of Christ is consiâ—ered either in this life or in the other 89 In this life is the Kingdome of Power and Grace That is his generall â—ule over all things but This comâ—rehendeth the speciall works of his â—race in the Church 90 In the other life shall be the Kingdome of glory into which all the â—lect being raised out of the dust shall â—e received Of which Kingdome Christ make us partakers who is our King â—lessed for ever CHAP. V. Wherein are contained Theologicall Aphorismes concerning the Creation and Angels 1 GOD who by Naturâ— is invisible that hâ— might be made knowâ— by things Visible wrought a work which by the visibilitie thereof mighâ— manifest him whose work it is Ambrâ— in cap. 1. Rom. 2 This work of God wrought iâ— time is and is also called Creation 3 Which is nothing else but thâ— production of the whole Universe out of nothing in six distinct dayes being wrought by God through the Sonne iâ— the Holy Ghost for the glory of God and salvation of men 4 The Authour then of Creation iâ— God One in Essence Three in Persons 5 Moreover that Creation of all things is the immediate work of God alone 6 The Father created all things by the Word which as the Evangelist teacheth us is to be understood of the Hypostaticall and consubstantiall Word of God Joh. 1.1 7 The Spirit of God moved upon the â—ace of the waters Gen. 1.2 That as â—he Psalmist sheweth is to be underâ—tood of the breath of his mouth Psal â—3 6 that is the Hypostaticall and conâ—ubstantiall Spirit of God 8 Therefore where Moses calleth â—he Creatour Elohim it is rightly referâ—ed to the Trinity of Persons 9 Whereas it is said That the Father â—y the Sonne in the Holy Ghost creaâ—ed all things we must beware that we â—nderstand it not of inequalitie of Essence or Power in the work of Creation 10 For what things soever the Faâ—her doeth the same doeth the Son likewise Iohn 5.19 11 But all this ought to be referred to â—he reall distinction of Persons and the order of working in works ad extrà or externall which results from thence 12 The Father therefore created by the Sonne not as by one that workeâ— not or an instrument separate but as bâ— his coeternall and consubstantiall Image 13 And he created all things out oâ— nothing 14 Some things indeed immediately but other things mediately Damasc 2. Orth. fid cap. 5. 15 And all in six distinct dayes whence it is that the Ancients calâ— Creation The six dayes works 16 That all things were created iâ— in a moment it seems indeed agreeablâ— unto reason but it is against the Mâ—saicall Scripture 17 On the First day were createâ— the Heaven and the Earth that is thâ— matter of all things to be made rudâ— and without form 18 Light also was created to dispeâ— the darknesse of the deep to inchoatâ— or beginne the vicissitude or intercoursâ— of day and night 19 That Light without doubt waâ— something obscure And therefore the question concerning the Nature thereoâ— is also obscure 20 On the Second day was the Firmament made that is the whole Systemâ— â—r comprehension of the celestiall boâ—ies 21 Above which that there are waâ—ers the Holy Spirit speaketh expresseâ—y To what use that onely knowes he which made them 22 Let us herein beleeve the Scriâ—ture whose authority is greater then â—he capacity of mans understanding August 2. de Gen. ad Lit. cap. 4. 23 On the Third day at the command of Almighty God were the waâ—ers under the heavens gathered togeâ—her unto one place and the dry land â—ppeared Gen. 1.9 24 And what are the Bases or founâ—ations of the Earth what are the â—anks of the Sea They are The Almighty word of God 25 Neither would God have the â—arth to be unfruitfull but caused it to â—ring forth every kind of herb Genes â— 12 26 And yet not all for the food of man but yet all for the use of man 27 On the Fourth day God set the greater and the lesser Lights in the firmament of heaven Gen. 1.17 28 Which are nothing else but as it were the Chariots of the Light which was first made 29 The starres as well those thâ—â— are fixed as those which are called Plâ—nets or erraticall do work upon the lower bodies by their motion light aâ—â— influences 30 What these influences are it very obscure and past our finding out 31 We must beware therefore thâ—â— we do not ascribe unto the starres thâ— causes of humane wickednesse seeiâ—â— that he which made the starres is frâ—â— from all wickednesse 32 He that is wise shall have domâ—nion over the starres Understand thâ— of true and divine wisdome which coâ—sisteth in the fear and sincere worship oâ— God 33 It is not therefore to be calleâ— Mathesis but Mataeologie not skill iâ— Astrologie but Vaniloquie to go abouâ— by the starres to foretell humane action and events Scal. Exerc. 251. 34 On the Fifth day was the Wateâ— replenished with Fishes and the Aiâ—â— with Fowls Gen. 1.22 35 Out of water God produced the things which cannot live within thâ— water and the things which cannot live but in the water which is an Argument of his Almighty Power and Wisâ—ome 36 The Sixt day was the Birthâ—ay to all terrestriall living creatures â—nd to Man himself likewise Gen. 1. â—4 25 26 27. 37 All which were created for Man and Man for God 38 No Creature had ever been hurtâ—ull unto Man yea rather all the Creaâ—ures had been at Mans service had â—ot Man sinned August lib. 3. de Gen. â—d Lit. cap. 15. 39 Man by not doing his bounden â—uty and service to his Creatour lost â—he dominion which was given him oâ—er the Creatures 40 God being about to create man â—alled as it were a Councel before hand â—ecause he was to create a living creaâ—ure capable of reason and counsel 41 After that all other things vvere â—reated God in the last place created Man because he was to be the Epitome â—entre Abridgement Complement and Perfection of the whole Universe 32 Man was made in the Earth â—nd of the earth but not to the earth â—nd for the earth but he was made to Heaven and for Heaven 43 God which is the Creatour 〈◊〉 Heaven and Earth would end his woâ—â— in Man Therefore he rested when 〈◊〉 had made Man 44 He made all things I say fâ—â— Man in so much that the very Angâ—â— themselves farre superiour both for Nâ—ture and Dignitie do at Gods appoinâ—ment minister as servants unto Man 45 And what wonder is it thâ— God made all things for Man when 〈◊〉 for Man even God himself was maâ— Man 46 Moses describeth not the creâ—tion of the Angels but yet notwitâ—standing he doth not exempt theâ— from the number of the creatures 47 There is more subtiltie in â—quiring then fruit in finding on whâ—â— day they were created 48. In respect of their Nature whiâ—â— is incorporeall they are called Spiritâ— and
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
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
trie and examine themselves and vvhat also of children and others vvhich cannot try and examine themselves 70 This true examination consists in the earnest acknowledgement of sinnes and detestation of the same in true faith in Christ and a stedfast purpose and resolution of amendment of life 71 He that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body 1. Cor. 11.29 72 For whosoever shall eat this bread which is the communion of the body of Christ 1 Cor. 10.16 and drink this cup of the Lord which is the communion of the bloud of Christ 1. Cor. 10.16 Unworthily shall be guilty of the body and bloud of the Lord. 1. Cor. 11.27 73 Therefore as concerning the integritie and perfection of the Sacrament it matters not vvith what faith a man comes to receive it but as concerning the fruit and benefit of it surely it matters very much Aug. 3. contra Donat. cap. 14. 74 Concerning the time place and other circumstances of the Holy Supper if vve be asked the question our ansvver is according to the counsel of the Apostle Let all things be done decently and in order 1. Cor. 14.40 75 God grant that our bodies which are fed vvith the body and bloud of Christ may at the last day be raised up unto everlasting life Iren. lib. 4. adv baer c. 34. Amen CHAP. XIX Wherein are contained Theologicall Aphorismes concerning the CHURCH 1_BY the Word and the Sacraments the Holy Ghost also working together effectually God gathereth himself a Church here on earth 2 Which Church is in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is called out of the vvhole race of mankind and gathered together into an holy Assembly 3 For the Church is an Assembly or company of men gathered together unto the kingdome of God by the ministery of the Word and the Sacraments amongst whom there are alvvayes some true godly which persevere in the true faith even unto the end with vvhom also are mixed many not holy but yet agreeing in the profession of doctrine 4 This Assembly or company because it must alwayes fight under Christs banner against the Flesh the World and the Devil is therefore called the Church Militant 5 And because the ministerie of preaching the Word and administring the Sacraments is obvious to our senses it is also called the Visible Church 6 But yet again Forasmuchas it is not conspicuous to the eyes of men who be true beleevers and godly in respect of them it is called an Invisible Church 7 Therefore that distinction of the Church into Visible and Invisible doth not introduce tvvo as it were distinct Churches or divers companies 8 But it considereth the Church or the company of those which are called after a diverse respect and in a different manner that is Inward and Outward 9 The Inward beauty and glory of the Church doth consist in Faith and Renovation or renewing vvith vvhich is immediately joyned the Inheritance of eternall life 10 This spirituall Regeneration and Renovation is hidden under the infirmities of the flesh and this communion or Inheritance of eternall life is by the scandal of the crosse and death covered as it were with a vail here in this life And in this respect the Church is said to be Invisible 11 The Outward beauty and glory of the Church doth consist in the sincere preaching of the Word and the profession thereof and the lawfull administration of the Sacraments In vvhich respect the Church is said to be Visible 12 To make a man therefore a true and living member of the mysticall body of Christ the externall profession of the same doctrine and the participation of the same Sacraments is not sufficient but there is required also and that necessarily invvard regeneration and the inward dwelling of the Holy Ghost 13 But yet vve are not to seek for the Invisible Church vvithout the Visible seeing that it is included vvithin it For the elect are not to be sought for vvithout the company of those vvhich are called 14 Neither are we in any nation under heaven to seek for that Invisible Church of the elect pure unspotted undefiled outwardly separate from all hypocrites 15 For here in this life the Jebusites and they of Jerusalem dvvell together in the same garden the Nettle and the Myrtle in the same wood the lovv Shrub and the lofty Cedar grow together in Jacobs flock the white and the speckled the Lambs and the Rids feed together in Peters net fishes Good and Bad are caught together in the Lords field the Lilies and the Thorns spring up together in the Lords floore the Corn and the Chaff are mingled together in Christs cellar the Wine and the Oyd have both their Lees and Dregs in Noahs ark there were beasts Vnclean as well as Clean. 16 This company of the elect this Church is by the Holy Ghost in Scripture adorned vvith most honourable Titles 17 For it is called The body of Christ The spouse of Christ The kingdome of God Gods peculiar Gods beloved people c. 18 But all these Titles and appellations are to be understood by a Synecdoche as not belonging to all in the Church For they are attributed unto the Church for the truly regenerate and elects sake vvhich are in and of the Church 19 For there is a manifest and evident difference betvveen the truly regenerate and the hypocrites vvhich are onely joyned unto the Church in an outvvard profession 20 The Truly regenerate are True and Living members of the Church because from Christ their Head they draw both Spirit and Life The Hypocrites are but rotten and dead members Those belong unto the Church Internally These onely Externally Those in Heart These onely in Outward shew Those In deed These In thought onely Those in the Judgement of God These onely in the Judgement of Men Those as True and sound parts of the Body These as Scabs and Ill humours Those to speak properly are of the Church These are onely in the Church August in Brev. Collat. Collat. 3. in Joan. Tract 6. De Bapt. lib. 3. cap. 18 c. 21 The Church in the Creed is called One Holy Catholick and Apostolick 22 It is called One for the Unitie of the Spirit vvhich the Apostle expounds Ephes 4.3 c. There is one Body and one Spirit even as ye are called in one hope of your calling One Lord one Faith one Baptisme One God and Father of all who is above all and through all and in you all 23 It is called Holy because it is sanctified of Christ by the Spirit and the Word Which Sanctitie or Holinesse consists in this life in the imputation of Christs Sanctitie and the Study of true Sanctitie but at length it shall be made perfect and absolute in the life to come 24 It is called Catholick in respect of the Catholick Faith which is to be estimated by the common consent of all the Godly and their agreement in
word 48 From whence it may be easily gathered what we are to determine concerning the question Whether the Church can erre or no. 49 For vve are to distinguish between the Catholick Church and Particular Churches 50 Again vve are to distinguish betvveen errours overthrowing the Foundation and stubble built upon the Foundation 51 And again vve are to distinguish between the Visible Church and the Invisible 52 The Romanists after long and tedious disputation about the infallible judgement of the Church bring us at length to the Pope alone The Infallibilitie saith Bellarmine 4. de Pontif. cap. 2. is not in the assembly of the Counsellers or in the Councel of the Bishops but in the Pope alone 53 The faithfull people erre not as long as they follow their Pastours The Paestours erre not as long as they follow their Bishops The Bishops erre nor as long as they follovv the Pope Therefore according to them the immunitie of the Church from errour descendeth from the Pope alone 54 What they attribute unto the Pope that do we attribute unto Christ vvho teacheth his Church by the Scriptures and in the Scriptures The Church doth not erre as farre forth and as long as it follovvs the voice of Christ and is ruled by the Holy Ghost 55 To conclude To this end doth God gather himself a Church that be may have an assembly or company to acknowledge to praise and to glorifie him aright both in this life and in the life to come 56 The Militant Church here on Earth is the Seminary of the Church Triumphant in Heaven Unto vvhich Christ bring us vvho is the Head thereof To vvhom be glory for ever and ever Amen CHAP. XX. ¶ Wherein are contained Theologicall Aphorismes concerning the Ecclesiasticall Ministerie 1_THere are in the Church three states or orders instituted all by God The Ecclesiasticall Politicall and Oeconomicall The First of the Church the Second of the Common-vvealth the Third of the Private familie 2 They are commonly called three Hierarchies 3 The Ecclesiasticall order is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministerie and Service 4 Therefore it is not any Despoticall or Lordly dominion 5 In this Ecclesiasticall Ministerie vve are to consider the lavvfull Vocation thereunto and the faithfull Discharge thereof 6 Vocation is certainly necessarie for Ministers of the Church and that such as is lavvfull 7 For How shall they preach except they be sent Rom. 10.15 8 The power and right of calling Ministers is Gods ovvn It is he vvho as the Lord of the harvest sendeth forth labourers into his harvest Matth. 9.38 9 Now God calls the Ministers of his Church both Immediately and Mediately 10 Immediately he called the Prophets in the Old Testament and the Apostles in the Nevv 11 Which manner of calling the Apostle Gal. 1.1 describeth thus That it vvas neither of man nor by man but by Jesus Christ and God the Father who raised him from the dead 12 With vvhich description this is nothing repugnant That sometimes by some Prophet or Apostle or else by lot this immediate vocation or calling of God is outvvardly declared 13 The Immediate vocation or calling is alwayes accompanied vvith some extraordinarie Testimonies and Gifts of God 14 But yet by Testimonies and Gifts we would not have miracles to be understood 15 For John the Baptist did no miracle John 10.41 and yet it is certain that he vvas Immediately called 16 But by these Testimonies of Immediate Vocation vve understand the peculiar declaration and manifestation of the Spirit and the singular povver and efficacie of their ministerie 17 The doctrines of those which are Immediately called by God forasmuch as they speak as they are moved by the Holy Ghost are simply and absolutely to be beleeved 2. Pet. 1.21 18 Whereupon we are said to be built upon the foundation of the Prophets and Apostles Ephes 2.20 19 They vvhich are called after this manner have this priviledge That they are not tied and bound to any certain and particular Church but they are furnished vvith povver and authority to preach every vvhere 20 From whence it appears that this Immediate vocation hath especially place either in the constituting of a Church or in the purging of it from errours 21 The Mediate Vocation is also the calling of God but it is by fit men according to the Canon and rule expressed in the vvord of God 22 Where vve must very accurately observe that the Mediate Vocation also as well as the Immediate belongeth into God 23 For it is God that hath set in the Church not onely Prophets Apostles and Evangelists but also Pastours and Teachers 1. Cor. 12.28 Ephes 4.11 24 The Ministers of the Church of Ephesus are said to be made by the Holy Ghost although Paul by the imposition or laying on of hands commended the ministerie unto them Acts 20.28 25 The Holy Ghost even at this day reproveth the world of sinne by those which are called by a Mediate Vocation John 16.8 26 God vvhen he calleth by a Mediate Vocation useth the ministerie of the Church 27 For unto the Church hath he committed the pledge of his vvord Rom. 3.2 He hath delivered unto her the Sacraments and unto her as to his spouse he hath given the keyes of the kingdome of heaven Matth. 18.18 28 So then the Church hath povver and right to call Ministers but it is from God and it must be in such manner and order as it expressed in the Scriptures 29 What manner and order of calling vve here understand it is declared by the precepts and practice of the Apostles 30 Whomsoever you shall approve by your letters saith the Apostle 1. Cor. 16.3 them will I send A Bishop must have a good report 1. Tim. 3.7 Lay hands suddenly on no man 1. Tim. 5.22 suddenly that is before thou hast the testimony and consent of the Church 31 Adde hither also the Practice of the Apostles At the ordination and election of Deacons the Apostles speak after this manner Brethren look ye â—ut among you seven men of honest report full of the Holy Ghost and wisdome whom we may appoint over this businesâ— Acts 6.3 and again Elders were ordained in every Church by suffrages or voices Acts. 14.23 32 Whereupon vvere made those old Canons No reason it is that any should be suffered to be reckoned and accounted amongst Bishops unlesse they be elected by the Clergie desired by the People and consecrated by the Bishops of the same Province vvith the judgement of the Metropolitane c. null dist 62. ex Leon. Episc Rom. 33 Item Let them be desired by the People elected by the Clergie and ordained by the judgement of the Bishops 34 Item Whosoever are to be made Priests for such let a postulation be made unto the Bishops let them have the hands of Clergiemen of good credit and let them also have the testimonie and consent of the People 35 That place of Cyprian Liâ—i â— Epist 4. is especially to
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
for a time 72 The Greater is that by vvhich lavvfull Knovvledge going before the obstinate and contumacious sinnerâ— is excluded from the Societie of the Church and is delivered up unto Satan 73 The first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Excommunication of Separation for a time The second is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Excommunication of Execration 74 It vvere to be vvished that in this last and vvorst age of the World the rains of Ecclesiasticall Discipline vvere held vvith a stiffer hand then commonly they are 75 The Power of Excommunicating belongeth unto the whole Church and is pronounced by the Minister in the name of the Church 76 Therefore the expresse or silent consent of the Church is required When ye are gathered together saith the Apostle 1. Cor. 5.4 5. and my Spirit with the power of our Lord Jesus Christ deliver such a one unto Satan c. 77 The Pope of Rome as he offends against the Lawfull Vocation of Ministers So also he offends against the Administration of Ecclesiasticall Discipline 78 For he derogates too much from the Magistracie and from Christian People in taking from them the right and povver of electing Ministers and arrogates too much unto himself in taking upon him to give the Sole power unto Bishops and reserving it more especially unto himself 79 He boasts and glories that he is the Monarch the Head and Bride-groom of the Church 80 But by this and many other marks vve know him to be the very Antichrist 81 For what marks soever the Scripture hath given to know Antichrist by they all meet together in the Pope of Rome as Histories do vvitnesse and experience teachethâ— 82 In like manner the Pope of Rome offends against the Administration of Ecclesiasticall Discipline many wayes 83 For he challengeth unto himself the Supreme power of Excommunicating absolving dispensing with reserving cases conferring indulgences benefices such like of propounding Laws of determining punishing and governing the Ecclesiastical Hierarchie c. Franc. Vargas de Jurisdict Episâ— 84 He boasts and glories that this power is seated in himself as in the Head and Fountain and that it is derived from him unto the Bishops as unto the Arms and Streams 58 He puts the Presbyterie in subjection under the Bishops and grants unto them farre lesse power of Jurisdiction 86 This also is to be disliked in the Papall Excommunication that he thunders it out against whole Cities whole Provinces yea whole Kingdomes for one or some few mens sake 87 Neither doth he exercise Excommunication against Atheisme and notorious offenses But as Histories do witnesse it proceeds for the most part from private hatred levitie ambition and desire of domineering 88 For he confounds the Ecclesiasticall Discipline vvith civil punishments For after that he hath Excommunicated Kings and Emperours he thrusts them out of their Kingdomes and Empires he absolves their Subjects from their Homages and Services and from their Oath of Allegeance and exposeth their goods unto all men for a prey 89 What the end of Papal Excommunication is Let us consult with Histories but especially let us have recourse unto Rodericus Zamoâ—ensis in speculo vit Human. Lib. 2. Cap. 3. and Nicholas de Cleman Lib. de Ruin Reparat Ecclesiae whose testimonie is most true on this part 90 By these and the like abuses without doubt it is so come to passe that the most wholesome part of Ecclesiasticall Discipline is at this day fallen to decay and come to ruine See other causes thereof in Luthers Commentaries Supr 3. Joel Tom. 4. Fol. 801. c. Read them and perpend them 91 O Christ thou vvhich thrustest forth Labourers into thy harvest Thrust in thy sickle and reap for the time is come for thee to reap for the Harvest of the Earth is ripe Revel 14.15 and The grapes are fully ripe Whosoever loveth thee let him say Come Amen CHAP. XXI Wherein are contained Theologicall Aphorismes concerning the Politicall Order or the Civil Magistracie 1 THe goods not onely of the life to come which are eternall but even those of this life which are temporall the hope of fruition whereof man lost by his Apostasie and falling away from God are by God restored again to mankind for the merit and intercession of the Sonne 2 By the Ministerie of the Word God gathereth unto himself a Church by which he may be righly and duly acknowledged and praised in the true members whereof he may restore his decayed image and inchoate or begin eternall life 3 But because this gathering together of the Church and the restoring of the Divine Image is vvrought in thâ—s life Therefore God hath instituted and ordained the Politicall Order or the Civil Magistracie to be as it were an Hedge to the Church 4 For to this end hath God appointed Kings and all that be set in authoritie and given them rule and power that under them we may lead a quiet and peaceable life in all godlinesse and honestie 1. Tim. 2.2 5 The Church is gathered together out of mankind Mankind being miserably corrupted since the fall cannot possibly consist without civil government Therefore was it necessarie for the Churches sake that the Politicall Order or Civil Magistracie should be instituted and appointed 6 The parts of the Politicall Order are two The Magistrates and the Subjects 7 The Magistrates rule The Subjects obey 8 The Magistrates are either supreme or subordinate Submit your selves to every ordinance of man for the Lords sake whether it be to the King as Supreme or unto Governours as unto them that are sent by him 1. Pet. 2.13 9 The Supreme Magistrate hath sovereigne and full povver and authoritie under God The Subordinate is so set over others that he is still set under the Supreme 10 Both are Gods own institution For there is no power but of God Rom. 13.1 11 Therefore a Christian man is not forbidden to be a Magistrate and to bear rule and authoritie 12 The Gospel doth not take away Civil Government neither do Gods institutions overthrovv one another 13 God calls men unto the Magistracie either Immediately or Mediately 14 Examples of Immediate calling vve have in Moses David c. For God by his ovvn voice called them Immediately and Extraordinarily unto the rule and governing of his people 15 Mediate calling is especially two wayes either by Hereditarie succession or by Mens election Unto these two wayes of calling may all other be referred 16 They vvhich are called unto the Magistracie Mediately are no lesse no be accounted as instituted and appointed by God then those vvhich vvere called by the voice of God himself Immediately 17 For vvhereas Peter calleth them the Ordinance of man 1. Epist 2.13 he doth it not therefore as if they vvere onely an humane ordinance but because they are ordained by men because they are men and because they are made and appointed for the good of men and common benefit of humane societie 18 The Office