as to this point, that we may be withdrawn from slipperiness.
25. The substance of the law is contained in its preamble, and in the two tables. In the preamble is notified: 1. The power of God, that he might bind fast the people by the necessity of obedience.
2. The promise of grace, by which he professes himself God of the Chuixh. 3. A benefit, by which God convicts the Jews of ingratitude unless they respond to his benignity.
26. The first table, which relates to the worship) of God, is perfect in four precepts.
27. The intent of the first ordinance, is, that God alone should have pre-eminence in the sight of his people; therefore, to God alone do we owe adoration, affiance, oflfei'ings of prayer, thanksgivings.
28. The purport of the second precept is, that God willeth not that his worship be profaned by a superstitious ritual. The commandment is two-fold. One part restrains over freedom on our part, so that we may not subject the Deity to the perception of sense, neither represent Him by any form. The other part forbids that we worship any images mider pretext of religion, therefore it puts forth the power of God, which he will not suffer to be despised; his jealousy also, because he will admit no fellow; his retaliation upon children's children; his mercy to the worshippers of His Majesty.
29. The third ordinance commands three things.
1. That every conception of mind, or utterance of tongue, should have respect to the majesty of God.
2. That we do not rashly abuse his Holy Word, and sacred mysteries, for ambitiotis or covetous ends. 3. That we reproach not God's works, but proclaim them with praises of his wisdom, power, goodness, justice. Unto all these is opposed that triple profanation of God's name by perjury, unnecessary swearing, as well by idolatry, namely, when in God's place we substitute saints, or animate and inanimate creatures.
30. The end of the fourth precept is, that we, being dead as to our- proper affections, and daily works, should meditate on God's kingdom. Three considerations hence arise :— 1. A spiritual rest, when the faithful are at leisure from their usual works, that God mav work in them. 2. That there may be a stated day for calling upon the name of God, hearing his word, and the performance of sacred ceremonies. 3. That servants may have some relaxation from work.
31. The latter table contains the six following laws as to the duties of loving kindness towards our neighbour. The fifth precept purports, since an observance of God's own method is pleasing to him, it follows that degrees of rank ordained by him arc inviolable. It is, therefore, forbidden us to detract from the dignity of superiors, either by contempt, contumacy, or ingratitude; yea, rather, we should treat them with reverence, obedience, gratitude.
32. The sixth precept puqiorts, that, as God hath bound together the race of mankind hv a certain oneness, so the general safety is, as a duty, committed to each individual; whence it follows that violence is forbidden to each separately, and benevolence is commanded.
33. The end of the seventh precept is this, that, because God loveth purity, it is a duty that all uncleanness should be put away from us; therefore wantonness, whether in thought, word, or deed, is forbidden bv him.
34. The intent of the eighth precept is, that inasmuch as injustice is abomination before God, he willeth that every one should receive his own. Now, men defraud through violence, malicious imposture, craft, enticements, and other means.
35. The ninth precept purports on this wise. Since God, who is truth, must abhor lying, he forbiddeth calumnies and false impeachments, by which the good name of a neighbour suffers injury: also, false statements, through which any one is depressed as to his temporal estate. On the other hand, God requires that, by maintenance of truth, every individual amongst us should protect the entireness of his neighbour's reputation and property.
36. The tenth commandment purports that, inasmuch as it is God's will that the whole soul be possessed by the affection " Love," therefore, all covetousness, which is an adversary of loving-kindness, must be dislodged from the mind; consequently, every kind of longing which inclineth towards the injury of another is forbidden.
37. It has been said by us, that Christ is exhibited to us through the Gospel. First of all the accordance of the doctrine of the Gospel, or the New Testament, with the Old Testament, is shewn for the following reasons. 1. Because the same hope of immortality may he, and shall have heen, to pious men, under either covenant. This same covenant is established, not on men's works, but on God's mercy. There is the same Mediator between God and man, Christ.
38. Hence a distinction between either covenant is exhibited, which consists of five particulars. 1. Under the Law the heavenly inheritance was exhibited to view under earthly things; under the Gospel our minds are directed towards it at once.
2. The Old Covenant set forth, under figures, only a representation, the truth itself being wanting; the New Covenant displays the truth actually present. 3. The Old was, by reason of the Law, a ministration of condemnation and death; the New was a method of justice and of life. 4. The Old was a state of bondage, which tended to beget fear in the mind; the New, a system of liberty, which can lift up the mind unto affiance. 5. The word was destined for the Jews only; now it is preached to all nations.
39. The main end of the Gospel doctrine is to teach— 1. Of what manner of nature Christ is.
2. For what purpose he is sent. 3. How he fulfilled the respective parts of redemption.
40. Christ is God and Man. God, that he might grant, as a largess to his own, righteousness, sanctification, redenijition. Man, because he was to liquidate the debt of man.
41. Christ was sent to execute a function— 1. Of a Prophet, in preaching truth, fulfilling prophecy, in doing and teaching the will of God.
2. Of a King, in governing the whole church, and every member of the same, and in defending his people from every harm from enemies. 3. Of a Priest, in offering his own body for sins, in reconciling God to us by his obedience, in always interceding for his own with prayers to God the Father.
42. Christ hath fulfilled all the parts of a Redeemer, in dying for our sins, rising again for our justification, opening the heavens to us through his ascension, sitting at the right hand of the Father, whence he is to come to judge the quick and the dead. Therefore he hath well deserved for us the grace and salvation of God.