two wayes either for that which of it self alone is All-sufficient excluding all want or else for that which is but In part profitable and not sufficient of it self without the help of something else It is manifest that the Apostle here speaketh of that which is profitable taken in the first sense 22 By those things which are written we may be taught to beleeve on Christ John 20.31 and be furnished unto all good works 2. Tim. 3.17 And the brethren of the rich glutton by hearing Moses and the Prophets in the Scriptures might have escaped the torments of Hell Luke 16.29 23 Whereupon it follows without forcing that the perfection of the Holy Scripture is such as we assigne unto it For whosoever beleeveth on Christ and is furnished unto all good works and made partaker of eternall life what can he desire more 24 This also is an Argument worthie our consideration That the Apostle S. Paul declared unto the Church of Ephesus all the counsel of God to wit concerning our salvation Acts 20.27 Again the same Apostle said none other things then those which the Prophets and Moses did say should come Acts 26.22 Therefore in Moses and the Prophets is contained all the counsel of God concerning our salvation 25 Now if the Scripture be perfect as indeed it is Away then with Traditions which some would thrust upon us to be received with like affection and to be beleeved with like authoritie as the Scripture 26 For they are full of doubts and sometimes also contradictions being very apt to be corrupted and many wayes subject unto errour 27 The Ecclesiasticall Historie witnesseth that in the time of the Primitive Church under the name of Apostolicall Traditions many falsities were broched and that men of great note have been deceived in former time by the opinion of Traditions 28 Furthermore seeing that the Holy Scripture was by God given unto men to this end to instruct them unto salvation from hence we conclude that The Scripture is perspicuous 29 What Could not God which made both mind and tongue speak plainly and perspicuously Yea certainly he used great care and providence that all men might understand vvhat he spake unto all men Lactant. lib. 6. Div. Institut cap. 21. 30 Ought not that which is to instruct the rude and ignorant and make them wise and learned ought not that I say be perspicuous 31 It is perspicuity which in fit to teach and instruct not obscurity or perplexitie 32 Yet when we say that the Holy Scripture is perspicuous we would not have it so understood as if we meant that whatsoever is contained any where in Scripture were so easie and plain that any man at the first sight may understand it 33 But this is our meaning that The perspicuity of Scripture is such that from thence a man may learn sure and infallible grounds and principles of religion the knowledge whereof is necessary unto every man toward the attainment of everlasting salvation 34 The books of the Prophets and Apostles are the integrall parts of Holy Scripture And that both those are perspicuous it is proved by good testimonies If the parts of Scripture then be perspicuous how can the whole be said to be obscure 35 The Propheticall word in the Old Testament is compared unto a Lamp Light or Lantern Psalme 119.105 And as much is said of the Apostolicall word 2. Pet. 1.19 And again If our Gospel be hid it is hid to them that are lost 2. Cor. 4.3 Whereby it appeareth that if the Scripture be obscure and hid it is so onely by accident But of it self and by its own nature it is perspicuous 36 Seeing therefore it is demonstrated that the Scripture is perfect and perspicuous It follows that It is and ought to be the certain infallible and onely rule and judge of all controversies that are moved about points of Christian religion 37 What David saith concerning the Apostles Psal 19.4 Their line or their rule or direction is gone out through all the earth the same Paul applies to the doctrine of the Apostles Rom. 10.18 Their sound went into all the earth But the Apostles wrote and taught the same things 38 Christ also and his Apostles for determining controversies of faith appealed unto no other Judge went by no other Rule but the Holy Scriptures and they send us also to search the Scriptures And what sheep will not follow Christ his Shepherd and Leader and the Apostles his followers 39 The word of Christ contained in the Holy Scriptures Propheticall and Apostolicall shall judge all men in the last day John 12.48 Rom. 2.16 Rev. 20.12 What hinders then but that it may be unto us in this life a Perfect Rule 40 For if there be any part of celestiall doctrine not contained within the Canonicall books How shall the judgement which shall be passed hereafter according unto them be entire 41 Furthermore seeing that it is not onely permitted but also commanded to all Christians to trie the Spirits 1. John 4.1 to beware of false prophets Matth. 7.15 to prove all things 1. Thess 5.21 and thus it lies upon them to discern between divine truth and humane dreams certainly the rule of truth that is the Holy Scripture belongeth unto all men And therefore The common people ought not to be debarred the reading of the Scripture 42 What the Spirit of God approveth and commendeth let not any man say It is forbidden But the Bereans are commended for this that they examined Pauls sermon by the Rule of the Scriptures Acts 17 1â— The elect strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia 1. Pet. 1.1 are commended for attending unto the word of prophesie as unto a light 2. Pet. 1.19 And Coloss 3.16 the diligent study in the Scripture is commended to all Christians 43 And seeing that the common people are altogether ignorant of the Hebrew and Greek tongue wherein the books of the Old and Nevv Testament were written and yet are bound to reade the Scriptures Therefore their pains is to be commended who have translated the Holy Scriptures into the vulgar tongues 44 But yet the Hebrew text onely in the Old Testament and the Greek in the New Testament is Authenticall because they were both written in those tongues 45 Whatsoever floweth not from those fountains hitherto hath not cannot neither must it be accounted Canonicall seeing that it is not inspired by God 46 Therefore that vulgar interpretation which may sooner be said then proved to be Saint Jeromes is without cause exalted to that high throne of authenticall authoritie 47 For there are in it many faults both Graphicall Ellipticall Chronographicall and Dogmaticall faults in writing in leaving out many things in Chronographie and in points of doctrine 48 They have a corrupt judgement that say that the Hebrew text is corrupted 49 Neither do they love pure truth who say that the fountains do not flow pure 50 The end and use of Holy Scripture is
have an eye unto it as it is a Sacrament and means sanctified by the vvord of God vvith vvhich and by vvhich all the most sacred and Holy Trinitie doth work in those that are Baptized unto their salvation 33 The Form of Baptisme is to Baptize a man with water That is to sprinkle the water upon him or to dip him in the water In the name of the Father and of the Sonne and of the Holy Ghost 34 And forasmuch as it is the Form which gives being unto a thing Therefore if this Form of Baptisme be changed it shall be no longer a Sacrament 35 Whether the party Baptized be sprinkled or dipped Thrice or but Once it matters not to the integritie and perfection of Baptisme The usuall rites and custome of the Church in these indifferent things is to be observed 36 By the Three sprinklings or clippings the Trinitie of Persons is signified and by One onely the Unitie of the Divinitie or Godhead 37 Those words In the name or On the name of the Father and of the Sonne and of the Holy Ghost have a great Emphasis which is accurately and frequently to be expounded to the godly and devout auditorie or congregation 38 For the Minister professeth that what he doth in this part he doth not in his own name but in the name of God and at his command 39 For he declareth that the true God which is One in Essence and Three in Persons is called upon over him that is Baptized 40 Moreover those words do evidently witnesse that every Person of the most sacred and Holy Trinitie is present at Baptisme by the presence and efficacie of grace to wit The Father for the merit of his Sonne doth receive him that is Baptized into grace and doth seal him by his Holy Spirit unto salvation 41 Whereupon those that are Baptized are called the Sonnes of God Christians and Spirituall men in respect of the Father of the Sonne and of the Holy Ghost 42 Whereunto belongeth the Collation or comparing of Creation and Re-creation Formation and Reformation For As the Father by the Sonne through the Holy Ghost created the first man So is it at the Sacrament of Regeneration where all the most Holy and blessed Trinitie doth work in like manner 43 Last of all By those words he that is Baptized in the name of God is bound to acknowledge him and to call upon him as the true God and serve him all the dayes of his life 44 For you must be baptized as vve have received and beleeve as we are Baptized and glorifie the Father the Sonne and the Holy Ghost as vve have beleeved Basil Epist 78. 45 From this Fountain flow forth all the praises which are extant in the vvritings of the Apostles concerning the saving fruit of this mysterie 46 As for example That it is The washing of Regeneration and renewing of the Holy Ghost Tit. 3.4 By vvhich the Church may be cleansed Ephes 5.26 Sinnes may be washed avvay Act. 22.16 Christ may be put on Gal. 3.27 And in a vvord salvation may be obtained 1. Pet. 3.21 47 By way of Comparison it will not be amisse to consider the Baptisme of Christ by which Our Baptisme is consecrated For vvhat was done there in visible signes vve must not doubt but that the same is done at our Baptisme after an invisible manner 48 The Father for Christ his sake receiveth us to be his Sonnes The Sonne by his bloud washeth us The Holy Ghost regenerateth and renevveth us and prepareth himself a dvvelling-place in us and openeth the gate of Paradise unto us 49 We sticking close to the literall sense of the words as we must alvvaies do in articles of faith do firmly beleeve that Baptisme is an effectuall means by which man is regenerated and renewed unto eternall life 50 VVhich end comprehends in it Adoption Remission of sinne Ingraffing into Christ Sanctification and the Inheritance of eternall life 51 But we deny that Baptisme doth either imprint an indelible character or conferre grace ex opere operato upon the vvork done or outward act of administration or that it doth take away and altogether blot out both sin and the punishment thereof For concerning this matter the Scripture is silent 52 Furthermore seeing that in Baptisme God doth make a Covenant of grace with man certainly the efficacie thereof endureth throughout a mans whole life 53 For the Covenant of God is not made of no effect by reason of our unbelief Rom. 3.3 54 Therefore though we should for our parts go never so farre astray from this covenant yet by true and serious conversion vve may return and be received again into it 55 Unto vvhom this Sacrament appertaineth and belongeth vve learn even from Gods ovvn institution by vvhich it is commanded that all nations should be baptized 56 Yet the order and manner vvhich Christ there hath prescribed is to be observed that is That they which are of age to heare the Gospel should first be taught and then baptized 57 Seeing then all are either infants or of yeares vve must ansvver distinctly concerning both 58 Those Infants are to be baptized vvho are either born of Christian Parents it matters not vvhether one or both the parents be Christians or else are to be brought up under them 59 Therefore Bastards and children that are found vvhose parents are not knovvn are not excluded from the benefit of Baptisme although it be doubted of by some nor yet those vvho at their birth have some externall defect c. 60 But those which are not yet born are excluded For a man cannot be born again unlesse he be first born And so are also the children of Infidels and unbeleevers to be excluded as long as they are under their tuition 61 Those of yeares are to be baptized who being instructed concerning Christ do professe the Christian religion 62 Neither here are vvomen excluded as it is confirmed by the practice of the Apostles beside other arguments Acts 8.12 and 16.15 63 For the confirming of this our opinion concerning the baptizing of infants out of Scripture serve many things and it vvill be usefull for us to consider these following Hypotheses or suppositions 64 First Infants are conceived and born in sinne And therefore they are by nature the children of wrath 65 Secondly God would have little children to be brought unto him For it is not the will of him that one of the little ones should perish 66 Thirdly There is no dealing with them by the preaching of the Word Therefore there remains onely to them that means to vvit Baptisme vvhich succeeded in the place of Circumcision 67 Beware of saying That Baptisme is not profitable unto infants forasmuch as yet they neither do not can beleeve 68 Because in Baptisme and by Baptisme the Holy Spirit doth so work in Infants that it is no lesse then Circumcision A seal unto them of the righteousnesse of Faith Rom. 4.11 69 For although we cannot
34 The Law is the doctrine of works Therefore it manifesteth unto us the corruption of our nature it terrifieth us and prescribeth unto us the rule of well-doing 35 The Gospel is the doctrine of faith which pointeth at Christ our Mediatour who hath made satisfaction for our sinnes and raiseth up the conscience of man 36 The practice of the Law and the Gospel consisteth in true Repentance 37 Whereunto there is required Contrition to be wrought in us by the Law and Faith by the Gospel 38 Faith apprehendeth the Righteousnesse of Christ offered in the word of the Gospel by which man after Contrition wrought in him by the void of the Law is justified before God and beginneth to be renewed by the receiving of the Holy Ghost 39 For by faith our hearts are purified Acts 15.9 40 Therefore the fruits of true Repentance are good works 41 For Faith worketh by Love Gal. 5.6 And Christ giveth unto us not onely his righteousnesse but also his Holy Spirit which beginneth to renew our nature and bridle in us the concupiscences of the flesh 42 Of Good works there are three ranks some have respect unto God some unto Our selves and others unto our Neighbours 43 For the Summe of Pietie and Christian Religion is this That we live soberly righteously and godly in this present world Tit. 2.12 44 The Sacraments are the Seals of the word appointed for the confirming and strengthening of our Faith And they are the Visible word 45 Such in the Old Testament were Circumcision and the Paschal Lambe and such in the New Testament are Baptisme and the Lords Supper 46 By the Audible Visible word God gathereth together his Church here on earth 47 Whereof there are three Hierarchies ranks or orders The Ecclesiasticall Politicall and Oeconomicall 48 Of the Ecclesiasticall Hierarchie the Pope of Rome makes himself Monarch and Head 49 But inasmuch as he setteth himself against Christ he makes himself Antichrist 50 The Ministerie of the word or the Ecclesiasticall Hierarchie is ordained at this day by a mediate vocation 51 The Politicall Hierarchie comprehendeth Magistrates both inferiour and superiour 52 Unto the Oeconomicall Hierarchie belongeth Matrimonie which is as I may so call it a certain Seminarie or Nurserie of the Church 53 God in this life puts his Church under the Crosse and that for many weightie and urgent reasons 54 But at length he will glorifie it in the life to come being delivered and freed from all enemies from all evils perils and dangers 55 Death and the Last Judgement without going through any Purgatorie is to the godly and those that beleeve the entrance into everlasting life 56 But the ungodly and unbeleevers shall at length be cast into everlasting fire CHAP. II. Wherein are contained Theologicall Aphorismes concerning the Holy Scripture 1 THe onely Principle of Theologie is The WORD of God contained in Holy Scripture 2 By the name of Holy Scripture properly and strictly taken we understand the books of the Old and New Testament which undoubtedly are Propheticall and Apostolicall 3 Which also are called Canonicall because they are a full and perfect Canon or Rule of the knowledge of God and his worship 4 Such in the Old Testament are Genesis Exodus Leviticus Numbers Deuteronomie Joshua Judges Ruth two books of Samuel two of the Kings two of the Chronicles Ezra Nehemiah Esther Job the Psalmes the Proverbs Ecclesiastes the Song of Solomon Isaiah Jeremiah Lamentations Ezechiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zachariah Malachi 5 The rest of the books of the Old Testament are called by S. Jerome Apocrypha because they were neither wrote by the Prophets nor received by the Jews for Canonicall 6 Again they want the testimonie of Christ and his Apostles 7 Moreover by the most approved Councels and Fathers they are reckoned without the Canon 8 And besides there is to be found in many of them places either expresly repugnant to the Canonicall Scripture or else peccant against the truth of Historie and Chronologie or else Contradictorie one to the other 9 In the New Testament those are called Canonicall which at all times and by all the Churches have been received without doubting for Apostolicall truly and certainly so called 10 Such are The Gospel according to S. Matthew Mark Luke and John the Acts of the Apostles the Epistle of S. Paul to the Romanes two to the Corinthians one to the Galatians one to the Ephesians one to the Philippians one to the Colossians two to the Thessalonians two to Timothie one to Titus one to Philemon the First of Peter and the First of John 11 The rest have not been heretofore received by all with such a common consent as the former in which respect they are called by some Apocrypha 12 Such are the Epistle to the Hebrews the Epistle of James the Second of Peter the Second and Third of John the Epistle of Jude and the Revelation of John 13 But forasmuch as most of the ancients do not so much doubt of their Primarie authour which is the Holy Ghost as of their Secundarie authours therefore for their Authoritie I willingly suffer them to be equall with the Canonicall neither will I contend with any man about this matter 14 All Scripture is given by inspiration of God 2. Tim. 3.16 And holy men of God spake as they were moved by the Holy Ghost 2. Pet. 1.21 Neither spake they onely but they wrote also 15 The same word of God which with a lively voice was preached and preserved unwritten for along time in the Old Testament and likewise in the New Testament but not so long The same word I say was afterwards by the will of God written and became Scripture Iren. lib. 3. cap. 1. 16 Therefore between the word of God preached and the word written we make no reall difference 17 For it is but an Accident unto the word of God either to be preached or to be written 18 But although the Prophets and Apostles moved by the Holy Ghost have not written their whole sermons yet they have made such a choice of what they wrote that it is sufficient for the salvation of those that beleeve August tract 49. in Joan. 19 And therefore we say that the Holy Scripture is perfect and containeth in it all things necessarie for those that strive for the prize of eternall life which is set before them both for the instructing of them in the faith and the informing them in life 20 That it is perfect it is proved by evident testimonie 2. Tim. 3.16 and 17. where it is said that the Holy Scripture is profitable for doctrine for reproof for correction for instruction in righteousnesse That the man of God may be perfect throughly furnished unto all good works And therefore also the Holy Scriptures are able to make us wise unto salvation 2. Tim. 3.15 21 Seeing therefore that which is Profitable in relation to Indigencie and want is taken
glory 40 Neither is the Grace of God which calleth all to be depressed nor â—he Power of Free-will accepting Grace â—o be extolled 41 Let the salvation of men be acknowledged to be the mere gift of Gods grace But let the damnation of men be attributed merely to their own fault 42 The judgements of God we must alwaies acknowledge to be just although they are not alwaies manifest unto us 43 Gods grace preventeth and prepareth us before we can be able it worketh in us that we may be able and it worketh with us whensoever by his gift we are enabled to do any thing that is good 44 As God in time doth justifie men and save them So also from alâ— eternitie he decreed to justifie them and save them 45 The action of God in time is aâ— it were a Glasse wherin we may behold his decree concerning that action madâ— from all eternitie 46 The reason whereof is the immutabilitie of his divine will 47 Therefore as God saveth alâ— those and onely those that with perseverance beleeve on Christ in time So also he purposed from all eternitie to save all those and onely those that with perseverance unto the end shall beleeve on Christ that is He elected them unto eternall life 48 Therefore let us with sobrietie beginne the doctrine and meditation of Predestination from the wounds oâ— Christ 49 In the light of the word there shineth unto us the true light which is Christ and in Christ the love of God electing us unto salvation 50 Without the path and light of the word whatsoever we can think or imagine in our hearts whatsoever we can speak or utter with our lips is but darknesse and errour 51 But on the other side if we follow the light of the word we shall neither decline to the right hand of presumptuous temeritie nor to the left hand of carnall securitie CHAP. VIII Wherein are contained Theologicall Aphorismes concerning the Image of God in Man before his Fall 1 THe Creation of man after the Image of God in time followed after the decree of Predestination made withouâ— time 2 I could wish that this Image oâ— God in the first man vvere so obviouâ— to our understanding as it was sometimes glorious to the procuring oâ— grace and favour to the vvhole stock oâ— man 3 But alas to our grief we may speak it The knowledge of that is quite fled from our understanding the possession whereof we lost long ago 4 And our discourse concerning that is not unlike unto theirs who being prisoners in a dark and deep dungeon make enquirie after the excellencie of the light which is altogether unknown unto them 5 That Image of God according to the Apostles exposition is the Image of Righteousnesse and true Holinesse Ephes 4.24 6 The Image of God is repaired in those that are regenerate and born again by the renewing in knowledge Coloss 3.10 7 That light of divine knowledge is not a propertie created together with the soul of man after the fall but it is the conformitie of the regenerate unto God by the gift and illumination of the Holy Ghost 8 Whereupon it follows that the Image of God is not to be defined by those things which essentially may be found in the soul of a man unregenerate 9 That Primitive righteousnesse and holinesse in which the Apostle placeth the Image of God doth comprehend the light of divine knowledge in the mind full conformitie unto the Law of God in the will and rectitudâ— of all the powers and affections of thâ— soul in the heart 10 Man was a lively mirrour of divine wisdome goodnesse charity righteousnesse holinesse and puritie 11 His Reason was perfectly subject unto God his Will unto his Reason and his Affections and other powers unto his Will 12 There was in man no servile fear no sorrow but blessed rest and perpetuall exultation in God his Creatour 13 He had the knowledge of God not onely from without in the book of the creatures but he had also within himself inward impressions and lively characters of divine knowledge 14 Man bore the Jmage of God as a Sonne doth his Fathers to whom he oweth duty and love as a Servant his Masters to whom he oweth reverence and fear as a Souldier his Captains to whom he oweth obedience and fidelitie as a Steward his Lords to whom he is bound to give an exact account of his stewardship 15 Mans outward nakednesse was a signe of his innocencie and inward puritie His dwelling in Paradise did manifest his inward rest and felicitie 16 There was no motion in his body whereof he needed to be ashamed He thought there was nothing in him stood in need to be covered because he felt within himself nothing that stood in need to be bridled Aug. 11. de Gen. ad Lit. cap. 1. 17 It cannot stand with the perfection of the first man that we should attribute unto him any discord or jarre of the superiour and inferiour powers of his soul 18 Neither do they teach sound doctrine that say That any disease or maladie was cured or repressed in the first man by the Antidote of originall righteousnesse 19 They deserve to be hated of God whosoever dispute and hold That any evil concupiscence and such as was odious unto God was to be found in man at the first considered in his pure Naturals by reason of the matter whereof he was made 20 To hold and say That from the condition of the matter whereof man was made any concupiscence of it self evil did arise in him is injurious to the God of Nature 21 Neither can it stand with the wisdome and power of God that beside his intent any evil concupiscence should arise from the condition of the matter 22 For who can with patience heare the works of God thus blasphemed We looked for an Amphora The wheel went round about Jn stead of lookt for Amphora A Pitcher there came out 23 What can arise beside his intent without whole intent nothing can arise 24 Those reliques of the divine Image which such as they are are still in man ever since his fall are naturall unto him Therefore certainly that originall and primitive rectitude was naturall unto the first man 25 For in those things which are Homogeneall or of the same kind we argue truly from the Nature of the part unto the Nature of the whole 26 The Image of God might have been propagated if man had stood unto his posteritie by naturall generation And now those things which are propagated naturally are themselves also naturall 27 From all which it is apparent That the Image of God was not any externall and supernaturall ornament of the first man as a Virgins garland or Sampsons strength but a kind of beauty internall and created together with him 28 And yet it is not the very substance of man or any essentiall part of him 29 Man is said to have been created after Gods Image Therfore Man himself is
Greek name interpreted signifieth a good message or good tidings 23 For it brings unto us the good tidings How that by the counsel of the most sacred and Holy Trinitie Christ both God and Man was appointed to be our Mediatour and Redeemer 24 And again How that Christ by hi◠most holy obedience hath perfectly fulfilled the Law for us and merited th◠grace of God remission of sinnes th◠gift of the Holy Spirit righteousnesse and life eternall for the whole world 25 And again How that those benefits obtained by Christ are applie◠unto those that beleeve and are bestowed merely of grace 26 Therefore because the preaching of this Doctrine bringeth with i◠most plentifull matter of joy The Prophets and Apostles the better to expresse it have made choyse of these two words Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie good tidings 27 Some derive Bisser from Basar signifying flesh which signifieth To declare fleshy and soft things 28 Others give another reason of the name because Bisser signifies To declare joy unto all flesh 29 That so the condition and nature of this doctrine may be declared How that in it all good things are freely offered unto us 30 And again That the condition of the hearers thereof may be expressed How that they are flesh and so subject to many infirmities and therefore must not in any case neglect his so great salvation offered by God 31 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of good tidings are commonly used when we hear of enemies put to slight from whom there was great fear of imminent and apparent danger and likewise when it is declared that peace is restored 1. Sam. 4.17 1. Sam. 31.9 2. Sam. 1.20 2. Sam. 4.10 2. Sam. 18.19 32 So the Gospel declareth unto us That God hath delivered us out of the hands of our enemies Luk. 1.74 That he hath delivered us from the power of darknesse Coloss 1.13 That he hath spoiled principalities and powers and made a shew of them openly triumphing over them Col. 2.15 33 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also used when tidings are brought that a Child is born Jerem. 20.15 34 So in the Gospel good tidings are brought unto us Vnto us a Child is born unto us a Son is given Isai 9.6 As many as received him to them gave he power to become the sons of God even to those that beleeve on his name John 1.12 That so through him we might receive the adoption of sonnes Galat. 4.5 35 Again these words are used when deliverance is declared unto captives and consolation to those that mourn Isai 61.1 2. 36 So in the Gospel it is declared unto us That Christ hath sent forth the Prisoners out of the pit wherein is no water Zach. 9.11 37 Hence is that most joyfull Acclamation Isai 40.1 Comfort ye comfort ye my people saith your God 2. Speak ye comfortably to Jerusalem and cry unto her That her warfare is accomplished 38 Hence also flow these svveet Elogies and appellations of this Doctrine to wit That it is The Gospel of the grace of God Acts 20.24 The knowledge of salvation Luke 1.77 The word of the kingdome Matth. 13.19 The power of God unto salvation to every one that beleeveth Rom. 1.16 The word of life Acts 5.20 Philip. 2.16 The word of eternall life John 6.68 The word of salvation Acts 13.26 The word of reconciliation 2 Cor. 5.19 The law of the spirit of life Rom. 8.2 The Gospel of our salvation Ephes 1.13 The promise of inheriting or heirship Rom. 4.13 A well of water springing up into everlasting life John 4.14 Green pastures still waters Psal 23.2 A table prepared a cup that runneth over 5. A rod and staff 4. The savour of life unto life 2 Cor. 2.16 39 Therefore that joyfull voice of the Gospel is not to be changed into the voice of the Law accusing and terrifying 40 Which thing they do whosoever dispute that the Law delivereth imperfect precepts onely concerning outward works to be performed out of fear And that the Gospel sets before us precepts more severe more excellent and perfect 41 As if the Law were not long ago a yoke which our fathers were not able to bear Acts 15.10 The yoke of burden the staff of the shoulder the rod of the oppressour Isai 9.6 in so much that we stood in need of another Law-giver 42 Therefore we are to seek out other differences of the Law and the Gospel which the Scripture expresseth thus 43 The Law is in some sort known by nature Rom. 2.14 15. The Gospel is a mysterie altogether hidden from our reason Rom. 16.25 1. Cor. 2.7 Ephes 1.9 Coloss 1.26 44 The Law is the doctrine of works and preacheth unto us what we are to do The Gospel is the doctrine of faith and preacheth unto us what is already done that is declareth unto us That Christ hath performed for us what the Law requires Rom. 8.4 45 The Law requires of every man perfect obedience to all Gods commandments But the Gospel requires faith teaching us to beleeve on Christ our Mediatour 46 The Law hath concluded all under sinne Galat. 3.22 That all the world may become guilty before God Rom. 3.19 The Law worketh wrath Rom. 4.15 It makes us subject to the curse Galat. 3.10 Therefore it is the ministerie of death and condemnation But the Gospel is the word of salvation peace and reconciliation 47 Therefore the doctrine both of the Law and of the Gospel is busied about sinne but yet in a different manner 48 The Law layeth open accuseth and condemneth sinne But the Gospel pointeth at him which made satisfaction for sinne And therefore it covereth taketh away and remitteth sin 49 The promises of the Law require perfect obedience of works But the promises of the Gospel are of free grace 50 Hereupon it is that the promises of the Law do nothing profit us by reason of the weaknesse of our flesh Rom. 8.3 But in Christ all the promises of God are Yea and Amen 2 Cor. 1.20 51 The Law sheweth unto us what are good works but it doth not give us strength and power to do them The Gospel containeth the promise of the Spirit of renovation which writeth the Law in our hearts Jerem. 31.33 52 Both these benefits therefore to wit of Justification and Renovation belong unto the Gospel Grace and the gift by Grace the imputation of Christ◠righteousnesse and the donation of the Holy Ghost 53 But yet they are not to be confounded Neither is Justification to be placed in Renovation for Renovation is the consequent of Justification and not the cause 54 For God doth not receive us into grace and justifie us for our Renovation or Inchoate obedience but being justified and received into grace he reneweth us by his holy Spirit that our obedience according to the Law may be Inchoate 55 Which Inchoate obedience although it be imperfect and many waies polluted and defiled Yet the Gospel teacheth
from any naturall power of free-will but is the Gift of the Holy Ghost Therefore from what we said that works must proceed from Faith we inferre further That there are nâ— works good indeed done by men except they be regenerate by the Holy Ghost 31 For men by nature are dead in sinnes Ephes 2.5 Coloss 2.13 32 As therefore those which are not yet regenerate have no spiritualâ— life So also they have no spirituall works pleasing God 33 Rightly therefore disputeth S. Augustine and with much vehemencie Those works which seem to be good if they be without Faith they are no better then Sinnes or at best but shining sinnes Lib. 3. ad Bonifac. cap. 5. as also in many other places 34 Anselm disputeth thus That all the life of infidels and unbeleevers is sinne because without the chief good nothing is good Upon the 14 Chap. to the Romanes 35 Which opinion of his whosoever hold to be cruel they themselves are cruel against the truth Cens Colon. pag. 29. 36 A corrupt tree cannot bring forth good fruit Matth. 7.18 So neither can a person not reconciled unto God be accepted of him neither can his works please him 37 From this Conclusion That it is necessarie that those works which are truly good proceed from Faith we might gather many other things For from thence it follows That Good Works although they reach not to that high pitch of perfection which is prescribed in the Law yet they are pleasing unto God 38 Christ apprehended by true Faith makes a man and his works done in Faith acceptable before God 39 And thus is that to be understood which is said in our Churches That Faith is the form of Good works 40 For this is not our meaning That Christs satisfaction is so imputed to our works that for those works of ours we are justified before God 41 For seeing that they themselves stand in need of justification as I may so speak certainly they cannot justifie us 42 But this we say That those good works are therefore and from thence acceptable and pleasing unto God because the person reconciled by Christ worketh good works through Faith 43 The Good Works of the regenerate do please God but they do not appease God 44 To conclude Because Good Works proceed from Faith we are not therefore by them and for them justified before God 45 For what we have already obtained by Faith in Christ what need have we to seek for by Good works 46 When the question therefore is moved Whether we be justified by Good works and so merit salvation Let us diligently examine the Terms and words of the Question 47 Good works are the works of those that are already justified Therefore they are not workâ— if I may so speak Justifying Even as fruits are good because they are the fruits of a good tree but do not yet make the tree good 48 I know the common answer It is by way of distinction between the First and Second Justification 49 But beside other things even this one thing doth take away quite that distinction whereas the Apostle denyes that Abraham in the very midst of his Good Works was justified before God by his Works Rom. 4.1 2 3. If any where then certainly in Abraham that Second Justification by Works if there were any such should have found place 50 Moreover all places of Scripture which deny that we are justified by Works overthrow that difference 51 Our Good Works are due Debts unto God Luke 17.10 Therefore we merit nothing by them 52 Our Good Works are imperfect and unclean forasmuch as our Renovation it self is not altogether absolute and perfect in this life How then can we by them merit eternall life What are all our merits to so great glory Bern. serm 1. in Annun Col. 106. 53 Good works are the fruits of the Spirit leading and drawing the regenerate and working effectually in them Therefore man is so farre from meriting by them any thing at Gods hands that he is rather indebted to God for them Bern. Ibid. 54 If Good works could merit eternall life then they ought and might be done to that end and with that intent that thereby we might obtain the reward of eternall life But works done with such intent are not truly good works For true love is not mercenary although it never be unrewarded 55 So much for the Subject of the question I come now to the Predicate or Attribute which is To justifie and to merit eternall life 56 But if Righteousnesse be by Christ then is also Salvation by Christ For He that beleeveth on the Sonne hath everlasting life John 3.36 57 The nature of a merit requireth that the work by which we merit he freely performed by us and in no wise due from us unto him to whom it is performed But whatsoever we do it is but a part of that duty and service which we owe unto God And therefore no merit 58 Again The nature of a merit requireth that it be profitable and usefull for him at whose hands we are to merit But God standeth not in need of our goods And therefore they are not meritorious 59 Last of all The nature of a merit requireth that the thing offered by us for worth and price be equall unto the thing which we are to receive in lieu of it But what proportion is there betvveen our works and eternall life And therefore they cannot merit 60 Eternall life is the free gift of God Rom. 6.23 Therefore it is not the merit of our works 61 Thou takest from Grace whatsoever thou givest unto Merit Away therefore with that Merit which excludeth Grace Bern. serm 67 in Cant. 62 We cannot merit at Gods hands so much as a crust of daily bread but we are compelled to pray unto God every day Give us this day our daily bread How then can we merit eternall life 63 Let others if they will seek after Merit but let us study to find Grace Bern. serm in nativ Mat. Col. 213. 64 If what some call Merits we will call by their proper names They are the Seminaries of Faith the Incentives of Charitie the Tokens of secret Predestination the Presages of future felicity the Way to the kingdome but not the Cause of reigning there Bern. tract de Grat. lib. Arbitr sub finem 65 Although yet Good works are not necessarie to merit justification and salvation Notwithstanding they are necessary for the regenerate First in respect of God Secondly in respect of our neighbours And lastly in respect of the regenerate themselves 66 In respect of God they are necessarie many wayes 1 Because it is Gods will and commandment That the regenerate should walk in Good Works 2 Because he is our Father and we are his children and therefore we ought to be like unto him 3 Because we were created to this end 4 Because we are redeemed by Christ 5 Because we are regenerate and sanctified by the Holy Ghost to
marrie one another 42 But between the Wife and the Kindred of the Husband as also between the Husband and the Kindred of the Wife there is such Affinitie that they may not marry one another 43 Therefore according to the Constitutions of all Lawes in a right Line Prohibition extends it self Infinitely 44 In a Collaterall â—ine by the Provinciall Lawes Prohibition is extended to the Third degree 45 And it respects not onely Consanguinitie but also Affinitie 46 And it is good counsel vvhich is given by Ictus That in joyning together in matrimonie we are not onely to consider what is Lawfull but also what is Honest 47 The Principall end of marriage is the propagation of mankind and of the Church consequently 48 The Lesse-Principall ends are That the Man and the Wife may be mutuall and faithfull helps the one to the other and that they may be a Type of Christ and his Church 49 The Accidentall end is The avoiding of fornication 50 For what before the fall was instituted for an Office or Duty after the fall became an Help or Remedie 51 Before Matrimonie not without good reason there must go Betrothing 52 Which is the Promise of future Marriage 53 After Betrothing there may be a Separation for sundry causesâ— vvhich are to be judged in the Consistories by godly learned and prudent men 54 In generall we say that Refusals may be made for more causes and reasons then Divorces may 55 For many things may hinder Matrimonie to be contracted vvhich cannot dissolve it vvhen it is contracted 56 Matrimonie is dissolved by Death and by Adulterie 57 By Adultery the very Knot of Matrimonie is dissolved insomuch that the party innocent may marrie again 58 Hierome thinks that the Adulteresse may not be retained Augustine thinks that she may not be dismissed and put away But we go in a middle vvay 59 If one party forsake the other and go away out of malice the Magistrate doth well in providing and taking care for the partie innocent 60 But still we must remember Christs Exclusive That there is no other just Cause of Divorce but onely Adultery 61 A Statute speaking Exceptively is not extended to other causes Bald. Lib. 28. C. de Adult 62 Inhabilitie of body for the use of Matrimonie doth not make a Divorce but it shevves that no true Matrimony vvent before 63 It is proved by this Argument Because that Inhabilitie happening after marriage doth not admit of a Divorce 64 We may judge the like concerning any errour in the Substantialls 65 Violence is counted equall to Desertion 66 That Matrimonie is to be dissolved for Heresie we do not hold neither do we grant it 67 Virginitie is Subordinate to Wedlock for chastitie in both states is pleasing unto God 68 The Apostle preferres Virginitie before Wedlock to wit in idoneous and fit persons which have the Gift of Continencie not absolutely but in some respect by reason of troubles which follow those that are married and the circumstances of times 69 The yoke of Virginitie is not to be imposed upon any against their wills for all are not able to bear it 70 Therefore it is free for all to marrie But as for those that burn it is necessarie 71 If the Spirit voluntarily make thee a Virgin then art thou a Virgin indeed There is no need of a Vow or any Coaction 72 If thou art a Virgin upon Coaction before God thou art no Virgin neither doth thy Vow profit thee 73 Virginitie of Body vvithout Virginitie of Mind is but Hypocriticall 74 Which is not to be compared vvith Holy Wedlock but is to be put farre after it 75 It profits nothing to keep the Body Impolluted without and to have the Mind Fuming and Flaming with lusts within 76 What doth it profit to have the Flesh sound and the Mind corrupted 77 And yet what one of a thousand is there of those that Vow Virginitie which keeps his body altogether impolluted 78 But certainly there is not any that hath his Mind free from the burning of lust within 79 Paul himself that great Apostle would here make no Law nor cast a snare upon any man 80 It were to be wished therefore that they which cannot contain themselves would not give up their naâ—â— to Virginitie and vow to live a single life It is a sumptuous â—ower and â— great word which all cannot receive Bern. Serm. ad Cler. 81 I know no woman and yeâ— I am no Virgin Cassianus cites this saying out of Basil Lib. 6. de Spir. fornic 82 A good man useth Wedlock well But an evil man useth neither Wedlock nor Virginitie well 83 Christ who is the Bridegroom of the Church be present by his grace with all those that are married that they may lead a godly life and vouchsafe at length to bring us all unto the celestiall-Marriage Amen CHAP. XXIII ¶ Wherein are contained Theologicall Aphorismes concerning the foure last things Death the Resurrection the Judgement and the Place either of Eternall Joy or of Eternall Torment WE have seen the estate of Christs Church Militant here on Earth It remains now that we lift up our minds and elevate our thoughts to the consideration of the Church Trâ—umphant in the Heavens 2 The Passage of the godly out of the Militant Church into the Church Triumphant is by the gate of Death In which consideration Gregorie Nyssen in his oration concerning Death wittily compareth it to a Midwife which brings us forth into another world unto a life truly so called 3 After Death follows the Judgement whose Forerunner is the Universall Resurrection It is appointed unto all men once to die but after this follows the Judgement Hebr. 9.27 4 They that have done good shall come forth into the resurrection of life and they that have done evil unto the resurrection of damnation John 5.29 5 Foure things there are which are called a mans last the consideration whereof should never depart out of our memorie and these are they Death the Resurrection the Judgement and the Eternall Mansion and habitation of the godly in Heaven and the damned in Hell 6 By the name of Death here we understand not the continuall Miseries of this present life 1. Cor. 15.31 Nor the Death of the Soul in trespasses and sinnes Ephes 2.5 Nor that Blessed Death by which being dead unto sinne that is freed and delivered from the dominion thereof so from damnation we live unto God Rom. 6.2 Nor that Eternall Death or second death of the damned Revel 2.11 7 But we understand the Death of the Body which is the separation of Soul from Body the privation of carnall life and the passing away of the little World 8 He that Dies unto Vices before he dies the Death of the Body doth not die an Eternall Death when he dies the Death of the Body Sphinx Phil. Cap. 36. 9 By the gate of Sinne Death entred into the World and so passed upon all men Rom. 5.12 10 Which Death
every where by hâ— Essence we are to beleeve that there 〈◊〉 more contained then any living man 〈◊〉 able to conceive Lomb. 1. Sent. Dist 37. 31 Neither yet must we conceive that God is as it were diffused through space of places by any corporeall substance so that he is half in one part of the world and half in the other and all in all But he is all in heaven all in earth every where all in himself and contained in no place August Epist 57. ad Dard. 32 Neither yet suffereth he mixture with other things nor is infected by other things But he is within all creaâ—ures and yet not included without all creatures and yet not excluded 33 The Goodnesse Wisdome and Power of God is understood by his Providence over the creatures His Mercy Justice and Truth by the Government of the world whereby those which were more wise amongst the Gentiles were brought to acknowledge â—ll these 34 In the book of Scripture conâ—erning these and other attributes of God there are testimonies extant for â—umber more for authoritie more weightie and for perspicuitie more â—lear 35 Forasmuch as God is Immutable therefore these Attributes of God aâ— not qualities in God but they are thâ— very Essence of God Wisdome is not aâ—â— thing superadded unto Gods Essencâ— but his very Essence 36 There is nothing in God whicâ— is not God himself Bern. Serm. 80. suâ— Cant. 37 Let us understand if we can anâ— as farre as we are able That God 〈◊〉 Good without Qualitie Great withoâ—â— Quantitie Creatour without Indigeâ—cie Present without Position of placâ— Containing all things without Habiâ— Every where all without Place Everlâ—sting without Time Making all thinâ— mutable and yet himself Immutablâ— and suffering in nothing August 5. 〈◊〉 Trin. cap. 1. 38 That there is One onely truâ— God The Catholick Church beleeveâ— and professeth being taught it of Goâ— himself in the Holy Scriptures 39 With this Unitie of unities thaâ— I may so speak in the Divine Essence the Trinitie of Persons doth well agreâ— without repugnancie The Father thâ— Sonne and the Holy Ghost are that Oâ—â— onely true God 40 We say that there are Three Persons but not to the prejudice of the Uâ—itie in Essence We say that there is One God but not to the confounding of â—he Trinitie Bern. lib. 5. ad Eugen. 41 Dost thou demand how this can â—e Let it be sufficient for thee to beâ—eeve that it is so To make search beâ—ond the bounds and limits of the word it is Rashnesse To beleeve that â—t is so as it is said it is Pietie To know it it is Life eternall Bern. â— d. 42 The Essence of the Father of the Sonne and of the Holy Ghost is all one but to be the Father and the Sonne and â—he Holy Ghost is not all one 43 I and my Father are one saith the Sonne Joh. 10.30 In that he saith One he hath respect to the Vnitie of Essence â—nd delivereth thee from Arius In that he saith Are in the plurall number he hath respect unto the Distinction of Persons and delivereth thee from Sabellius August lib. 5. de Trin. c. 9. 44 Neither must we so think upon One God as to forget the glory and brightnesse of the Three Persons Nor must we so distinguish the Three Persons but that still we have our thoughts upon one God Nazianz. Serm. de Sacr. Bapt. 45 Let us beleeve one Divinitie without separation or confusion distinct So that we neither think that there is a single Person in the Trinitie nor a threefold substance in the Unitie but so assigne a Pluralitie unto the Unitie that we take not an equalitie from the Trinitie August Serm. 29. de temp 46 The Father is made of none neither created nor begotten nor proceeding The Sonne is of the Father alone not made nor created but begotten The Holy Ghost is of the Father and of the Sonne neither made nor created nor begotten but proceeding Athanas in Symb. 47 We must so avoid in these divine matters the name of Diversitie that we take not away the Vnitie of Essence We must avoid the name of Separation and Division that we take not away the simplicity of the Divine Essence We must avoid the name of Disparity that we take not away the Equalitie of Persons We must avoid the name of Alienietie or Discrepancie that we take not away the Identitie of Essence We must avoid the name of Singularitie that we weaken not the Deitie which being but One is common to the Three Persons 48 We must so avoid Terms of Unitie that we take not away the Number of Persons We must so avoid Terms of Confusion that we take not â—way the Order of Persons We must â—o avoid the name of Solitarie that we â—ake not away the Fellowship of the Three Persons Thom. p. 1. qu. 31. art 2. 49 It is well said by S. Augustine â—hat the Essence is predicated of the Faâ—her of the Sonne and of the Holy Ghost but neither as a Genus of his Species nor as a Species of an Individuum nor as the Whole of its Parts but after another ineffable and incomprehensible manner 50 We must not therefore denie the Sonne to be Eternall because he is begotten of the Father For he is begotten from all Eternitie 51 The Eternall Father begetteth the Eternall Sonne 52 We must understand the Begetting of the Sonne without passion without time without flowing without separation Damasc lib 1. Orthod fid c. 8. 53 Notwithstanding the Sonne is properly said to be begotten The Word is properly the Sonne of God And therefore he is truly and properly begotten of the Father 54 But observe both here and else where whatsoever is translated from the creatures unto God is first to bâ— purged from all imperfections anâ— then at length that which is perfect iâ— to be attributed unto God Zanch. 6 de trib Elohim cap. 7. 55 The sayings of the ancients Thaâ— the Sonne proceeded out of the intellect or mind of his Father are not bitterly to be inveighed against for theâ— intended chiefly to shew his impassibilitie in that he was begotten Nazianz Orat. 2. de Filio Basil sup 1. Joan. 56 Neither yet are these things tâ— be stretched too farre but piously they ought to be expounded 57 To speak worthily of the Persons it surpasseth the strength of reason and goeth beyond the wit of man What it is to be Begotten what it is to Proceed I professe I know not Rob. Holcoth qu. 10. determin referent Biel. 1. Sent. dist 13. qu. un 58 Let us gather from what hath been said this Definition GOD is a Spirituall Essence Simple Intelligent Eternall True Good Just Holy Chaft Mercifull Most free of Infinite Wisdome and Power another from all creatures of the world and all bodies The Father Eternall who of his own Essence from all Eternitie begot the Sonne his substantiall Image And the Sonne begotten of his Father from all Eternitie And the Holy Ghost
by ordering and directing the induration or hardnes to a good end 65 Hereupon saith Suidas out of the Ancients God doth administer all things according to his Dispensation his good will and pleasure in that which is Good and by way of Permission onely in that which is Evil. 66 This Permission is not as of one imprudent or simply unwilling or not caring or idly looking on or opening a wide field to the Plots and machinations of men and Satan but it is the Permission of a most just judge and avenger and also a most wise ruler and governour 67 God doth in such manner punish sinnes with sinnes that yet he is not the cause of sinne 68 And seeing that the divine Providence doth not exclude the Second causes neither change their qualitie according to the ordinarie manner Hence â—t is that in respect of the Particular â—auses some things may be said to be â—ortuitous and casuall which yet come under the order of the Vniversall cause 69 Chance and Fortune are the voice and words of Humane ignorance August 5. de Civit. Dei cap. 9. 70 The holy Meditation upon the divine Providence may effect thus much â—n us That we be neither lift up in â—rosperitie nor cast down with despair in adversitie 71 Let vs wholly commit our selves â—nd all that is ours unto his care who hath such a care of every one of us as if he had but one to take care of and such a care of all that he forgets not to take care of every one CHAP. VII Wherein are contained Theologicall Aphorismes concerning Election and Reprobation 1 PRedestination is a certain peculiar act of the divine Providence about the salvation of men 2 By it the reasonable creature is directed to an end which exceedeth in proportion to wit unto eternall life 3 In which sense Predestination is made part of the divine Providence Thom. p. 1. qu. 23. art 1. 2 The doctrine of Predestination is not to be involved or concealed in the cloud of silence seeing that it is in Scripture evolved or revealed by the Holy Ghost 5 But we must handle it soberly reverently and prudently 6 Let us speak not what and as much as the curiositie of mans heart desireth but what and asmuch as the Holy Ghost teacheth 7 Predestination or Election is called The Enrolling Registring or writing of our names into the Book of life 8 But yet this Book of life serveth not to put God in mind of some lest he forget them but it signifies the Predestination of those which shall inherit everlasting life Aug. 20. de Civ Dei cap. 15. 9 As therefore none of those that are elected do perish So of those that have their names written in the Book of life none are ever blotted out 10 But they are Properly and according to the phrase of Scripture said to be written in the Book of life who cleave unto Christ by Faith and Perseverance 11 Election as well as Creation is the immediate action of one and the onely true God alone 12 Which belongeth also to the Sonne of God not onely as he is one with the Father and the Holy Ghost but also as he is appointed to be the Mediatour 13 In which sense we are said to bâ— elected not onely by Christ but also iâ— Christ Ephes 1.4 14 And it is an Action not Emâ—nant but Immanent 15 And it is also Ordinate whencâ— it is that the elect are said to be ordained to eternall Life Act. 13.48 16 The reason and manner of thâ— order is made manifest unto us by thâ— Gospel by which the Mystery of oâ—â— salvation which was kept secret since the world began is now made manifest Rom. 16.26 27. 17 In which sense we are said to bâ— elected according to the Purpose and Foreknowledge of God Ephes 1.11 and 1. Pet. 1.2 18 That Purpose is the counsel and good pleasure of God concerning the salvation of men by faith on Christ 19 Gods Election is merely of his grace not according to any merits of works foreseen 20 The onely cause and foundation of this grace is Christ In him the beloved we are freely beloved Ephes 1.6 21 But inasmuch as Christ profits no man without Faith Therefore the mention of Christ in this businesse doth include the action of Faith 22 In which sense we are said to be elected not onely in Christ but also through Faith 2. Thess 2.13 23 Again Because the end of Faith I do not mean such Faith as is temâ—orarie and endureth but for a time â—ut that which persevereth and continueth unto the end is Eternall Life Therefore when we name Faith we understand Perseverance also 24 The end of Election in respect of our selves is sanctification in the kingdome of Grace and glorification in the kingdome of Glory 25 The end of our Election in respect of God is the glory of God and the clear manifestation of his mercy 26 God willeth and earnestly willeth the life of a sinner but he willeth also his conversion by the word and the Holy Spirit 27 If the sinner refuseth and rejecteth the word and resisteth the Holy Spirit and so is not converted then God willeth the death of the sinner and that most justly 28 These things are not repugnant the one to the other but do manifest unto us the wonderfull temper of Godâ— mercie and justice 29 What some produce concerning the hidden will of God contrary to hiâ— will revealed in his word That inasmuch as it is not revealed is not without just cause hidden from the godly 30 Neither doth God in word onelâ— testifie unto us that he earnestly desired the salvation of all men but also iâ— deed and in truth 31 The first Adam was created after the Image of God whereof immoâ—tality was a part 32 All men were in the loins oâ— their first Father Adam Therefore iâ— him they may be all said to have beeâ— created after the Image of God untâ— immortalitie 33 What Christ by his preciouâ— bloudshedding purchased for all thâ— the Holy Ghost in the precious treasurâ— of the word offereth unto all 34 The Gospel is offered unto all in the Gospel the benefits of Christ and in them the grace of God and iâ— that eternall life 35 And thus the love of the Father the satisfaction of the Sonne and the calling of the Holy Ghost are alvvaies â—oyned together 36 That calling in it self and of it self in respect of God which calleth is Universall For it is his good will and pleasure that the Gospel should be preached unto all 37 But it is made Particular by the â—ault of men who by their detestable contempt of the word rob themselves â—nd their posteritie of so great a treasure 38 In which sense such are said to â—udge themselves unworthy of everlastâ—ng Life Acts 13.46 39 If we descend unto particulars we confesse that there are many things â—et obscure which hereafter shall be made manifest unto all in the light of
one thing and the Image of God in him is another 30 Holinesse and Righteousnesse are onely in God by way of Essence in Man they are not but by way of Jnherence 31 Immortalitie was a part of that divine Image For God created man to be immortall and made him to be an Image of his own Eternitie Wisd 2.23 32 That death of the body unto which we are all subject since the fall of Adam is not the naturall condition of man But it is derived upon us as a punishment for the wickednes of his transgression 33 It is not a debt due unto our nature as it was at first created by God but it is our just merit and wages for falling away from God 34 At what time man opened the gate of sin unto Satan knocking death entred in upon him and so passed upon all men Rom. 5.12 35 That immortalitie unto which man was created as likewise the whole Image of God was a naturall and internall propertie of the humane nature 36 In the body there was a most exact harmonie of all the qualities and it was governed by the soul which was created after the Image of God unto immortalitie 37 As therefore since the fall We are by nature the children of wrath Ephes 2.3 So before his fall the first man was by nature the Son of grace and life 38 But the Degree of Immortalitie which was in our nature at the first institution and the degree that shall be at the perfect restitution are farre different the one from the other 39 The Immortalitie of the first man was That he had power not to die but the Immortalitie of the Elect shall be hereafter That they cannot die August 6. de Gen. ad Lit. cap. 25. 40 And further seeing that Immortalitie is a part of the divine Image from hence it is apparent That even in the body of man there is some glimpse of the divine Image 41 The comelinesse of the clay did argue also the beauty of the soul Bern. Serm. 24. sup Cant. col 564. 42 If any one ask whether Eve was made after the Image of God or no we answer that the name of Image is taken two wayes 43 Primarily and properly the Jmage of God was resplendent in the conformitie of the soul and all the powers and faculties of man with the Law of God which was common to both sexes saving the diversitie of degrees 44 Secundarily the Image of God was resplendent in that externall priviledge of Dominion and rule the eminencie whereof properly belonged unto the man 45 And that there might be nothing wanting to mans felicity beside the grace of soul and body God added also the grace of place for he gave him his dwelling-place in Paradise 46 Man was created by God partly Spirituall and partly Corporeall Therfore God gave unto him also a twofold Paradise both a Spirituall and a Corporeall 47 The Corporeall or Terrestriall Paradise was a Type and School of the Spirituall and Celestiall Paradise that is great tranquillitie and joy in the mind of man 48 If any man be desirous that we should show unto him in what part of the earth the Corporeall Paradise was situate That we will do if he will first plainly show unto us the situation of the earth as it was before the floud 49 That the garden of Paradise is yet extant and to be seen then will vve beleeve when any man can bring us a bough or a branch from thence or else demonstrate it unto us upon a good foundation 50 It is certain that Henoch and Elias live in Paradise But in what Paradise Not the Terrestriall but the Celestiall where Christ promised the good thief that he should be Luk. 23.43 51 There were two trees especially which were a great grace to the garden of Paradise to wit the tree of Life and the tree of Knowledge of good and evil Gen. 2.9 52 In the tree of Life there was set before man a Preservative against sicknesse and old age as also a Type of eternall beatitude 53 The tree of Knowledge was mans Temple and Altar and the service which he was to have performed unto God was To abstain from the fruit thereof 54 After mans fall it was so called from the Event For by tasting of the fruit thereof man learnt by wofull experience what a great good he had deprived himself of by reason of his sin and what a great evil he drew upon himself by his disobedience 55 As concerning the question about the production of souls whether by way of Propagation or by a dayly and immediate Creation we do not dislike the modestie of those which say That it is sufficient for them to beleeve and know whither they shall come by living a godly life although they be ignorant from whence they came August 10. de Gen. ad Lit. cap. 23. 56 Let me be ignorant of the originall of my soul if so be that I can come to the knowledge of the propagation of originall sinne and the redemption of souls Aug. Epist 157. ad Optat 57 If by the Image of God we understand according to the Scripture phrase true righteousnesse and holinesse The Holy Ghost witnesseth that we have lost it and we find it true by wofull experience 58 For what is Originall sinne but the losse and want of the divine Image which succeeded in the place of Originall righteousnesse 59 This doctrine concerning the Image of God leads us as it were by the hand that so we may come to the knowledge of Gods mercy and our own misery and further establisheth our hope 60 All land and praise be given to God the Father God the Sonne and God the Holy Ghost To the Father which created us in Adam after his own Image to the Sonne which merited for us the renewing of that Image and to the Holy Ghost by whom this Image beginneth again to be renewed in us CHAP. IX Wherein are contained Theologicall Aphorismes concerning Originall sinne That is The Fall of our first parents and the corruption of nature which followed thereupon and is propagated unto their posterity 1 THE first man continued not in the integritie and perfection wherein he was created and therefore it descended not upon his posteritie by any right of inheritance 2 He followed the deceitfull perswasion of the Serpent and so fell into sinne and the transgression of Gods Commandment 3 In that naturall Serpent the infernall Serpent lay lurking 4 So then the Serpent which by his subtiltie deceived our first parents was disguised For there was a Devil in the shape of a Serpent 5 He sets upon the woman first being the weaker and not to be compared with man for the gift and endowment of wisdome 6 By a treacherous and deceitfull question about the meaning of Gods commandment he solicits her to a very dangerous kind of doubting 7 Outwardly with a feigned voice he propounds a question unto her Inwardly he wounds her soul with
Spirit Amen CHAP. XIV Wherein are contained Theologicall Aphorismes concerning Faith Whereby we are justified before God 1 FAith is not onely a knowledge and Assent but also a Sure Confidence 2 That it is a Knowledge it is manifestly shewed by these appellations whereby it is denoted unto us in Scripture of Science Wisdome Vnderstanding Light c. 3 Neither can Sure Confidence of heart be carried to an Object not known to the Understanding 4 Away then with that Implicite Faith by which we are freed from this labour to cry the Spirits whether they be of God or no. 1. John 4.1 And to beware of false Prophets Matth. 7.15 5 Away with that fiction and new invention That Faith is better defined by Ignorance then by Knowledge 6 For though Faith be not a Knowledge drawn from principles of reason and built upon them yet it is the light of Knowledge arising from the revelation of God by the Gospel In this light do we see light Psalm 36.9 7 Manifest it is that Faith is an assent and approbation For it is not sufficient to know what God hath revealed but we must also give assent and approbation to what God hath revealed 8 That Faith is a Sure Confidence it is manifestly shewed by these appellations whereby it is denoted unto us in Scripture viz. Substance Hebr. 11.1 Assurance Hebr. 10.22 Confidence Ephes 3.12 Boldnesse Heb. 16. and in many other places 9 The same also is declared by the Practicall Descriptions of Faith The Faith of Abraham is thus described That he against hope beleeved in hope Rom. 4.18 That he was not weak in Faith 19. That he staggered not at the promise of God through unbelief but was strong in Faith giving glory unto God 20. That he was fully perswaded that what he had promised he was also able to perform 21. 10 The Faith of the Woman which was troubled with the issue of bloud which Christ so commendeth is thus described That she said within her self If I may but touch his garment I shall be whole Matth. 9.21 11 The Faith of the Canaanitish Woman the greatnesse whereof Christ proclaimeth is thus described That she fought and struggled within her self against the tentation about the deferring of help the particularitie of the promises and her own unworthinesse Matth. 15.22 23 c. 12 So Faith receiveth Christ John 1.12 It is the Spirituall food of the Soul John 4.14 John 6.35 Revel 21.6 It is the Seal of Divine promises John 3.33 It is the beholding of Christ hanging on the crosse Joh. 3.15 These things certainly cannot be attributed to a bare knowledge 13 Adde hither that they are Opposites under the same next Genus Unto Faith there is opposed not onely Ignorance and Darknesse of understanding but also Little Faith and Fear Matth. 8.26 Wavering or Doubting Matth. 14 31. Fear Luke 8.25 Staggering through unbelief Rom. 4.20 14 The Adequate Object of Faith in respect of Knowledge and Assent is the Word of God contained in the Propheticall and Apostolicall Scripture 15 Whatsoever is without the Sphear or compasse of this Object cannot be a foundation or ground of Faith 16 Therefore farre be it from us to beleeve or to be perswaded that traditions are to be received of us vvith the like affection and pietie as the written Word of God 17 Neither can humane reason be the measure and rule of Faith but it is to be conformed according to the prescript of the Word For every thought is to be brought into captivitie to the obedience of Christ. 2. Cor. 10.5 18 The Adequate Object of Faith in respect of Confidence is Christ the Mediatour and Redeemer or which is all one The promise of the Gospel concerning the satisfaction and merit of Christ 19 But yet we deny not but that Faith also doth apprehend the promises concerning other Spirituall and Corporall goods Yet in this respect it doth not justifie 20 For it is necessarie that first it rely on Christ and seek reconciliation in him and by him before it can apply unto it self the other promises of God 21 For in Christ alone are all the promises of God Yea and Amen 2. Cor. 1.20 22 But Faith doth justifie inasmuch as it apprehendeth the Merit of Christ offered unto it in the word of the Gospel 23 Those things which in Scripture are set before us to be beleeved are indeed of diuers kinds But yet Christ as concerning his Office of Mediatourship is the Scope and end of all Scripture as in the volume of the Book is written of him Psal 40.7 24 So also Faith doth in such manner assent unto the whole Word of God that chiefly it hath respect unto the promise of grace propounded in the Gospel 25 Now if Faith be a Sure Confidence relying on the merit of Christ It follows That a man which doth truly beleeve on Christ may and ought certainly resolve that for Christ his sake his sinnes are forgiven him that God is mercifull unto him and that he shall be made an heir of everlasting life 26 And this the firmnesse of Gods promises the certainty of his oath the truth of the Holy Spirit witnessing and sealing the infallibilitie of Gods promise concerning the hearing of our prayers and the propertie of true Faith do evidently prove 27 Hither may we adde very fitly that most excellent place of Saint Bernard Serm. 3. de fragm sept miser Where he saith thus I consider three things in which all my hope consisteth to wit Gods Love in my adoption the Truth of his promise and his Power of Performance Therefore let my foolish cogitation murmur as long as it list saying Who art thou and What is that glory or By what merits dost thou hope to attain it For I can answer with sure Confidence I know on whom I have beleeved and I am certain that in his Love he adopted me that he is true in his promise and that he is able to perform it This is the Threefold cord which is not easily broken which God letteth down from heaven unto us into this prison which I pray God we may apprehend and firmly hold that it may raise us up and draw us unto the fight of the great God of glory 28 This true and saving Faith is the free Gift of God Ephes 2.8 Phil. 1.29 The Operation of God Colos 2.12 Whose Authour and Finisher is Christ Hebr. 12.2 29 Therefore Faith is not the merit of works foregoing but the foundation of works following 30 Neither doth God immediately work it in our hearts but the Holy Ghost by the Word of the Gospel as by an heavenly light doth kindle the light of Faith in our hearts which by naâ—â—re are altogether dark Faith cometh by hearing and hearing by the Word of God Rom. 10.17 31 Unto the Word there are also added the Sacraments which serve for means to beget and nourish Faith in us 32 Therefore to look for heavenly raptures without and beside the Word of God
in deposito in the hands of the Pontifex 15 Furthermore the word Sacrament is properly and most frequently taken for the whole Sacramentall action but sometimes improperly by a Synecdoche it denoteth one essentiall part of the Sacrament to wit the outward and visible signe or as Ireneus speaketh lib. 4. cap. 24. the terrene matter 16 So also the Matter of the Sacrament or the Sacrament as concerning the thing denoteth the saving fruit of the Sacrament and sometimes the other essentiall part of the Sacrament to wit the heavenly matter 17 But the Sacraments are to be defined by actions For wheresoever the Sacraments are instituted there are certain actions prescribed and required neither have the Sacraments their essentiall integritie unlesse those actions prescribed by God be also added 18 Now these actions are sacred and solemn because instituted by God because in them God worketh with us and in them we have to do with God 19 God it is who not onely at the first did institute the Sacraments and commend them unto his Church but also doth even to this day dispense heavenly benefits by them by the mediation of mans ministerie 20 The Sacramentall dispensation doth consist in Giving and Receiving 21 The Giving doth denote the action of him that doth administer prescribed by God The Receiving doth denote the taking of the Sacrament 22 In both we must distinguish between the Thing and the Manner of the thing Giving and Receiving are simply necessarie but the Manner of giving and receiving admits of some libertie 23 To God alone is the power of instituting Sacraments to be ascribed 24 For it is one and the same who doth conferre grace and institute the means of grace 25 Well therefore saith Thomas p. 3. q. 64. art 2. The vertue of the Sacraments is from God alone Therefore God alone is the Institutour of the Sacraments 26 Where also he addeth these things worthy our remembrance The Apostles and their successours are Gods Vicars as concerning the regiment of the Church instituted of God by Faith and the Sacraments of Faith Wherefore as it is not lawfull for them to constitute another Church so neither is it lawfull for them to deliver any other Faith or institute any other Sacraments But the Church of God is said to be built and constituted by the Sacraments which flowed from the side of Christ hanging on the Crosse 27 God also doth dispense the Sacraments not Immediately but Ordinarily by the Ministers of the Church 28 For they are the dispensers or Stewards of the mysteries of God 1. Cor. 4.1 and Labourers together with God 1. Cor. 3.9 29 Seeing then the Minister is here an Agent not in his own name but in Gods name Therefore his worthines or unworthinesse can nothing adde to or take from the efficacie of the Sacraments 30 The Sacraments for vertue are the same Although the Minister be too too blame 31 The Ministers work here but as Instruments Now we know that instruments work not according to their own proper form but according to the vertue of him that moves them Thom. p. 3. q. 64. art 5. 32 From whence are these similitudes of the Ancients How that the life of the Minister doth no more take away the benefit of the Sacraments no more I say then a dunghill or dirty place by which the sunne passeth doth pollute and defile the light thereof And again How that it matters not whether the water be conveyed through a pipe of stone or a pipe of silver And again How that the figure and impression of the seal is all one whether it be made with a gold ring or one of iron August Tract 5. in Joan. lib. 3. de Bapt. cap. 10. and Nazianz. orat de Bapt. 33 And this also we adde concerning the Intention of the Minister That it is not absolutely and necessarily required to the perfection and fruit of the Sacrament 34 For that Non-intention if I may so speak is a species of blemish or malice in the Minister What then is true of the Genus is also true of the Species 35 Furthermore the Sacraments were instituted onely for men and such men as are living Therefore they are onely to be administred unto such 36 Two things are required unto a Sacrament The Word and the Element or outward visible thing 37 Let the Word be added unto the Element and it becomes a Sacrament Aug. de cat c. 3. tract 80. in Joan. 38 By the Word is understood 1. Gods institution by which the Element having received the calling of God as Ireneus speaketh l. 4. cap. 34. is separated from common use and destinated to a Sacramentall use 2. The proper promise of the Gospel which is to be applyed and sealed by the Sacrament 39 And therefore we must judge of every Sacrament by Gods institution or which is all one by the proper place in which Gods institution is described and set down 40 And because every Sacrament hath its own peculiar institution therefore also it hath its own peculiar administration as its proper form 41 And therefore the substantiall words of the institution of the Sacrament are in no wise to be altered or changed 42 The Sacraments in the Old Testament are two as likewise also in the New 1. Circumcision in the Old unto which answers Baptisme in the New and the Paschall Lambe in the Old unto which answers the Supper of the Lord in the New 43 If any other be added unto these they want either Gods institution or the outward Element or the proper promise of the Gospel 44 The Ends of the Sacraments are many but two onely are Principall the rest are Subordinate and lesse-principall 45 The First principall end is That the Sacraments may be the instruments means and conveyances or conduits by which God exhibiteth offereth and applieth unto those that beleeve the proper promise of the Gospel concerning remission of sinnes justification and life everlasting 46 Whatsoever is competible and agreeable unto the Word that also is not to be denied unto the Sacraments which are the visible word But the word of the Gospel is such an instrument And therefore also the Sacraments 47 By the Sacraments we are received into the Covenant of God and are preserved in it But that Covenant is the Covenant of grace And therefore the Sacraments are instruments of grace and salvation 48 Therefore we dissent and depart from those who derogate and detract from the Sacraments making them onely bare signes signifying grace 49 The Ancients indeed sometimes call the Sacraments Signes But they understand Signes sealing or as it is expounded in August Confess art 13. Signes testifying concerning the grace of God towards us 50 In which sense the word Signe or token used in Gen. 17.11 the Apostle expoundeth by the word Seal Rom. 14.11 51 So also sometimes the outward Element of the Sacrament is called a Signe yet not barely signifying an heavenly thing absent but offering and delivering
is not the dissolution and reduction of the Soul into nothing but the departing of the Soul out of the House of the Body The Soul cannot be destroyed Matth. 10.28 11 The Scripture maketh mention but of two receptacles of Souls separated from their bodies The one of the godly the other of the wicked 12 Away then with Purgatorie away with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or night and sleeping of Souls between the Day of Death and the Day of Judgement Away with Pythagorus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transmigration of Souls away with Apparitions of Souls 13 For there is no middle place where one can be ouâ— of Punishment if he be not in the Kingdome no place where one can be out of the Devils company if he hath not Fellowship with Christ August de Pecc Mer. Remiss Cap. 2. 14 Before the Vniversall Resurrection the greater world shall passe away and after that shall follow the Vniversall Judgement 15 Many of the ancients were of opinion that the World should passe away by the Change of Qualitie onely and not by the Abolition of Substance 16 But the Scripture useth words very Emphaticall Heaven and Earth shall passe away Matth. 24.35 Luke 22.33 17 The Key which is to open our Graves and the Pledge of our Resurrection is the Resurrection of Christ our Head 18 The Resurrection of our bodies is confirmed by manifest Testimonies of the Holy Spirit in the Scripture and they are often repeated 19 The Preludes or â—orerunners of our Resurrection are the particular examples of those which were raised up again to life in the Old and New Testament whom Tertullian calls the Candidates of immortality 20 Man was at the first both in Body and Soul created for immortalitie The Body is the Souls instrument by which it worketh in actions good or bad The body of the godly is the Temple of the Holy Ghost Yea our bodies are fed with the quickning Body and Bloud of Christ And how then can they alwayes remain in the Grave 21 God is the Authour of our Resurrection But Christ is the Finisher thereof in and with his humane nature assumed 22 Not onely all flesh but even the same flesh that was shall be raised up again 23 Their change in a moment which shall be found alive upon Earth at the last day shall be to them in stead of Death and Resurrection from the dead 24 Neither shall Christ onely raise us up but he shall be also our Judge John 5.27 The Father hath given him authoritie to execute Judgement 25 Christ when he cometh to judge the world shall appear in the same nature which he united unto himself by his Incarnation That flesh shall sit and judge which stood before the Judge That flesh shall judge which was it self formerly judged 26 This Universall Judgement Gods Truth and Justice do require 27 The exact Form Manner and Proceeding in Judgement at the last day Experience it self will then better teach then any humane understanding can now conceive 28 Let us whilest we are hereâ— pray unto God with sighs and grones to be delivered from the Sentence of Condemnation in that day Let us now heare the Voice of Invitation that then we may heare the Voice of Consolation 29 After Sentence is once passed immediately follows Execution Then shall they which are set at the right hand of the Judge enter into Life everlasting and they which are on the left shall be cast into Everlasting fire Matth. 25.34.41 30 The Blessednesse of eternall Life comprehendeth in it the Privation and Absence of all Evil and the Presence and Fruition of all Good 31 We shall be Freed and delivereâ— from all Sinne and from all Punishmenâ— due unto sinne 32 Our vile Body shall be fashionâ— like unto Christ his glorious Body Philip. 3.21 But there shall be greaâ— difference in glorie 33 We shall see God Without end we shall Love him alwayes Withouâ— loathing and praise him evermoâ—â— Without being wearied August 22. â— Civit. Dei cap. 30. 34 Vision shall succeed in the plaâ— of Faith Fruition in the place of Hopâ— and Charitie here onely Inchoate shaâ— be there Consummate 35 God shall be fulnesse of Lighâ— to the Vnderstanding superabundanâ—â— of Peace to the Will and continuanâ— of Eternitie to the Memorie Berâ— Serm. 11. Super Cant. Col. 519. 36 The Saints shall Rejoyce for thâ— Pleasantnesse of Place which they shaâ—â— possesse for the sweet Company wiâ—â— whom they shall reigne for the Gloâ—â— of their Bodies which they shall puâ— on for the World which they have contemned and for Hell which they have escaped Bonavent in Diaet Cap. 50. 37 Let us then Pant and Breath for earnest desire after that Life whose King is the Trinitie whose Law is Charitie and whose Measure is Eternitie 38 Neither shall our Being be subject unto Death nor our Knowledge unto Errour nor our Love unto Offense Sphinx Phil. pag. 5. 39 We shall see God face to face we shall heare him speak immediately unto us 40 The Elect shall have Wisdome in the highest degree Righteousnesse in full perfection Joy which is everlasting and shall Sing siaise and Glory unto God without end 41 All the Elect Salvation shall see But Glory in a different degree 42 It hath not at any time entred into the heart of man to conceive what glory God hath prepared for his Elect. 1. Cor. 2.9 And if his Heart is not able to conceive it much lesse is his Tongue able to expresse it 43 To the Eternall Life of the blessed is opposed the Eternall Death of the damned which in the Revelation is called the Second Death 44 The life of the damned shall be to be alwayes dying and the death oâ— the damned to be alwayes living Iâ— it be life why doth it kill and if iâ— be death why doth it endure 45 The damned shall so live thaâ— they shall be alwayes dying and so diâ— that they shall be alwayes living Bern. in Med. Devot Cap. 3. Col. 193. 46 In the Flesh shall they be tormenâ—ed with Fire and in the Soul with tâ—â— Worm of Conscience Ibid. 47 It is the Eternitie of the Punishments which beyond all measure iâ—creaseth their torments laying upon them a weight unsupportable 48 For to be tormented without end this is that which goes beyond all the bounds of desperation Isidor Clâ—â— Orat. 12. 49 Grievous is the Torment of the damned for the Bitternesse of the Punishments But it is more grievous for the Diversitie of the Punishments Buâ— most grievous for the Eternitie of tâ—â— Punishments Dionys in 18 Apocalyps fol. 301. 50 The Gate shall be shut upon them Matth. 25.10 Understand the Gate of Indulgence the Gate of Mercie the Gate of Hope the Gate of Consolation and the Gate of Good Works 51 To be for ever deprived of the beatificall vision of God goes beyond all the Punishments in Hell 52 Being squeezed under the unsupportable weight of Punishments they shall wish they had no being but it shall be all in vain They shall desire to die but death shall flee from them Revel 9.6 53 They shall â—ore for the very disquietnesse of heart they shall rage for madnesse and gnash their â—eeth There shall be weeping for grief and gnashing of teeth for madnesse Bern. Ser. 8. in Psal 91. 54 Of all which some have a tast even in this Life 55 The Companie of the Devils and the Qualitie of the Place do exceedingly increase the Torments of the Damned 56 Neither shall the Forments of the Damned be onely Eternall but they shall also be Without all intermission at any time The smoke of their Torments ascendeth up for ever and ever Revel 14.11 57 As in Heaven one is more glorious then another So likewise in Helâ— one shall be more miserable then another August in Enchirid. Cap. 3. 58 We are very curious to know where Hell is But we are not so careâ— full to learn how we may escape itâ— Our thoughts were better spent in meditating upon it 59 When we sit down to eat and drink and when we rise from table again when we lie down to sleep and when we rise up again at all times and in all places it is very good to think upon Hell 60 For To think upon Hell preserves a man from falling into it Chrysost Hom. 44 in Matth. 61 Dost thou think to quench the flames of Hell by not speaking of itâ— or Dost thou think thou kindlest the flame thereof by speaking of it Whether thou speakest of it or no the flame is alwayes there alike Idâ—â— in Homil. 2. in 2. Thess 62 He deliver us from eternall death who himself died for us He bring us unto eternall Life who himself is the Prince of Life blessed for ever To whom with the Father and the Holy Spirit be all honour and glory World without end Amen FINIS
full is he of Scripture Fathers and Schoolmen Concerning my self I can say no more but this for I know not how to complement I am and ever shall be in all hearty affection Your servant RALPH WINTERTON ¶ To the Translatour of Gerhards Aphorismes DO Let the Antichristian Clergy keep Their Owl-ey'd Laitie pris'ners in the deep And horrid shades of everlasting night Whil'st thy clear beams and more illustrious light Disperse these clouds of Language display The close-drawn Curtains of thy new-born day Shine forth bright Lamp and chase these shades of night Truth seeks no corners Errour baulks the light Ed. Benlowes ¶ To the Reader concerning the Authour and Interpreter of this Book BEhold choice Aphorismes here like rings beset With Pearls lockt up in this rich Cabinet If worth not number doth commend the store Viewing but one me thinks I need no more Yet in this volume many hundreds dwell And every one 's a volume to live well Each leafe's a perfect book each line is such Each part 's enough yet not the whole too much Gerhard his Aphorismes like starres do shine Thou giv'st them lustre let me cal them thine Most bright themselves by thee they shine most bright As if the sun had borrow'd greater light Apollo needs not to renew his fame Who twice is made immortall by thy name Dove William son Fellow of Kings Colledge Upon the Golden Chain of divine Aphorismes AS no such Maladie so no such Balm Like that which can the souls distempers calm What soul is not diseas'd How hard to find A salve to cure diseases of the mind This Winterton hath found Who but he knew That such an herb in Gerhards Herball grew No Empirick no Chymicks daring Heart Who sets poore Nature on the wrack of Art Descri'd such med'cines Sure in this he can Approve himself a true Physician Each Aphorism's an antidote to thee ' Gainst the old Serpents sting the book may be A Garden richly stored in which place Grows the true Hearts-ease and the Herb of grace These now translated are because 't is ghest That plants translated ofttimes thrive the best He then undoubtedly thrice happy is Who being immur'd from men can chuse out this Garden to be his prison Who would disdain Thus to be fetter'd in a Golden Chain Robert Newman Fellow of Kings Colledge MOst men that put forth Books have this main art First for their Credit then their better Mart With Title fair with fine Inscription To deck their work their onely Minion This man forsooth with Antalthea's Horn Doth of his Book the Frontispice adorn This writes A Honycombe A third doth call His works the Pandects as comprising all The Muses here the Reader waiting stand There is an Enchiridion for his hand Such Titles serve to please the Readers eye And strangers do invite the books to buy But yet alas within what do they find Scarce ought that can content or ease the mind The Pandects having all cannot the Will The Enchiridion scarce the Hand doth fill The Hony cloyes The Horn is quickly dry At best The Muses do but sweetly lie Take then into thy hands Gerhard divine Who saving doctrine hath in every line He in his text more truth doth comprehend Then others Titles vainly do pretend In him all Authours are both new and old Fathers and School-men faithfully caroll'd If all these Authours severally do please How then shall he who joyntly hath all these Henry Whiston Fellow of Kings Colledge WHo list to glance a gentle look Upon The Golden Chain this book As in a Crystall first may see The secrets of Eternitie Such as in Time should come to passe Decreed by God before Time was Such as transcend the Hearts desire And onely Silence can admire But next doth entertain the fight An Embleme of our wofull plight He that ere long Heav'ns darling was Gods Archetype Mans Looking-Glasse Which being dimm'd Nature no more To its first brightnesse could restore He that enjoy'd so rare a Blisse Made happy with a Paradise Behold him now cast out from thence Disrob'd of milky Innocence Poore naked man naked alas Who onely cloth'd with fig-leaves was But Jesse's Branch our souls arraid And wrapt our sinnes in mercies shade Since when is ceast that fatall strife Of tree of Knowledge and of Life One Book contains them let one breast Reade Know enjoy Eternall rest Thomas Page Fellow of Kings Colledge ¶ The Translatour to the Reader THis book when first I read it pleas'd me well I sought another There was none to sell When others read it they were of my mind They sought as I for what they could not find Had not it been by me interpreted For ought I know it might have perished Was 't not great pity that a book so good By English men should not be understood I challenge nothing but what is mine own Had not one been I never had it known 'T was Mr. Carew that did give it mee I in plain English Reader give it thee He lov'd good books and often turn'd them ore I think no young man of his time had more He liv'd as if he lookt alwayes to die And died to passe to immortalitie I flatter not A dead man I commend Who godly liv'd and made a godly end He 's now with God in blest eternitie But late was one of our Societie He was my friend whilst we did live together And once my friend he is my friend for ever Reader this book was Gerhards Carews Mine Now 't is a common good therefore Thine The Contents of this Book in Verse BEfore Time was here are Divine decrees Fulfill'd in Time and after Promises To be fulfill'd when Time shall cease to be And in its place succeed Eternity Reader Behold the Worlds Nativity And Adam in his happy Infancy He was created at the first Upright His Understanding filled was with Light His Will with God's did hold Conformitie And his Affections kept good Harmonie Yet such he was that he might staâ—d or fall He fell We feel 't In him we perisht all His Understanding Will Affections All Lost what they had at their Originall His Understanding was depriv'd of Sight And Darknesse did succeed in place of Light His Will fell from the first Conformitie And tended altogether to Obliquitie His jarring did Affections disagree And Discord did break off their Harmonie His Body which disease none knew before Let in diseases now at every Pore His Body made Immortall for to be Became now Subject to Mortalitâ—e And thus he was depriv'd of Endlesse joyes And plung'd into Eternall Miseries By Nature such are we which from him come Blind Crooked Froward from our mothers wombe Conceiv'd in sinne Born in iniquitie Acting in Life a Sinfull Tragedie We for our Parts deserve no other due But Death and that of Soul and Body too But God of his mere Mercie promised The Womans Seed should break the Serpeâ—â—s head He gave his Law a Glasse for man to
see His Spots and Stains and his Obliquitie He gave his Law a Rule for man to be That he thereby might learn Conformitie He gave his Law a Light for man to see The Way to Life and blest Eternitie Do this and live Do this and Life is due But no man â—iving ever could this do No man but one And that he this might do As he was Man so was he God most true God sent his Sonne as he had promised According to the Time determined He was Conceiv'd and Born and Liv'd and Died All without sinne And we are justified He did fulfill the Law which none could do And freed us from the Curse to us most due He by his Life for us hath merited Eternall Life to be inherited And by his Death which he once suffered From Death for ever us delivered But that we may these benefits partake We must Repent and all our Sinne forsaâ—e We must by Faith in Christ â—e Justifiâ—d And by the Holy Spirit Sanctified Now to this end Christ left his Testament The Gospel and a Twofold Sacrament And sent his Spirit for to Sanctifie Those whom hereafter he will Glorifie Heare and obey Christs will and Testament Wash and be clean Receive his Sacrament Obey the inward Calling of the Spirit Be Constant And Eternall Life inherit Reader I have presented to thine eye The Summe of Gerhards whole Divinitie The Contents of each chapter in this Book The First Chapter containeth the Summe of all the rest Chapter Concerning Page 2 The Holy Scripture 1 3 God and his Attributes 14 4 The Person and Office of Christ 26 5 The Creation and the Angels 40 6 The Providence of God 51 7 Election and Reprobation 62 8 The Image of God in Man before his fall 70 9 Originall sinne 81 10 Free-will 94 11 The Law 105 12 The Gospel 116 13 Repentance 135 14 Faith 152 15 Good Works 168 16 The Sacraments 185 17 Baptisme 201 18 The Lords Supper 219 19 The Church 237 20 The Ecclesiasticall Ministerie 251 21 The Civil Magistracie 268 22 Wedlock 280 23 Our latter end or The foure last things 292 CHAP. I. A Description or Representation of the Theologicall places or Heads of Divinitie contained in this book together with their order connexion 1THe onely and proper Principle of Divinitie is the word of God 2 For God came forth from the secret throne of his Majestie and manifested himself unto men in the word 3 At sundrie times and in diverse manners God spake in time past unto â—he fathers by the Prophets In these â—ast dayes he hath spoken unto us by his Sonne and his Apostles Hebr. 1.1 2. 4 That word of God was first preached by the Prophets and Apostles anâ— afterwards the chief and necessariâ— heads of divine revelation were penneâ— by them according to the will of Goâ— Iren. lib. 3. cap. 1. 5 Therefore the undoubted word 〈◊〉 God cannot at this day any where 〈◊〉 found but in the writings of the Prâ—phets and Apostles 6 From this word of God floweâ— Theologie and is busied about it prâ—pounding unto us the oracles of Goâ— Rom. 3.2 7 Now Theologie is as the name 〈◊〉 self importeth A doctrine concerniâ—â— God 8 And by this doctrine men are iâ—structed concerning the essence and wâ—â— of God unto their salvation 9 And this is life eternall To knoâ— the onely true God and Jesus Chrisâ— which came in the flesh John 17.3 10 The doctrine concerning the Eâ—sence of God is absolved in this quâ—stion What God is to wit Jehoâ—â— Elohim One in Essence three in Peâ—sons 11 For God hath so manifested hiâ— self that in the divine Essence beiâ—â— but one and that undivided there aâ— â—hree Persons neither more nor lesse to wit the Father the Sonne and the Holy Ghost 12 The Father is the first Person â—either made nor created nor begotten â—or proceeding 13 The Sonne is the second Person â—ot made nor created but begotten of â—he Father from all eternitie 24 Who in the fulnesse of time took â—pon him our humane nature in which â—nd through which he payed the price â—f our redemption 15 The Holy Ghost is the third perâ—on not made nor created nor begotâ—en but proceeding from the Father â—nd the Sonne from all eternitie 16 We must judge of the Will of God by his decrees made from all eterâ—itie 17 Whereof there are two more prinâ—ipall The decree of Creation and the decree of Reparation or as the Greek words signifie Creation and Recreaâ—ion Formation and Reformation 18 What those decrees were the fulfilling of them in time doth declare 19 For what God doeth and in what manner he doeth in time the same thing and in the same manner he decreed tâ— do from all eternitie 20 The reason of which assertion dâ—pends upon the immutabilitie of Goâ— will 21 Creation made in time is the mâ—nifestation of the decree concerning tâ—â— creation of all things made from aâ— eternitie 22 And it is the production of tâ—â— Angels Men and all other creatures iâ— the six first dayes of the world wrougâ—â— by God the Father through the Sonnâ— in the Holy Ghost to his own glorieâ— 23 A great part of the Angels fâ—â— away from God The rest being coâ—firmed in goodnesse do laud and praiâ—â— God and are ministring Spirits for tâ—â— good of men 24 Our first parents Adam anâ— Eve in like manner at the instigatioâ— of Satan transgressed the law of Goâ— which was written in their hearts aâ—â— proclaimed by the mouth of God 25 So then by this fall of theirs tâ— image of God was quite defaced in theâ— and their nature was corrupted witâ— sinne 26 Whereupon their posteritie alsâ— were and are to this day born starâ— naked of originall righteousnesse and in miserable manner corrupted with sinne 27 Through the contagion whereof â—â—l the powers and faculties in the soul â—f man are so infected that there is â—â—ttle or no light of Reason left and â—â—arce any power at all in the will even â—bout externall things 28 God who is omniscient could not â—ut know that our first parents would â—all and therefore of his infinite merâ—ie he made a decree concerning the Reparation or Redemption of man â—rom all eternitie 29 What that decree was the fulâ—illing of the same in like manner doth â—eclare He sent in time his Sonne to be â—ur Redeemer and Mediatour Thereâ—ore he decreed to send him from all â—ternitie 30 God by his word offereth the benefits of a Mediatour unto all and applieth them unto those that beleeve Therefore from all eternitie he decreed to offer them unto all by the word and to apply them unto those that beleeve 31 This decree in Scripture is called Predestination of which we must not judge but à posteriori that is by the manifestation thereof 32 For the fulfilling of the decree concerning the Reparation of man God hath appointed the Word and the Sacraments 33 The Word is reduced to two chief heads the Law and the Gospel