The summe of Christian doctrine written originally in Latine by John Gerhard ... and translated by Ralph Winterton ...

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 ●he fathers by the Prophets . In these ●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 : an● afterwards the chief and necessari● heads of divine revelation were penne● by them , according to the will of Go● Iren. lib. 3. cap. 1.

5 Therefore the undoubted word 〈◊〉 God cannot at this day any where 〈◊〉 found , but in the writings of the Pr●phets and Apostles .

6 From this word of God flowe● Theologie , and is busied about it , pr●pounding unto us the oracles of Go● Rom. 3.2 .

7 Now Theologie is , as the name 〈◊〉 self importeth , A doctrine concerni●● God .

8 And by this doctrine men are i●structed , concerning the essence and w●● of God , unto their salvation .

9 And this is life eternall , To kno● the onely true God , and Jesus Chris● which came in the flesh . John 17.3 .

10 The doctrine concerning the E●sence of God , is absolved in this qu●stion , What God is : to wit , Jeho●● Elohim , One in Essence , three in Pe●sons .

11 For God hath so manifested hi● self ; that in the divine Essence bei●● but one , and that undivided , there a● ●hree Persons , neither more nor lesse ; to wit , the Father , the Sonne , and the Holy Ghost .

12 The Father is the first Person , ●either made , nor created , nor begotten , ●or proceeding .

13 The Sonne is the second Person , ●ot made , nor created , but begotten of ●he Father from all eternitie .

24 Who in the fulnesse of time took ●pon him our humane nature , in which ●nd through which he payed the price ●f our redemption .

15 The Holy Ghost is the third per●on , not made , nor created , nor begot●en ; but proceeding from the Father ●nd the Sonne from all eternitie .

16 We must judge of the Will of God , by his decrees made from all eter●itie .

17 Whereof there are two more prin●ipall , The decree of Creation , and the decree of Reparation : or ( as the Greek words signifie ) Creation and Recrea●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 t● do from all eternitie .

20 The reason of which assertion d●pends upon the immutabilitie of Go● will .

21 Creation made in time , is the m●nifestation of the decree , concerning t●● creation of all things , made from a● eternitie .

22 And it is the production of t●● Angels , Men , and all other creatures i● the six first dayes of the world , wroug●● by God the Father , through the Sonn● in the Holy Ghost , to his own glorie●

23 A great part of the Angels f●● away from God : The rest being co●firmed in goodnesse , do laud and prai●● God , and are ministring Spirits for t●● good of men .

24 Our first parents , Adam an● Eve , in like manner , at the instigatio● of Satan , transgressed the law of Go● which was written in their hearts , a●● proclaimed by the mouth of God .

25 So then by this fall of theirs t● image of God was quite defaced in the● and their nature was corrupted wit● sinne .

26 Whereupon their posteritie als● were and are to this day born star● naked of originall righteousnesse , and in miserable manner corrupted with sinne .

27 Through the contagion whereof ●●l the powers and faculties in the soul ●f man are so infected , that there is ●●ttle or no light of Reason left , and ●●arce any power at all in the will , even ●bout externall things .

28 God who is omniscient could not ●ut know that our first parents would ●all : and therefore of his infinite mer●ie , he made a decree , concerning the Reparation or Redemption of man , ●rom all eternitie .

29 What that decree was , the ful●illing of the same in like manner doth ●eclare . He sent in time his Sonne to be ●ur Redeemer and Mediatour : There●ore he decreed to send him , from all ●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 .

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 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 what 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 . 1● . 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 New 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 attained by the true and lawfull interpretation thereof .

51 Seeing that the Scripture is perfect , and perspicuous : therefore It is to be interpreted of it self , and by it self .

52 For that which is perfect , ought not to be patched with things of another kind : and that which is perspicuous of it self , doth not stand in need of anothers light .

53 Yet notwithstanding the Scripture is of it self perspicuous ; the blind eyes of our understanding are dazzled at the light of it .

54 Whosoever therefore will take in hand to interpret Scripture ; Let him with earnest prayers and grones desire to have his understanding enlightened by the Holy Ghost .

55 Let the glory of God , and the instruction of men unto salvation , be the supreme law of interpretation .

56 And seeing that every head of celestiall doctrine is in Scripture , in one place or other : therefore let the interpretation of other places be conformable unto it . So shall the Analogie , or proportion of faith be kept . Rom. 12.6 .

57 Observe diligently the naturall significations of words .

58 In matters of doubt have recourse unto the fountains : the Hebrew in the Old Testament , and the Greek in the New .

59 Have respect and regard to the scope of every word , to the circumstances , to that which goes before , and that which follows after .

60 Let the obscurer , and fewer places of Scripture be expounded by those that are more clear , and more in number .

61 Depart not from the letter , in articles of faith especially : unlesse the Scripture it self sheweth some improprietie of speech , and also expound it .

62 Use the writings of the Fathers for an help to lead thee by the hand as it were , in the interpretation of the Scripture : but see that thou usest them aright .

63 Yet count them not for Canonicall , but examine them by the Canonicall . What in them is agreeable unto the authoritie of divine Scripture , embrace with due commendation of them ; what is not agreeable , by their leave reject and refuse . August . lib. 2. cont. Cresc . cap. 32.

CHAP. III. Wherein are contained Theologicall Aphorismes concerning God .

1 THe chief end of all the Scripture is , To know God , and worship him being known .

2 From him alone are all things : and , To him alone are all things .

3 That there is a God , even the book of Nature sheweth : For , The world is the school of the knowledge o● God . Basil . in Hexaem .

4 The leaves of this book are especially three , Heaven , Earth , Sea , and all things therein contained , as Clemen● Alexandrinus speaketh .

5 But there is a more certain , evident , and perspicuous knowledge to b● fetcht out of the book of holy Scripture .

6 The eyes of our understanding are blinded by our fall : and from thence it is that we cannot so readily make progresse and proficiency in the book of Nature .

7 The end of that Naturall knowledge of God is according to the Apostle , To seek the Lord , Acts 17.27 .

8 Nature herself confesseth that her book is imperfect : and therefore she must , as it were , lead us by the hand , to find out a more perfect revelation in the Church .

9 The Essence of God transcendeth all created things : Therefore the perfect knowledge of God surpasseth all understanding . God is incomprehensible : so saith Damascene , lib. 1. Orth. fid. cap. 1.

10 And from hence it follows , That as God is a Spirit above all , and cannot properly be found out , or comprehended by any understanding : So likewise he cannot be defined or determined by any definition . August . De cogn . ver. vit. cap. 7.

11 We cannot in any words so fully expresse what God is , as by confessing our ignorance , That we know not what God is . Scal. Exerc. 365. Sect. 2.

12 What therefore God would have hidden from us , that must we not search into : But yet notwithstanding so much as he hath manifested unto us by revealing of himself , we must in no wise neglect ; for fear lest we be found on one side more curious then is lawfull , and on the other side damnably ingratefull . Ambros . 1. De vocat . Gent. cap. 7.

13 God gave being unto all things Therefore he is the first , chief and independent Being .

14 He is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , He hath his Being from himself . Scal. He is 〈◊〉 Being above all beings . Dionys. lib. 1 De Divinis nom . cap. 1.

15 He is the Essence of all essences the Creatour of all creatures , the Lif● of all lives , the Cause of all causes .

16 He it is that giveth all unto all but receiveth not ought from any .

17 Above him , is nothing ; withou● him , is nothing ; beneath him , is nothing : Under him , is all ; in him , is all with him , is all : From him , are all things by him , are all things ; in him , are a●● things . Aug. De Spec. cap. 33.

18 Between the Essence of God an● the essence of the creatures there is a● infinite difference : Gods Essence is a●ter a singular , peculiar , and supereminent manner .

19 God is a Spirit , John 4.24 . A Spirit hath not flesh and bones . Luke 24.39 . Therefore God is incorporeall .

20 Whatsoever corporeall things are ●ttributed unto God , they are to be un●erstood as it beseemeth the majestie of God : not properly spoken , but by ( an Anthropopathie ) a figure by which that ●s improperly said to be in God , which ●roperly belongeth unto man .

21 God condescendeth unto us , that we may ascend up unto him : and see●ng that we are men , he vouchsafeth to ●peak unto us after the manner of men .

22 The Scripture by things corpore●ll teacheth us spirituall , & likewise by ●●ings visible , things that are invisible .

23 So God is said to have Eyes , ●hich are over the just ; an Hand , by ●hich he giveth food unto all flesh ; ●eet , whose footstool the earth is : All ●●ese are in God in Effect , not in Af●●ct . Bern. Serm. 4. sup. Cant.

24 He is therefore All-eye ; because ●●e seeth all : All-hand ; because he wor●eth all : All-foot ; because he is every ●here . August . sup. Psalm . 136.

25 God is Eternall , without begin●ing or end : From him are all things ; ●ut he is from nothing : He is subject to no change or succession : He alon● it is that can say , I AM THAT I AM Exod. 3.14 .

26 If God had a beginning , then h● should be subject unto change : But h● is uncreated , without time , without b●ginning , without end , not subject to a●teration : Therefore he is truly Eternall .

27 But if God be without chang● or alteration ; he is also void of all co●position whatsoever .

28 He alone is truly and proper●● Simple : Besides him all things else a● compounded ; at least Ex Actu 〈◊〉 Potentia , Ex esse & Essentia , as th● School speaks .

29 The Essence of God is not one●● most Simple , but also most Infinite , an● Immense . God is present with all thing● not onely by his Power , by which 〈◊〉 conserveth all things ; but also by h● Essence , by which he is present with a● things created , after a more neare an● intimate manner then they are wit● themselves .

30 In those words , in which it 〈◊〉 said , That God is every where by h● 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 crea●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 ●ll these .

34 In the book of Scripture , con●erning these and other attributes of God , there are testimonies extant for ●umber more , for authoritie more weightie , and for perspicuitie more ●lear .

35 Forasmuch as God is Immutable therefore these Attributes of God a● not qualities in God ; but they are th● very Essence of God . Wisdome is not a●● thing superadded unto Gods Essenc● but his very Essence .

36 There is nothing in God , whic● is not God himself . Bern. Serm. 80. su● Cant.

37 Let us understand if we can , an● as farre as we are able , That God 〈◊〉 Good without Qualitie , Great witho●● Quantitie , Creatour without Indige●cie , Present without Position of plac● Containing all things without Habi● Every where all without Place , Everl●sting without Time , Making all thin● mutable and yet himself Immutabl● and suffering in nothing . August . 5. 〈◊〉 Trin. cap. 1.

38 That there is One onely tru● God , The Catholick Church beleeve● and professeth , being taught it of Go● himself in the Holy Scriptures .

39 With this Unitie of unities ( tha● I may so speak ) in the Divine Essence the Trinitie of Persons doth well agre● without repugnancie . The Father , th● Sonne , and the Holy Ghost are that O●● onely true God .

40 We say that there are Three Persons ; but not to the prejudice of the U●itie in Essence : We say that there is One God ; but not to the confounding of ●he Trinitie . Bern. lib. 5. ad Eugen.

41 Dost thou demand how this can ●e ? Let it be sufficient for thee to be●eeve that it is so : To make search be●ond the bounds and limits of the word , it is Rashnesse ; To beleeve that ●t is so as it is said , it is Pietie ; To know it , it is Life eternall . Bern. ● . 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 ●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 ; ●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 ●way the Order of Persons : We must ●o avoid the name of Solitarie ; that we ●ake not away the Fellowship of the Three Persons . Thom. p. 1. qu. 31. art. 2.

49 It is well said by S. Augustine , ●hat the Essence is predicated of the Fa●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 b● purged from all imperfections : an● then at length that which is perfect i● to be attributed unto God . Zanch. 6 de trib. Elohim , cap. 7.

55 The sayings of the ancients , Tha● the Sonne proceeded out of the intellect or mind of his Father , are not bitterly to be inveighed against : for the● 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 t● 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 proceeding from the Father and the Sonne : Creatour and Conserver of all things , Redeemer and Sanct●fier of the Church , one onely true God blessed for ever .

59 In brief thus : GOD is Jehovah Elohim , that is , one Divine Essence of Three Persons : The Holy and undivided Trinitie in Vnitie .

CHAP. IV. Wherein are contained Theologicall Aphorismes concerning the Person and Office of CHRIST .

1 AS saving as the knowledge of Christ our Saviour is ; so acceptabl● ought the explication of the doctrine of Christ be unto us .

2 Christ is ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) true God and true Man .

3 Therefore , whether a man deny Christs Divinitie , or Christs Humanitie , it is a matter of like danger .

4 He is God , by eternall generation of the Father : He is Man , by assumption of the flesh , from his Mother .

5 For the Word brought not flesh with him down from heaven , but assumed the true Humane nature from the bloud of Marie being purified .

6 This Assumption farre exceeds the course of Nature , and the reach of mans understanding : For it was wrought by the Holy Ghost after a peculiar manner .

7 Not after the manner of men : but by a wonderfull overshadowing .

8 That a Virgin should conceive without the seed of man ; That a Virgin should be the Mother of a most holy offspring ; That a Virgin should bring forth God : This exceeds the bounds of Nature , but not the operation of the Holy Ghost .

9 The Word assumed the Humane nature , not onely true but also entire ; that is , both perfect and free from all stain of sinne .

10 But he assumed it into the Unity of his Person : And therefore the Assumption of the Flesh , is the very Personall Vnion of the Word and the Flesh .

11 One Person did not assume another : But the second Person of the Trinitie assumed the Humane nature .

12 Therefore in Christ God is not one , and Man another : But one and the same is God and Man .

13 In Christ there is not ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) one person and another , that is , two Persons : But ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) one thing and another , that is , two Natures

14 For so must we hold a Dualiti● of Natures , that we deny not the most neare and indissoluble Unitie of Person .

15 It is said by the Ancients , Tha● the Person onely of the Sonne was incarnate .

16 In which manner of speaking the name of Person is not opposed to the divine nature of the Sonne ; but to the Person of the Father and the Holy Ghost .

17 For elsewhere it is said , and that truly , That all the Divinitie was incarnate ; but yet onely in one of the Persons .

18 The Person of the Word , and the divine Nature of the Word , do not really differ .

19 The Divinitie is entire and perfect in each Person .

20 Therefore inasmuch as one of the Persons was incarnate , all the Divinitie is said truly to be incarnate : to wit , in that one Person of the Word .

21 The Vnion of the divine and humane Nature in Christ is Personall , but not of Persons : It is an Vnion of Natures , but not Naturall .

22 It is also an Union inseparable , both in respect of time and place .

23 For the Flesh which the Word once assumed , he shall never put off .

24 The Nature which he once united unto himself , that doth he never put off .

25 The humane Nature assumed doth neither consist by it self , nor subsist of it self : nor is it without subsistence , but having a subsistence in another .

26 It hath a subsistence after no slight manner , being supported in the Word , but by a most plenarie communication of the whole Person of the Word .

27 Therefore since the Incarnation , neither must the Person of the Word be said to be without the Flesh , nor the Flesh without the Person of the Word .

28 What God hath joyned together , and what is joyned together in God , let no man separate or put asunder .

29 Neither must we judge it to be a bare and naked Peristasis , approximation , or neare position of the united Natures , but a most intimate and neare Perichoresis , Conjunction or Union .

30 To note the Vnitie of Person the Ancients say , That this Union was made indivisibly , inseparably , indistractibly .

31 To note the Dualitie of Natures , they say , That this Vnion was made without confusion , without conversion , without alteration , without mutation .

32 The Flesh remains finite even in this Vnion : Therefore there is not an exequation or coextension of Natures .

33 The Flesh is made partaker of an infinite subsistence by the Union : Therefore there is no separation of the Natures through distance of places .

34 By reason of this Hypostaticall Union it is truly said , The Sonne of God is the Sonne of Mary ; and again , The Sonne of Mary is the Sonne of God : God is Man ; and Man is God .

35 And these Propositions are fitly called Personall .

36 For their foundation consisteth in the Personall Vnion : and all their force , veritie , proprietie , and connexion is to be judged by the Personall union of the two Natures .

37 Neither can they , neither ought they to be referred to Logicall rules : seeing that the Incarnation of the Word farre exceeds the understanding of Men and Angels .

38 These are not therefore Regular Propositions : for they go farre beyond the rules of reason and Logick .

39 Neither are they to be called Figurative : For the Sonne of God is the Sonne of Man , not in a figure , but truly and properly .

40 Upon the Personall Union follows the Communication of properties .

41 For seeing that the Deitie and Attributes of God are the self-same thing ; and the Humanitie hath its own properties nearly pertaining to its Nature : Therefore the Vnion of the Divine and humane Nature in Christ brings with it a certain Communication of Properties .

42 For the two Natures do not subsist apart one from the other : but they are united into one Person .

43 Therefore neither do they apart or alone each what is proper to its own nature : but the Person doeth all according to the Properties of each Nature .

44 Hence it is that the Properties of one Nature are attributed to the Person , in the Concrete .

45 The Ancients call this communication of properties 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and most usually 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a mutuall reciprocation , when each makes that its own which is proper to the other .

46 The name of the Person is put in the place of the Subject in these Propositions : to vindicate the unitie of the Person .

47 And words of distinction are added in the Predicate , sometimes expressly ; but they are alwaies implied , and to be understood : to prove the distinct properties of the Natures .

48 These Propositions are Reciprocall , that is , As well that which is divine is predicated of man , as tha● which is humane is predicated of God .

49 For the Union is equall : The humane Nature is as well united unto the divine ; as the divine Nature unto the humane .

50 The Sonne of Man is Creatour of Heaven and Earth : The Sonne of God suffered . Both these are most true .

51 Creation is not competent to the Humanitie assumed , by condition of Nature : but yet it is most truly attributed unto the Sonne of Man , by reason of the Identitie of Person .

52 Suffering , in like manner , is not competent to the Divinitie , by condition of Nature : but yet by reason of that intimate and ineffable Vnion of Natures it pertaineth to the Sonne of God no lesse then if the divine Nature it self had suffered .

53 For the Word , by assuming the humane Nature into the Vnitie of Person , appropriated Personally unto himself all the Properties thereof .

54 That is expressed thus by Vigilius ( Lib. 2. contr. Eut. ) God suffered , not in the Propertie of Nature , but in the Vnitie of Person .

55 Again , that Personall Vnion was made for the Office of the Mediatour .

56 In which , one Nature doth not rest idle , or else privately worketh and apart , the other doing nothing or somewhat else : But each Nature worketh by Communication with the other .

57 From hence it is that the names of this Office are competent to Christ , and are predicated of Christ according to both Natures .

58 For the actions of both Natures do concurre to one common effect or perfection : and the action is , of both God and Man .

59 The Ancients call it a Coenopoeia , or a making common ; and a Periphrasis , or Circumloquution .

60 Thirdly in the Office of Mediatour the humane Nature doeth not onely the actions of the Humanitie ; but because it is enriched with divine energies by reason of the most pure Union unto the Word , Therefore it both is , and also is called the organ or instrument of the Deitie , not separated or divided , but Personally united ; in which , with which , and by which the Word worketh in the Office of the Mediatour . Damasc . 3. Orthod fid. cap. 17.

61 The Divine Nature in Christ , inasmuch as it is most perfect , was nothing enriched in this union : but there was a great addition made unto the Humane Nature , inasmuch as besides , above , and beyond its own Essentiall Properties , it hath received Divine excellencies in and from this Hypostaticall union , which excellencies it retaineth for ever .

62 The Ancients call it Superexaltation , glorification , participation of divine dignitie , participation of divine power , melioration , riches , ascent .

63 That this collation of excellencies upon Christ was according to the Humane Nature , the Scripture doth evidently witnesse , and all the godly of old with great consent approve .

64 When as therefore such things are said to be conferred by the Father upon the Sonne in time : wee must understand that they are conferred according to the Humane Nature .

65 That so the relation may be between the Father giving and the Sonne receiving in time ; not in respect of the Divine Nature , according to which he is Essentially one with the Father , and doeth likewise the same things that the Father doeth , Joh. 5.19 . but in respect of the Humane Nature , which is capable and hath need of these things .

66 Now there are conferred immense and infinite gifts indeed , to wit , All power , divine glory , all the treasures of wisdome , a quickning efficacie , power to execute judgement , present rule in heaven and earth .

67 Neither yet must we here once think of or imagine a naturall effusion of divine properties : But as the Union is Personall , so likewise is the Communication Personall .

68 The Divinitie of the Word suffered no falling off of its own properties : neither are those properties made proper to the flesh by this communication .

69 But the Divine Nature of the Sonne retaining its own properties within the most neare complexure of the Person , and notwithstanding assuming the Humane Nature unto the communion and Vnitie of the Person , assumeth also the same Nature unto the communication of the divine properties ; that is , In and with the Humane Nature , and by it as by an Hypostaticall organ or instrument , exerteth or sheweth forth its properties .

70 Therefore the foundation of that Communication consisteth properly in the Assumption .

71 For the Humane Nature did not assume the Divine : But the Word is the Person assuming ; and in it , and by it is the Humane Nature assumed .

72 The union of the Natures is equall : but so , that in this union the Word is truly said to assume , and the Flesh to be assumed .

73 And therefore although the union of the Natures be equall , yet the condition of the Natures united is unequall .

74 That the Flesh is glorified by the Majestie of the Deitie assuming ; that I know , and confesse : But , That the Deitie suffered any injurie by the Flesh assumed ; that I deny . August . cont . Fel. c. 11.

75 To conclude , That communication was made in the very first moment of the Incarnation , for as much as it is an Essentiall consequent of the union .

76 Yet the state of his Exinanition , or emptying of himself , interceded for us and for our salvation .

77 For Christ our Mediatour , that he might suffer and die for us , in the dayes of his flesh shewed not forth the full light of the glorie and Majestie communicated unto him according to his Humane Nature .

78 I say , He did not shew it forth , and yet I do not say that he was altogether without it : He emptied himself , not by laying aside his glorie and power altogether , but by withdrawing the use of his splendour and glorie .

79 To this State of his Exinanition or emptying of himself pertain , his Conception , his being born in the wombe , his Nativitie , his Increase in Age and Wisdome , his Obedience in the form of a servant even unto the death of the crosse , and , after that , his Buriall .

80 After the Exinanition followed Christs glorious Exaltation : to which pertain , his Descent into Hell , his Resurrection from the Dead , his Ascending into Heaven , and his Sitting at the right hand of God .

81 All which pertain to the Office of Mediatour : for which that wonderfull Vnion was made , of the Divine and Humane Nature , and which also Christ fulfilleth according to both Natures .

82 The diversitie ( or dualitie ) o● Natures in Christ , and the Unitie o● Person was available unto this , Tha● what was needfull for the redemption of man , if the Humane Nature could not , the Divine might effect ; and wha● was not beseeming the Divine Natur● in any wise , that the Humane Nature might do or suffer .

83 And so he was not to be one and another ; but one and the same both perfect God , and perfect Man : that by the Humane Nature he might pay wha● was due ; and by the Divine Nature effect what was expedient . Anselm . 2. Cur Deus Homo . cap. 18.

84 Bare Man could not satisfie ; and God owed nothing : Therefore God was made Man , that he which owed nothing for himself might make satisfaction for us .

85 This Office of a Mediatour Christ so executeth , that he is unto us both a Prophet , a Priest , and a King .

86 The Propheticall office consisteth in the Revelation of the Gospel , and in the institution and conservation of the Ministerie .

87 The parts of his Priestly office ●re , Satisfaction and Intercession .

88 The Kingdome of Christ is consi●ered either in this life , or in the other .

89 In this life is the Kingdome of Power and Grace : That is his generall ●ule over all things ; but This com●rehendeth the speciall works of his ●race in the Church .

90 In the other life shall be the Kingdome of glory : into which all the ●lect being raised out of the dust shall ●e received . Of which Kingdome Christ make us partakers , who is our King ●lessed for ever .

CHAP. V. Wherein are contained Theologicall Aphorismes concerning the Creation , and Angels .

1 GOD who by Natur● is invisible , that h● might be made know● by things Visible , wrought a work , which by the visibilitie thereof migh● manifest him whose work it is . Ambr● in cap. 1. Rom.

2 This work of God wrought i● time is , and is also called , Creation .

3 Which is nothing else but th● production of the whole Universe out of nothing , in six distinct dayes , being wrought by God through the Sonne i● the Holy Ghost , for the glory of God , and salvation of men .

4 The Authour then of Creation i● 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 ●ace of the waters , Gen. 1.2 . That , as ●he Psalmist sheweth , is to be under●tood of the breath of his mouth , Psal. ●3 . 6 . that is , the Hypostaticall and con●ubstantiall Spirit of God .

8 Therefore , where Moses calleth ●he Creatour Elohim : it is rightly refer●ed to the Trinity of Persons .

9 Whereas it is said , That the Father ●y the Sonne , in the Holy Ghost crea●ed all things : we must beware , that we ●nderstand it not of inequalitie of Essence , or Power in the work of Creation .

10 For what things soever the Fa●her doeth , the same doeth the Son likewise . Iohn 5.19 .

11 But all this ought to be referred to ●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 worke● not , or an instrument separate , but as b● his coeternall and consubstantiall Image .

13 And he created all things out o● 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 cal● Creation , The six dayes works .

16 That all things were created i● in a moment it seems indeed agreeabl● unto reason : but it is against the M●saicall Scripture .

17 On the First day were create● the Heaven and the Earth , that is , th● matter of all things to be made , rud● and without form .

18 Light also was created , to dispe● the darknesse of the deep , & to inchoat● or beginne the vicissitude or intercours● of day and night .

19 That Light without doubt wa● something obscure : And therefore the question concerning the Nature thereo● is also obscure .

20 On the Second day was the Firmament made , that is , the whole System● ●r comprehension of the celestiall bo●ies .

21 Above which that there are wa●ers , the Holy Spirit speaketh expresse●y : To what use , that onely knowes he which made them .

22 Let us herein beleeve the Scri●ture , whose authority is greater then ●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 wa●ers under the heavens gathered toge●her unto one place , and the dry land ●ppeared . Gen. 1.9 .

24 And what are the Bases or foun●ations of the Earth ? what are the ●anks of the Sea ? They are The Almighty word of God .

25 Neither would God have the ●arth to be unfruitfull ; but caused it to ●ring forth every kind of herb . Genes. ● . 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 th●● are fixed , as those which are called Pl●nets or erraticall , do work upon the lower bodies , by their motion , light , a●● influences .

30 What these influences are , it very obscure and past our finding out .

31 We must beware therefore th●● we do not ascribe unto the starres th● causes of humane wickednesse : seei●● that he which made the starres is fr●● from all wickednesse .

32 He that is wise shall have dom●nion over the starres : Understand th● of true and divine wisdome , which co●sisteth in the fear and sincere worship o● God .

33 It is not therefore to be calle● Mathesis but Mataeologie , not skill i● Astrologie , but Vaniloquie , to go abou● by the starres to foretell humane action and events . Scal. Exerc. 251.

34 On the Fifth day was the Wate● replenished with Fishes , and the Ai●● with Fowls . Gen. 1.22 .

35 Out of water God produced the things which cannot live within th● water , and the things which cannot live but in the water : which is an Argument of his Almighty Power and Wis●ome .

36 The Sixt day was the Birth●ay to all terrestriall living creatures , ●nd to Man himself likewise , Gen. 1. ●4 , 25 , 26 , 27.

37 All which were created for Man ; and Man for God .

38 No Creature had ever been hurt●ull unto Man ; yea rather all the Crea●ures had been at Mans service , had ●ot Man sinned . August lib. 3. de Gen. ●d Lit. cap. 15.

39 Man by not doing his bounden ●uty and service to his Creatour , lost ●he dominion which was given him o●er the Creatures .

40 God being about to create man , ●alled as it were a Councel before hand : ●ecause he was to create a living crea●ure capable of reason and counsel .

41 After that all other things were ●reated , God in the last place created Man : because he was to be the Epitome , ●entre , Abridgement , Complement , and Perfection of the whole Universe .

32 Man was made in the Earth , ●nd of the earth , but not to the earth , ●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 wo●● in Man : Therefore he rested when 〈◊〉 had made Man .

44 He made all things , I say , f●● Man : in so much that the very Ang●● themselves farre superiour both for N●ture and Dignitie , do at Gods appoin●ment minister as servants unto Man .

45 And what wonder is it , th● God made all things for Man , when 〈◊〉 for Man even God himself was ma● Man ?

46 Moses describeth not the cre●tion of the Angels : but yet notwit●standing he doth not exempt the● from the number of the creatures .

47 There is more subtiltie in ●quiring , then fruit in finding , on wh●● day they were created .

48. In respect of their Nature whi●● is incorporeall , they are called Spirit● and in respect of their Office they a●● called Angels .

49 They are indeed Spirits : b● yet they are not Simple , as God is .

50 For their ( Esse and Essenti● Actus and Potentia ) Nature and Act●ons are in them distinguished .

51 Sometimes they appear in b●dily shapes , and yet they are not corpo●eall : For they are but the Forms Assi●tent and not Forms Informant of the ●odies which they assume .

52 The Angels understand by Spe●ies as well Connate as Superadded .

53 Which Knowledge of the Angels is called Vespertine : unto which is ●dded that which is called Matutine ; ●y which in the light of the Word they ●re said Intuitively to know all things .

54 But what can the Intellect of ●oore man that crawleth upon earth know or conceive concerning the In●ellect or understanding of the An●els ?

55 Alas ! we know not the manner of our own knowledge : And why do we ●egin to babble like children about the knowledge of the Angels ?

56 Neither are the Angels endued onely with understanding but also with ●ower : And therefore they are called Vertues and Powers .

57 But yet this Power of theirs is finite , as is also their Essence .

58 They are Finite , not by circumscription of any bodily place , but by designation of a certain Ubi .

59 Some say that the Eternity of God is the Measure of the Angels . Sca● Exerc. 359. Sect. 7.

60 This is to be understood of th● Measure of Perfection and not the Measure of Duration .

61 That there are certain Hierarchies or Orders amongst the Angels , w● deny not : But that we are able to know what they are , That we deny .

62 The Order of the Angels is onel● known unto him that did ordain them .

63 Whom we shall hereafter b● hold face to face , when we shall be ●quall unto the Angels . Luke 20.36 .

64 All the Angels were created b● God , good and perfect : For from hi● which is good and perfect nothing ca● proceed but that which is good and perfect .

65 But some , yea a great part o● them by a voluntary fall fell away from that goodnesse in which they wer● created .

66 Which fall of the Angels , wha● it was , seeing that the Scripture saye● nothing of it , who shall declare it ? The Ancients dispute that it was either Pride , or Envie .

67 The evil Angels fell without all hope of recovery : But the good Angels are confirmed in goodnesse , and freed from all fear of falling .

68 Which confirmation of theirs was not the Adequate and du● reward of any merit ; but the free gift of God rewarding beyond all condignitie .

69 From the Confirmation of some of the Angels in goodnesse , and the obstinatenesse of others in malice , there arise contrary works on both parts .

70 The good Angels are praising and lauding God , and sent as ministring Spirits for the good of men .

71 The Angels are present with us , for good : to protect us , and to fight for us . Bern. Serm. 10. in Psalm . 92.

72 The number of the Angels is innumerable , as concerning us .

73 How the Angels conferre and discourse one with another , let them discusse and determine , who are present at their conferences and discourses .

74 The Devils by the subtiltie of their nature , and their experience for time , and also by superiour revelation may foreknow some things , but yet not all .

75 They may do many things to be admired : but they cannot work Miracles properly so called .

76 They do what they can , b● Gods permission : They do not , wha● otherwise they can , at Gods prohibition .

77 And this is , such as it is , The description of the first work of God which was wrought in time , that is , th● Creation : whereof there can be no othe● moving cause given but onely the superabundant riches of his goodnesse . Damasc . 2. Orthod. fid. cap. 2.

78 For God wrought his works no● out of any indigencie , but of his mer● beneficencie : Nothing is added unt● him by our praises ; but he is manifeste● unto us by his works . Euch. lib. 1. i● Gen.

79 He is the Finall Cause of th● Universe in respect of his Goodnesse the Exemplarie Cause in respect of hi● Wisdome ; and the Efficient Cause in respect of his Power . Thom. 1. qu. 46. art. 1.

80 Therefore the glory of God i● the Vltimate and chief end of Creation● and the good of Men is the Mediate and secundary end .

81 God which is Good , yea Goodnesse it self , did all things well , and made all things good whatsoever he made . To him be praise , honour and glory for ever and ever . Amen .

CHAP. VI. Wherin are contained Theologicall Aphorismes concerning the Providence of GOD.

GOD which is Almighty is not onely the Creatour of the Uniuerse , but also the Upholder , Conserver , and Governour of the same .

2 He did all things well , and doth guide and govern all things well whatsoever he at first made .

3 As nothing was made but by Gods creating Essence : So nothing is able to stand or endure but by his conserving Power . Ansel . in Monol .

4 Gods upholding , supporting , and governing all creatures , is usually called Gods Providence .

5 Concerning which , Nature it sel● giveth an evident testimony : But th● Holy Scripture giveth a testimony ●ou●● more evident .

6 The Laws therefore of true Religion do proclaim it , that All things have their being and existence , and are governed by the Providence of God . Euseb. 6. de praepar . Evang. cap. 5.

7 Now the Providence of God consisteth in these three things , His Foreknowledge , his Purpose , and his Administring and Governing all things .

8 Which is expressed by Hugo de Sencto Victore after this manner : In the Providence of God we must consider his Knowledge directing , his Will commanding , and his Power executing .

9 His Foreknowledge is , a most present and clear sight of all things past , present , and to come .

10 God in a moment , fixed , and not sliding ; stable and immoveable , and not successive , beholdeth all things clearly altogether all at once .

11 God by the propertie of his Eternitie excludeth all space , and distinction of time .

12 As God is not said properly to Remember that which is past : so neither is he said properly to Behold afarre off the things which are to come . For to him all things are present .

13 The things which are known are mutable , transitorie , and successive : but the vision of him that knoweth , knoweth no change , alteration , or succession . Polycrat . lib. 2. cap. 21.

14 By this knowledge all things are known unto God , better then they are unto themselves .

15 God beholdeth himself in himself , and all other things likewise in himself : For from him and in him are all things .

16 This knowledge of God is immutable : But yet notwithstanding some things unto which Gods knowledge extends it self are in themselves mutable .

17 All things are Necessary by a necessitie of Consequence , but not by a necessitie of the Consequent .

18 For it cannot be unknown unto God , who is Omniscient , which way the force of action , in causes or Agents working contingently and freely , will incline .

19 Yet God by this his Vision doth not inferre upon them any absolute necessitie : For then should they not be free and contingent Agents .

20 It is a most grievous and hainous sinne , to make the Providence of God to be the authour and cause necessitating man to sinne .

21 If Gods foreknowing a man will sinne , be the cause why man sinneth ; then Gods foreknowledge , is not of mans sinne , but of his own : which is impious once to imagine .

22 God doth not onely foresee ( the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) things to be done ; but also ( the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) the cause and manner of doing .

23 He foreseeth things ; he foreseeth the causes of things : What things therefore are from their causes voluntarie or contingent , notwithstanding Gods Providence , cease not to be such as they are of their own Nature .

24 How should the Order of causes , which is certain in the Foreknowledge of God , be the cause that nothing should be in our will , when as even our wills have place in the Order of causes ? Aug. 5. De civit . Dei , cap. 9.

25 Neither is the Providence of God a bare Foreknowledge ; seeing that God is not an idle spectatour of things : But also ( a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Predestination or Purpose ) a will & decree to use Providence , and take care for all things .

26 It is the part of him that is provident , not onely to have knowledge , but also a will to provide for , and to do good .

27 That Eternall Purpose , after a most exact manner hath respect unto the Actuall Administration and governing things in time .

28 For whatsoever God doeth , and after what manner soever he doeth In time , by way of this Administration ; That , by his Purpose he decreed to do , and in the same manner , From all Eternitie .

29 Gods Administration , is his Actuall and Temporall supporting and governing all things : by which he guideth & directeth all things well , wisely , freely , and powerfully .

30 This Administration extendeth it self to all things , at all times , and in all places : it reacheth from one end to another mightily , and sweetly doth it order all things . Wisdome 8.1 .

41 For if it be no injurie or shame to God to have made the least and meanest things that are : then certainly it is not unbeseeming Gods majestie to govern them being made . Ambros . 1. de Offic. cap. 13.

32 All things were made of nothing : All things again would return to nothing , did not that Chief and True Being sustain and uphold all things . Which Conservation is nothing else but the continuation of their Existence and Being . Scal. Exerc. 135. sect. 1.

33 As the Being of the sunne-beams dependeth on the Sunne , and the Being of the shadow , on the Body : So the Being of all Creatures dependeth on the Providence of God conserving them . Raim . de Sabaud . in Theolog. Natur. cap. 16.

34 Neither doth God onely conserve things created , but also he doth guide , govern , and direct them .

35 And although all things are under Gods guidance and governance : yet he hath a care of mankind after a more speciall and peculiar manner ; and yet after a more speciall and peculiar manner he hath a care of his Church which he gathereth out of mankind .

36 According to this his Providence , God ordinarily conserveth the appointed course of Nature .

37 For God so administreth and governeth all things , that he suffers them to exercise their own proper motions . Aug. 7. de Civit. Dei . cap. 30.

28 Gods Providence ordinarily worketh by means : but yet our trust and confidence must not relie upon them .

39 For there is no efficacie of the Second causes , which descendeth not from the First .

40 And yet the Providence of God is not so tied to means , but that he can work without means .

41 The vertue of all Second causes is Eminently and Causally in the First .

42 Therefore the defect of Second causes may be easily supplied by the vertue of the First .

43 Suppose the Second causes were in Act : yet notwithstanding the divine Providence can change and hinder their Effect .

44 But the Second causes cannot work without the influence of the First .

45 Moreover the divine Providence can by the Second causes produce another manner of Effect , then that which is agreeable to their naturall properties .

46 He which gave the Laws and order of Nature , is not bound to the Laws and order of Nature .

47 The very brute beasts themselve● by a kind of Naturall instinct have a sense of this Providence , by which they are sustained and directed .

48 God hath a peculiar and special● care of Man in the whole course of hi● life : in his Ingresse , Progresse , and Egresse .

49 Thine hands have made me and fashioned me together round about . Job . 10.8 . And again , Thou art he that took me out of the wombe . Psal. 22.9 .

50 God doth so govern our whole life , that not so much as one hair of our head doth at any time fall without his will and providence . Matth. 10.30 . Luke 21.18 . Act. 27.34 .

51 He hath appointed Man his bounds that he cannot passe . Job 14.5 .

52 Yet the divine Providence doth so guide and govern man in the whole course and end of his life , that it doth neither exclude the second causes , neither yet is tied unto them .

53 Hence we may learn , That Marriages are in such manner Fatall , that notwithstanding they prove sometimes Fatuall .

54 And , That the bounds of mans life are appointed which he cannot passe : but yet , not by any Law or decree of the ( Parcae , or ) Fatall sisters , nor by any Stoicall necessitie .

55 As the divine Providence governeth mans Life , so all his Actions .

56 But yet God concurreth to good and bad actions after a farre different manner .

57 Actions civilly good he doth govern in such manner , that he doth not onely conserve the Naturall Agent , and furnish him with abilitie and power for action ; but doth also approve and set forward the actions themselves , and in a speciall manner sometimes moveth men unto them .

58 Actions spiritually good he doth both command & approve in such manner , that he effecteth them in us and by us , by his Holy Spirit .

59 As for evil Actions he neither commandeth , nor willeth , nor furthereth , nor inciteth or moveth unto them .

60 For in Evil we are not to seek so much the Efficient cause , as the Deficient . August . 14. de Civit. Dei , cap. 7.

61 Because it is rather a defect from Gods work , then any work it self . August . 14. De Civit. Dei , cap. 11.

62 God who is a most perfect an● pure Act , cannot be deficient : Therefore he cannot be the cause of evil .

63 Gods Providence concurreth in Evil actions , by foreknowing them , sustaining and upholding the Nature of th● Agent , permitting , forsaking , delivering to Satan , setting bounds , and drawing good out of them .

46 He hardneth Negatively , that is by not softning ; Privatively , that is , by taking away such softnes as there is ; Traditively , that is , by delivering a man unto himself and unto Satan to be hardned ; Materially , that is , by showing signes and wonders ; and Dispositively , that is , 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 ●t is that in respect of the Particular ●auses some things may be said to be ●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 ●n us , That we be neither lift up in ●rosperitie , nor cast down with despair in adversitie .

71 Let vs wholly commit our selves , ●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 b● elected not onely by Christ , but also i● Christ . Ephes. 1.4 .

14 And it is an Action , not Em●nant but Immanent .

15 And it is also Ordinate : whenc● it is , that the elect are said to be ordained to eternall Life . Act. 13.48 .

16 The reason and manner of th● order is made manifest unto us by th● Gospel : by which the Mystery of o●● 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 b● 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 tem●orarie , and endureth but for a time ; ●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 God● mercie and justice .

29 What some produce , concerning the hidden will of God , contrary to hi● 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 onel● testifie unto us that he earnestly desired the salvation of all men ; but also i● deed and in truth .

31 The first Adam was created after the Image of God : whereof immo●tality was a part .

32 All men were in the loins o● their first Father Adam : Therefore i● him they may be all said to have bee● created after the Image of God unt● immortalitie .

33 What Christ by his preciou● bloudshedding purchased for all , th● the Holy Ghost in the precious treasur● 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 i● that , eternall life .

35 And thus the love of the Father , the satisfaction of the Sonne , and the calling of the Holy Ghost are alwaies ●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 ●ault of men , who by their detestable contempt of the word rob themselves ●nd their posteritie of so great a treasure .

38 In which sense such are said to ●udge themselves unworthy of everlast●ng Life . Acts 13.46 .

39 If we descend unto particulars : we confesse that there are many things ●et obscure , which hereafter shall be made manifest unto all in the light of glory .

40 Neither is the Grace of God , which calleth all , to be depressed : nor ●he Power of Free-will accepting Grace ●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 al● eternitie he decreed to justifie them and save them .

45 The action of God in time is a● it were a Glasse wherin we may behold his decree concerning that action mad● from all eternitie .

46 The reason whereof is , the immutabilitie of his divine will .

47 Therefore as God saveth al● 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 o● 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 withou● time .

2 I could wish that this Image o● God , in the first man , were so obviou● to our understanding , as it was sometimes glorious , to the procuring o● grace and favour to the whole stock o● 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 rectitud● of all the powers and affections of th● 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 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 we 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 venomous darts , and inspires into her the poyson of doubting .

8 Afterwards being grown more audacious and hold by reason of his successe , he turns Eves doubting into an open deniall .

9 He accuseth God of Envie and Malice , being himself more malicious : By a feigned pretense and promise of divine excellency and wisdome he deceived her , being himself most remote from divine wisdome .

10 The Causes then of our first Fathers fall were , the Devil seducing , and himself freely and willingly consenting .

11 We must not in any case make God to have an hand or bear a part in mans fall : because God is good , and the author of nothing but that which is good .

12 As God created man at the first , so it was his will that he should alwaies have continued : And therefore God did not by any secret decree or command force him to fall .

13 God is not the authour of that thing , whereof he is the punisher and avenger : The iniquitie which he punisheth is not of his doing . Fulgent . lib. 1. ad Monim .

14 God gave unto man , before his fall , a perfect Power that he might have not fallen ; and an entire will that , if he would , he might have had no wall to fall : and further he added a most severe commination of death , that so he might have been kept from falling .

15 Man was not created that he should have a will to sinne ; and yet he was set in that libertie that he might have a will ; but he was also furnished with such light , that , if he would , he might have had no such will .

16 For God hath no need of the righteousnesse of the upright and straight , or the iniquitie of the crooked and perverse . August . 11. de Gen. ad Lit. cap. 7.

17 No perfection is added unto God by his externall works , which are but the prints and footsteps of his inward perfection .

18 Incredulitie and unbelief , according to the order that Moses hath set down in his description , was the first sinne of man .

19 As long as the word and faith is retained in the heart , there is no proud swelling or lifting up of ones self against God .

20 Whatsoever was first for order of internall intention : certainly incredulitie was the first sin for order in the act of externall commission .

21 Neither had the mind of man , being illuminated with such divine light as it was , ever turned away from God by pride , unlesse first it had made a secession or revolting from the word .

22 The Apostle denies that Adam was deceived . 1. Tim. 2 . 1● . which we must understand , of the manner and order of being deceived .

23 Though we should grant that Adam was not deceived by another ; yet he was deceived by himself .

24 It is an idle question , to ask whether of the two sinned more grievously , Adam or Eve . They sinned both , unlike indeed for Sex , but alike for Pride . Aug. 11. de Gen. ad Lit. cap. 35.

25 The opening of their eyes , which followed immediately upon their fall , was nothing else but the sense of their sinne , and the sting of a terrified conscience .

26 They saw that they were naked , that is , bestripped of the robe of integritie and innocencie , with which they were invested at their first creation . They knew before their fall that they were naked : but their nakednesse was such as was neither shamefull not disgracefull .

27 They felt after their fall , that their flesh was incited to lust , and that the law of their members was shamefully repugnant to the Law of their mind .

28 What great darknesse seised upon their understanding presently after their fall , it is apparent from hence , in that they thought with fig-leaves to hide themselves from his sight , whose eyes are much clearer then the sunne .

29 Fain would they have been concealed from him , from whom nothing can be concealed : and hide their flesh from his sight , who is the beholder of the heart . August . 11. de Gen. ad Lit. cap. 34.

30 With their blindnesse of mind there was also joyned the trembling of heart : For they were affrighted with the shaking of a leaf ; who before were delighted with the presence and conference of God .

31 They are called before Gods Tribunall , or Judgement-seat , and before him their cause is examined : and so punishment follows close upon their sinne .

32 This sinne of our first parents corrupted and putrified the humane nature , which was all in them , and no part in any other . Anselm . conc . virg. cap. 2.

33 Adam was , and in him were we all : Adam was undone ; and in him are we all undone . Ambros . in cap. 15. Luc.

34 If the parents lands be confiscate , their children lose their inheritance .

35 From a corrupted root spring forth evil fruits ; from an impure fountain flow forth filthy waters ; and of parents which are leprous , children also are begotten which are leprous .

36 Even so , of our first parents being destitute of originall righteousnesse , and infected with the pollution of sin , such children are begotten as they themselves ; that is , destitute of righteousnesse , and infected with sinne .

37 For Adam begat a Sonne : not after the Image of God ; but in his own likenesse , that is , corrupted with sinne .

38 The Personall sinne of Adam corrupted his Nature , and the corruption of Nature is by carnall generation propagated unto the person of his off-spring .

39 Adam sinned ; not as a private man : but as the lump , masse , and head of all mankind .

40 As his Nature ; so likewise the corruption of his Nature is propagated unto his posteritie : As his sinne ; so also the guilt , which is a consequent of his sinne .

41 And this is that which we call Originall sinne : which whosoever they be that deny or extenuate , they detract exceedingly from the grace of God .

42 They which plead so much for Nature , are enemies unto Grace .

43 Concerning this Originall sinn● not onely the most clear oracles of the Holy Ghost bear witnesse , but also all Actuall sins , and the grievous weigh● and burden of divers calamities , an● death it self , and likewise regeneration , which is necessarie for all men toward the attainment of eternall life .

44 Therefore vain and frivolous i● that which is said by Pelagius , That f●● came into the world by imitation , no● by propagation .

45 For death , which is the wage● of sinne , reigned even over them tha● had not sinned after the similitude of Adams transgression . Rom. 5.14 .

46 And we are by nature the children of wrath and not by imitation , 〈◊〉 the Apostle teacheth , Ephes. 2.3 .

47 This sinne is called Original● not from the originall of the universal● nature , or the humane nature ; but from the originall of every person descended from Adam since his fall .

48 Moreover it is called Originall in reference to Actuall sinnes , whereof it is the common head and fountain .

49 As for the quidditie of the thing , it is not onely the privation of originall righteousnesse , but it is also the position of a vitious qualitie , and guilt which is a consequent or follower of them both .

50 Hence it is , that from our parents we are damned before we are born . Bern. in Med. cap. 2. Col. 1190.

51 Evil concupiscence , in which the power and force of originall sinne doth chiefly appear , is not onely the punishment and cause of sinne , but it is also sin it self .

52 For there is in it disobedience and rebellion against the dominion and law of the mind . Aug. lib. 5. contra Julian . cap. 3.

53 Neither hath the vice of evil concupiscence place in the inferiour faculties of the soul onely , but also in the superiour .

54 For the will of a man not yet regenerate is prone to evil and to vanities .

55 Amongst the works of the flesh these are reckoned , Heresies , Idolatrie , Strife , Variance , &c. Gal. 5.20 .

56 From whence we may gather evidently , That the Flesh is to be taken for the whole man , such as he is since the fall without the grace of God and regeneration .

57 By Originall sinne the whole nature of man was most intimately and inwardly corrupted : But yet we must distinguish between the vice , and the very substance of man . For the substance of man is the good work of God and Nature .

58 Sinne is an evil Adjunct , or evi● present with me , saith S. Paul Rom. 7.21 . Therefore it is not any thing consisting or subsisting of it self .

59 Men are conceived in sinne : Therefore they are not very sinne i● self .

60 The whole man is the subject o● originall sin , with all the powers of th● soul and members of the body .

61 Originall righteousnesse was no● onely an equall and just temperamen● of the body , but also a rectitude of al● the powers of the soul , and an intrinsecall ornament .

62 So Originall sinne , which succeeded in the place of originall righteousnesse , is not any diseased qualitie of body , but an infection of all the powers of the soul .

63 For , Habit and Privation are to be considered with reference to the same Subject .

64 This evil is propagated by carnall generation .

65 Therefore Man since the fall , is flesh , because he is born of flesh , John 3.6 He is by nature the child of wrath . Ephes. 2.3 . By being born then he contracts sinne , for which he becomes the childe of wrath .

66 Whosoever therefore are born of parents according to carnall generation , are also guilty of originall sinne .

67 Therefore euen the children of the faithfull , and those that are born again , bring this originall sinne and pollution with them into this world .

68 For it is Regeneration and not Generation that maketh Christians . August . 3. de peccat . merit . & remiss . cap. 9.

69 Men are made and not born Christians . Tertull. in Apol. cap. 17.

70 Onely He was born without sinne , who without the seed of man was conceived by the Holy Ghost in the wombe of the Virgin .

71 He is not infected with the pollution of sinne , who was born holy and sanctified from the sanctified wombe of the Virgin .

72 To the participation of this priviledge and dignitie ( that is , To be free from Originall sinne ) we do not admit the blessed Virgin herself .

73 We say , That the glorious Virgin Mary conceived by the Holy Ghost ; not , That she was conceived by the Holy Ghost : We say , That a Virgin brought forth ; not , That she was brought forth of a Virgin . Bern. Epist . 174. ad Lugdun .

74 Some effects of Originall sinne are onely punishments : some are both punishments and sinnes .

75 Punishments are both Temporall and Eternall : as sundry calamities , innumerable swarms of diseases , temporall death , the wrath of God , and eternall damnation .

76 Punishments and sinnes both , are evil motions of concupiscence , damnable desires of the heart , and an heap of actuall sinnes .

77 The pravitie of originall sinne draweth us headlong into vice . Cassi●dor . in Psalm , 118.

78 The number of these actuall sins , are in respect of us altogether numberlesse . For who can understand his errours ? Psalm . 19.12 .

79 The bloud of Jesus Christ cleanseth all those that beleeve , from all sinne , both Originall and Actuall 1. John 1.7 .

80 With which we are sprinkled in Baptisme , which is therefore called the holy and saving laver , or the washing of regeneration . Tit. 3.5 .

81 Unto which Regeneration , Renovation , or renewing , is added as an inseparable companion : though it be not altogether absolute and perfect in this life .

82 For if there were a perfect renewing in Baptisme , then would not the Apostle say , That the inward man is renewed dayly . Aug. 2. de peccat . merit . & remiss . cap. 7.

83 Knowing therefore the extreme corruption of our nature , let us send up our prayers and sighs unto Christ our Physician , to renew us every day more and more , till at length we be perfectly renewed in the life to come which is eternall .

CHAP. X. Wherein are contained Theologicall Aphorismes concerning Free-will : That is , The Power which is left in man since the fall .

1 THE Poyson of Originall sinne hath quite overrunne , and inwardly infected all the powers and faculties of man .

2 Whereupon there must needs follow great Detriment and Decrement , or losse and decay in them all .

3 The Powers and Faculties of man are chiefly to be estimated by the Reasonable Soul , which was created after the Image of God .

4 The Faculties of the Reasonable Soul are two ; a Mind , to know and understand ; and a Will , to elect and choose .

5 From the concourse of these two faculties ariseth that which is commonly called Free-will .

6 Which is a Facultie both of the Mind and the Will : For the arbitrement or judgement is of the Mind , and the Freedome or Libertie is of the Will .

7 Libertie or Freedome is attributed unto the Will , first having a respect unto the Manner of Working , which is Free and Voluntarie .

8 For it is not compelled or violently carried away by any Externall motion , neither doth it work onely by a Naturall instinct , but it hath an Internall and Free principle , or cause , of its own motion .

9 This Libertie is a naturall and essentiall propertie of the Will .

10 And therefore it was not lost by the fall .

11 For the Will did not cease to be a Will by reason of the fall .

12 This Libertie from coaction or necessitie , is called Interiour Libertie , or Libertie in the Subject .

13 Therefore the Will of man in this respect is alwayes free , though no● alwayes good . August . in Enchirid. cap. 30.

14 But yet the will of man is so free , that still it must needs acknowledge the all-ruling power of God .

15 And therefore it is not free from Law and Obligation .

17 For God hath imprinted in the mind of man certain Naturall Motions , the light and leading whereof the Will must follow .

17 If it follows them , it is free .

18 For the True Libertie and Freedome is , to serve God , and to obey his Law .

19 In which sense Tullies saying is very good , in his Oration for Cluentius , We are servants to the Laws , that so we may be freemen .

20 Therefore as in respect of Libertie or freedome from coaction man hath alwayes free-will , yea since his fall :

21 So in respect of Libertie or Freedome from obligation man hath never free-will , neither had he before his fall .

22 Again , this Libertie or Freedome of the Will is estimated , in respect of the Object , which is either good or bad .

23 This is called Libertie unto the Object , and Interiour .

24 What this Libertie or Freedome of mans Will is , it will best appear from the consideration of the divers states of man .

25 The Libertie in man before his fall , was a facultie of his Reason and his Will , by which he might sinne or not sinne , stand or fall . Anselm . de lib. arbitr. cap. 7.

26 For his Will , even then , was not immutably determined to that which is good .

27 The Will of man was set as it were between two paths : There was set before him life and death . Ecclus 15.17 .

28 In his Mind there shined the light of Wisdome ; in his Will there was conformitie to the will of God : But yet notwithstanding there was left in him a Libertie , either to persevere in the goodnesse wherein he was created , or to fall away from it .

29 This may be called a Libertie of rectitude , a Libertie from servitude and miserie .

30 But it was not any essentiall propertie of the Will , but a separable accident .

31 For as by falling it might be lost : so too truly may we speak it , and not without grief , it was lost .

32 Man abusing his Free-will lost both himself and it . August . in Enchir. cap 30.

33 In which respect the Will of man is no longer free , but servile and captivated .

34 Whosoever committeth sin , is the servant of sin . Joh. 8.34 .

35 The Image of God being lost by the fall , the Libertie of rectitude and power of choosing good was also lost .

36 In place whereof there succeeded extreme corruption of the faculties and powers , and an unbridled propension and greedinesse to that which is evil .

37 Hence it is , that the Will of man man since the fall is onely free to that which is evil ; which is a wretched and miserable kind of freedome .

38 Or rather it is to be accounted a most heavy and grievous kind of servitude .

39 The Apostle calls it a Freedome from righteousnesse . Rom. 6.20 . For man refusing to be a servant unto righteousnesse , became subject to the yoke of sinne and iniquitie , and so a servant to an ill Mistresse . August . de verb. Apost. serm. 12.

40 The Soul of man , under this voluntarie and unhappily free necessitie , is held both as a Bond-woman and a Free.

41 A Bond-woman for necessitie , but for Will free . Bernard . Serm. 81. sup. Cant.

42 The Will of man since the fall is prone to that which is evil ; and yet it ceaseth not to be free : because it is not forced by compulsion to that which is evil , but doth freely & willingly choose and embrace it .

43 From whence it appeareth , that the inward Libertie of Will may consist and stand together with the servitude of sinning .

44 As the Libertie doth consist with the immutabilitie of doing good , and with the confirmation in goodnesse .

45 Whereof the former as onely belonging unto God , and the latter unto the good Angels .

46 There remained therefore in man , yea after the fall , Freedome of Will ? but we must understand it of Freedome from coaction .

47 The Freedome of Will perished in man : if we understand it of the power of choosing good , and eschewing evil .

48 For in the place of Light , which shined in the understanding of man being created together with him , there succeeded darknesse . Ephes. 5.8 .

49 Wherefore the understanding of man , as concerning the saving knowledge of God , is not onely blind , but quite obscured and put out .

50 The Will is become subject unto the tyrannie of sin , and waiteth upon it as a slave .

51 In which respect men are said to be dead in their sinnes . Coloss. 2.13 .

52 Because by nature they can do nothing , but he rotting and stinking in the grave of their sins .

53 Wherefore Conversion is the work of God alone , in which work man is merely and altogether passive .

54 It is God which openeth the heart of man at his conversion : it is he which doth soften it , circumcise it , and renew it .

55 It is God that worketh in us both to will and to do , of his good pleasure . Philip. 2.13 .

56 Man indeed hath an externall power , freely to move himself from place to place , and so may perform some civill act of justice .

57 Which of it self indeed , as it is an act , is no sin : but because the person is not yet reconciled unto God , in another respect is a sin .

58 So that the saying of the Apostle stands firm and sure : Whatsoever is not of faith , is sin . Rom. 14.23 .

59 For , That works may be truly good , and that in the sight of God : It is necessarie , that they be done after a good manner , by those that are good , and to a good end .

60 Although then , as concerning outward actions belonging to the life of man , or the outward exercise of religion , there is left some libertie to the will of man :

61 ( For , as the Apostle witnesseth , The Gentiles which have not the Law do by nature the things contained in the Law . Rom. 2.14 . )

62 Yet , as concerning the beginnings of spirituall motions , and the performing of acceptable service unto God , man hath no power left unto him ; no , not at all .

63 For , We are not sufficient of our selves to think any thing that is good , as of our selves : but our sufficiencie is of God . 2 Cor. 3.4 .

64 Therefore every good thought , every godly resolution , every good purpose , every good motion of Will is from God : by whom we are able to do something that is good ; but without him , nothing . August . de dogm . Eccles. cap. 17.

65 And yet that libertie in externall works and actions of this present life , is not without some hinderance and impediments .

66 Men often take counsel together , but God which guideth and governeth all things , often bringeth it to nought . Isai . 8.10 .

67 We may propound ; it 's God that doth dispose : We wish for what we should not oft , God knows .

68 Moreover great is the tyrannie of Satan , who by Gods permission draweth , whither he listeth , the wills of the reprobate being intangled in the cords of their sins .

69 The weight and burden of sundry businesses doth often disturb the judgement of the Understanding , and the arbitrement of the Will .

70 Unto which externall impediments is also added an internall weaknesse in the powers of man , even in externall things , arising from sin .

71 With which weaknesse there is also joyned a disorder of the affections , which like a torrent oftentimes carries away the Will , and perverts the judgement of the Understanding .

72 Which consideration of our powers in spirituall things altogether abolished , and even in externall things much weakned , sets before us the greatnesse of Gods grace to be acknowledged by us in our conversion and salvation , driveth securitie out of our hearts , pulleth down the crests of pride , and maketh us more diligent in praying , and keeping the gifts of the Holy Ghost .

73 After Conversion , the Will of man being freed is not idle , but through power given from above is made operative , and a fellow-worker with God .

74 The Holy Ghost , without us , worketh in us to will that which is good . And when we will , and will after such and such a manner , it is he that worketh together with us , to enable us to work .

75 For the children of God are so moved to working , that they also have a part in the working . August . de corrept. & grat . cap. 2.

76 This may be called Libertie or freedome from the service of sin : For where there is the Spirit of God regenerating and illuminating a man , there is Libertie or freedome . 2 Cor. 3.17 .

77 But yet that Libertie or freedome of the Will being freed standeth still in need of the aid and guidance of the Holy Ghost .

78 For seeing that even in the regenerate the flesh lusteth against the spirit , and the spirit against the flesh . Gal. 5.17 . therefore they are not fully free from all sin .

79 In the spirit of the regenerate there is a free servitude , and in the flesh of the regenerate there is a servile freedome .

80 In the other life at length the regenerate shall obtain full and plenarie libertie or freedome of will , by which they shall be freed not only from the service of sinne , bur also from all manner of sinne , from all miserie , and from all fear of falling .

81 Which may be called a Libertie or freedome from sinne and mutabilitie .

82 By which they shall not onely not sinne , but also have no power to sinne at all . To that Libertie and freedome Christ bring us , who is the authour of our Libertie and freedome .

CHAP. XI . Wherein are contained Theologicall Aphorismes concerning the Law .

1 THE Word and the Sacraments serve for the repairing of man , being soveraign Antidotes and preservatives against the poyson of sinne and our spirituall diseases .

2 The Word is reduced to two chief heads , the Law and the Gospel .

3 By the Law we come to the knowledge of our diseases : and by the Gospel we are directed to our Physician .

4 For the Law was given by Moses , but Grace and truth by Jesus Christ . John 1.17 .

5 The Law which was given by Moses is divided into the Morall , the Judiciall , and the Ceremoniall .

6 The Morall Law was onely repeated by Moses by a solemn promulgation : for it was at first ingraven in the heart of man .

7 And it is the Glasse of Gods Eternall justice ; The glasse of Natures perfection , such as it was before the fall ; The glasse of Sinne and the inward corruption of Nature since the fall ; The glasse of Obedience , which the regenerate are to perform ; and the glasse of Perfection , which shall follow in the life to come .

8 They which would have this Law to be thrust out of the Church , deserve themselves to be thrust out of the Church .

9 For they gainsay Christ , who began his preaching from the expounding of the Law . Matth. 5.6 , 7.

10 They gainsay the Apostles , who preached Repentance and Remission of sinnes in the name of Christ .

11 The Law is indeed a Glasse to behold Sinne , but it is not a remedie to cure sin .

12 But yet unlesse we first come to a sight of our sinne , we can have no desire or will to seek for a remedie .

13 For They that be whole need not a Physician . Matth. 9.12 . that is . They that think themselves to be whole : for indeed all men are not onely sick , but even dead in their sins .

14 The Law was given , that we should seek for Grace . August . de Spir. & Lit. cap. 15.

15 What the Law commands , Faith obtains . Idem , Homil. 29. in Joan .

16 By the Law sin is made known unto us , and by Faith it is abolished . Ambros . in 3. cap. Rom.

17 And therefore the ministerie of death was in this regard necessarie : that we might desire and seek for life in Christ .

18 God poureth not the oyl of Mercie but into the vessel of an humble and contrite heart . Bern. serm . 3. in Annunc . Col. 113.

19 God doth not pardon , unlesse thou dost first acknowledge thy sinnes : neither doth he cover them , unlesse thou dost first lay them open : neither doth he send comfort , unlesse thou beest first grieved for them .

20 The Law is the perfect way to Eternall life , but it was weak through the flesh . Rom. 8.3 . And therefore it is not available for us unto Eternall life !

21 The Law is spirituall . It requires intire obedience of body , of soul , and spirit , inward & outward , throughout all the parts of our life : It requires that our thoughts , words and deeds be spirituall : It requires soundnesse and Perfection of Nature every way .

22 But we are carnall . Rom. 7.14 . We are born flesh of flesh . John 3.6 . Neither are we altogether freed from the old flesh in this life .

23 Therefore we cannot fulfill the Law in this life .

24 There is no man that sinneth not . 1. Kings 8.46 . Now we know that , To sinne and To fulfill the Law , these are contrarie the one to the other : Therefore there is no man that can fulfill the Law .

25 That every mouth may be stopped , and all the world may become guilty before God . Rom. 3.22 .

26 God by the word of the Law hath concluded all under sin . Rom. 11.32 . Galat. 3.19 .

27 The Rule of the Affirmative precepts , or commandments , is that First , Of the loving and fearing God above all things .

28 The Rule of the Negative precepts , or commandments , is that Last , Of not coveting . August . de perfect . just .

29 Therefore the Affirmative precepts , or commandments , are not satisfied or fulfilled by the love and fear of God begunne in us , in any kind whatsoever .

30 Neither are the Negative precepts , or commandments , satisfied or fulfilled by our abstaining from outward offenses in any kind whatsoever .

31 Though we should begin our outward obedience in never so great a measure , and eschew outward offenses : yet still we should fail in the first and last commandments .

32 Therefore in the Decalogue , or Ten Commandments , there is expresse mention made of the outward & grosser offenses : that the mind of man may conceive by the judgement of God , what to judge of the grievousnesse of inward offenses .

33 Before God he is an Adulterer , not onely that lies with another mans wife , but whosoever looketh on a woman to lust after her . Matth. 5 28.

34 Before God he is a Thief , not only that takes another mans goods from him by force , but whosoever doth usurp them , by coveting them in an unlawfull manner .

35 Gods Laws and Commandments do not onely bind the hand and the other outward members , but the whole man .

36 Who can say , I have made my heart clean , I am pure from sinne , my heart is free from concupiscence ? Prov. 20.9 . Who then can boast , that he i● not a transgressour of the Law ?

37 Therefore the promises of the Law profit us nothing .

38 But , in Christ , All the promise of God are Yea , and Amen . 2. Cor. 1.20 .

39 For , what the Law could not do , God sending his Son hath done for us . Rom. 8.3 .

40 But , if righteousnesse come by the Law , then is Christ dead in vain . Gal. 2.21 .

41 And if the regenerate do perfectly fulfill the Law , why do they pray dayly , Forgive us our trespasses , according as they are taught by Christ ? Matth. 6.11 .

42 If there be no trespasse committed , why is forgivenesse required ?

43 Moses hands are heavy , and the yoke of the Law is unsupportable . Exod. 17.12 . Bern. serm . 3. in Cant.

44 Moses face shineth so , that we are not able to look on it . Exod. 34.29 . 2. Cor. 3.13 .

45 Moses is of a slow tongue , his words are harsh : we cannot heare and obey them . Exod. 4.10 .

46 The Tables of the commandments are of stone : Exod. 24.12 . They break our hearts in pieces , but they do not cure them .

47 It was not Moses , but Ioshua , that brought the children of Israel into the promised land : It is Christ and not Moses that leadeth us unto eternall life .

48 The Law is the Hammer of Death , the flashing of Hell , and the Thunderbolt of Gods vengeance .

49 This profit the Law brings with it , That it convinceth a man of his infirmitie and weaknesse , and compelleth him to suc unto Christ for the medicine and remedy of grace , to strengthen him . August . Epist. 200. ad Asell .

50 Let us therefore learn to know the voyce of the Law , that so we may come to know the comfortable voyce o● Christ our Shepherd .

51 Whatsoever sheweth unto us sin , vengeance , and death , it is in the place and stead of the Law , and doth the office of the Law , whether it be in the Old Testament or in the New .

52 We must not therefore appropriate the Law to the Old Testament , and the Gospel to the New .

53 There was indeed a solemn promulgation of the Law made in the Old Testament , and of the Gospel in th● New :

54 But yet the Doctrine as well o● the Law as of the Gospel sounded i● both Testaments .

55 Neither in the New Testamen● onely , but also in the Old , come we t● ●he knowledge of sin by the Law , and of the abolishing of sin by Christ .

56 The Ceremoniall and Judiciall Laws in the Old Testament , are abrogated .

57 For the Ceremoniall were but Shadows and Types of Christ : and therefore at the coming of Christ they expired .

58 The Judiciall were fitted for the Commonwealth of the Jews : which God would have to be kept within such bounds untill the coming of Christ .

59 But yet the Ceremoniall and Judicial Laws are so abrogated , that whatsoever in them is Morall , still abideth .

60 And the Mosaicall Ceremonies , by an Allegoricall exposition , may be fitted to serve for our edification .

61 So much of the Law in Generall . Now we are to make enquirie in Speciall concerning the Decalogue , or the Ten Commandments , and concerning Images .

62 The Number of the Commandments is certain , but the Order of them is not so certain .

63 As concerning their Order ●hen , it is but a matter of question , and not a matter of faith .

64 We must not therefore move unnecessarie stirres and contentions about it , to the disturbing of the peace of the Church : neither must we suffer our Christian Libertie in such things to be captivated by our adversaries .

65 Christian Libertie admitteth of Historicall Jmages : But as for Jdolatrous , Superstitious and Lascivious , them the Law of God abolisheth : And as for such as truly cause Scandal , Charitie taketh them away .

66 As often therefore as there accreweth unto them an opinion of worship , in so much that Divine honour is given unto them ; or , that they are thought to have in them any peculiar sanctitie ; or , that men imag●●● that God is so tied unto them that he is there present in a more peculiar manner , and heareth mens prayers more effectually there then elsewhere : The use of them is no longer indifferent .

67 Neither yet doe I commend the saying of that Greek Pelusiot , in the seventh Synod , to this purpose ; That a temple unles it were adorned with Statues , images and pictures wa● nothing worth , and not to be regarded .

68 For my part , I like not the multitude of sumptuous and costly images . For fear lest it come to passe , as Bernard complaineth , that whilest the Church shines gloriously in the walls , it look pitifully in the poore ; lest , whilst the stones are covered with gold , the children starve for want of clothing ; and whilest rich mens eyes are pleased , poore mens purses be exhausted .

69 As therefore in other things which we call indifferent , so also in this there is a Christian prudence required , that we give no scandal to our weak brethren by the unseasonable use hereof : neither yet must we give place to those , which come in privily to ●p● out ●●r libertie which we have 〈◊〉 Christ Jesus , that they may bring us 〈◊〉 bondage , Gal. 2.4 .

70 He which heretofore wrote his Law in tables of stone with his own finger , write them likewise in our hearts by his Holy Spirit .

CHAP. XII . Wherein are contained Theologicall Aphorismes concerning the Gospel .

1 THE Gospel is Parallel to the Law .

2 The Doctrines of both have a celestiall Originall .

3 In both , there is life eternall promised ▪ but in a different manner .

4 In the Law it is promised 〈◊〉 those that perform perfect obedience : but in the Gospel it is promised 〈◊〉 those that truly beleeve on Christ .

5 The Doctrines of both are to be propounded unto us in the Church .

6 For both of them are of necessarie use in the conversion of man .

7 Both of them are most nearly joyned together in the heart and practice of a Christian man .

8 But yet they are so conjoyned , that notwithstanding they are accurately to be distinguished .

9 For if we either take quite away , or else weaken the difference which is between them , we pull down the very Tower or Pillar of Christianitie .

10 Neither yet must we make them so contrarie the one to the other , as that the one should destroy the other .

11 For , The Law is not against the promises of God . Gal. 3.21 .

12 But , The Law is established through faith . Rom. 3.31 .

13 What the Law requireth of us , that hath Christ fulfilled for us : as it is declared unto us in the Gospel .

14 For Christ is the end , and fulfilling of the Law for righteousnesse to every one that beleeveth . Rom. 10.4 .

15 The righteousnesse of the Law is fulfilled in us by Christ . Rom. 8.4 .

16 Moreover Faith kindled in our hearts by the Holy Spirit , through the voice of the Gospel , worketh by love . Galat. 5.6 .

17 And Love is the summe , or fulfilling of the Law . Rom. 13.10 .

18 And thus the Law is written in our hearts . Jerem. 31.33 .

19 But yet this love is not perfect in this Life .

20 And therefore we cannot perfectly fulfill the Law .

21 Our Obedience here is but Inchoate , or begun : it shall be complete and consummate in the Life to come .

22 The Gospel , according to the Etymologie of the 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 sweet 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 us that it pleaseth God , in as many as are justified by faith in Christ .

56 The Law is to be thundered out to those that are secure , and unto hypocrites : But the Gospel is to be preached to those that are contrite , and broken in heart .

57 The Law bridleth and keepeth in the Old man : But the Gospel keepeth the New man under grace .

58 And because the regenerate are not altogether freed from the old flesh , but there remaineth still in them a sight between the flesh and the Spirit , Galat. 5.17 . therefore also they stand in need of the ministerie of the Law .

59 And that for a twofold end : That the flesh or the Old man may be in them kept under : and that the New Man may learn , in what works to exercise himself .

60 But it is very worthy to be noted and observed , That the promises of the Gospel are Universall in a twofold respect : both in respect of the Time ; and also in respect of the Object .

61 By the Vniversalitie of time we understand , That it is one and the same Gospel by which all the faints , of all ages from the beginning of the world are saved .

62 Jesus Christ the same yesterday , and to day , and for ever . Hebr. 13.8 . Therefore the Passion of Christ was usefull and profitable , before he suffered .

63 For he is the Lamb slain from the foundation of the world , Revel. 13.8 . that is , in respect of Gods eternall decree , in respect of his promises , in respect of the types , and in respect of the efficacie .

64 Therefore we beleeve with the Apostle , that through the grace of our Lord Jesus Christ we shall be saved even as our fathers . Act. 15.11 .

65 Neither onely in the New Testament , but also in the Old , as many as seek for righteousnesse and salvation in the works of the Law , are under the curse . Gal. 3.10 .

66 Presently after the fall there was a promise made , That the seed of the woman should bruise the serpents head . Gen. 3.15 . Which was the first Gospel , by which our first parents were supported and sustained .

67 How this promise was in after times more clearly expounded and repeated by Divine revelation made unto the Patriarchs and Prophets , it is excellently well declared by Chemnitius , part . 2. loc. pag. 579 , &c.

68 And as the Gospel is one , so is faith one , and the way and means of attaining righteousnesse and salvation is also one .

69 And therefore it is but a mere fiction , & without any ground of truth , That men were saved in the time of Moses , by the Law of Nature ; after the time of Moses , by the Leviticall Law ; and in the New Testament , by the Evangelicall Law .

70 And that likewise is false , which is said by some , That the latitude of the Law with the Old Testament , and the Gospel with the New , is equall : if the meaning be this , That whatsoeever is propounded in the Old Testament appertaineth unto the Law , and whatsoever is propounded in the New appertaineth unto the Gospel .

71 For the Gospel was promised before by the Prophets in the Holy Scripture . Rom. 1.2 . And To him give all the Prophets witnesse , That through his name , whosoever beleeveth in him shall receive remission of sinnes . Acts 10.43 .

72 In a word , whatsoever the Prophets foretold should come to passe , the same do the Apostles declare to be fulfilled .

73 By the Universalitie of the Object we understand , that the promises of the Gospel belong unto all men .

74 But here we must distinguish between the Promise , & the Application of the promise . The Promise belongeth unto all men , but the Application of the promise is only made unto those that do beleeve .

75 For the question is not here , Whether all men are actually made partakers of the benefits of the Gospel , which by the preaching thereof are offered unto all : for it is too manifest to be denied , That all men are not partakers of them :

76 But the question is , Whether the promises of the Gospel , of themselves , and in themselves are universall , or else so restrained that by the counsel and decree of God they belong not but to some certain men absolutely chosen , by the good will and pleasure of God , before others .

77 For answer hereto we say , That God doth seriously desire the salvation of all ; That Christ made full satisfaction for all ; and therefore That God doth by the Gospel seriously offer the benefits of Christ unto all .

78 Christ commandeth his Apostles to go and preach the Gospel to every creature . Mark 16.15 . Therefore it is his will , that they preach the Gospel every where all abroad unto all , and offer it unto all ; and in the Gospel , the benefits of his death and passion ; and in them , remission of sinnes ; and in remission of sinnes , the grace of God ; and in the grace of God , salvation , and everlasting life .

79 Whosoever therefore beleeveth ( that is , Whosoever by faith , which by the preaching of the Gospel the Holy Ghost worketh in all those that heare , and do not stubbornly resist , receiveth the benefits which are offered unto him ) he shall be saved . Mark 16.16 .

80 Therefore God offereth the Gospel unto all to this end , That by the hearing thereof , they may conceive Faith , whose Forerunner is Conerition , and whose Followers are Good works , which are the fruits of Renovation , and Faith kindled by the Holy Ghost .

81 But by the Consequent and Judiciall will of God , the preaching of the Gospel becomes unto some the savour of death unto death . 2. Cor. 2.16 .

82 Concerning this Vniversality of Object , it is to be marked and observed , that it doth not exclude Faith , but rather include it .

83 For Faith and the Promise are as Correlates , they have relation one to the other .

84 Whereupon the doctrine of the Gospel is called the word of Faith . Rom. 10.8 . 1. Tim. 4.6 . And again , Gal. 3.2 . it is called the hearing and preaching of Faith .

85 Which condition of Faith is not Aitiologicall , or shewing the cause ; as the promises of the Law are Conditionall : but it is Syllogisticall , or shewing the instrument : For the manner and instrument is expressed by which we come to embrace the good promises .

86 The voice of the Law is , If thou shalt perform perfect obedience , thou shalt be saved : Here the Condition is Aitiologicall , or Causall : because perfect obedience is the cause for which eternall life is promised to those that keep the Law .

87 But the voice of the Gospel is , If thou dost beleeve , thou shalt be saved : Here the Condition is Syllogisticall , or Instrumentall : because the Gospel pronounceth that we are justified before God , and saved , not for Faith , but by Faith .

88 By the definition of the Gospel it is easie to be understood , whether , to speak properly , the Gospel be the preaching of repentance or no.

89 When the Gospel is taken generally for all the doctrine preached by Christ and his Apostles , it is most true , that the Gospel is the preaching of Repentance .

90 Moreover , The Gospel doth onely declare the grace of God to those that repent , that is , to those that are humbled through the acknowledgement of their sinnes , and the sense of Gods wrath .

91 And inasmuch as it pronounceth that salvation is to be sought for onely in Christ , it presupposeth that without Christ all is concluded under sinne .

92 Besides , The Gospel doth demonstrate and expound unto us many places in the Law , which we cannot easily and evidently gather from the Law it self .

93 In this sense therefore and in these respects the Gospel may be said , and truly understood to be the preaching of Repentance : But yet we must know that the proper doctrine of the Gospel is about the free remission of our sinnes through Jesus Christ .

94 Thou wilt say perchance , Faith is by the Gospel : Therefore unbelief is reproved by the Gospel : For the Law knew not Christ to be the Mediatour .

95 I answer : The Law bids us beleeve all the word of God . The Gospel propoundeth unto us this word , That Christ dying on the crosse for our sinnes is become our righteousnesse before God . Let the Law conclude : Therefore beleeve this word of God .

96 The Law reproveth all sinnes : therefore also unbelief : The Gospel declareth by the Antith●sis thereof , that not to beleeve on Christ the Mediatour is a sinne and the head of all sinne : as Chemnitius teacheth p. 2. loc. pag. 570. The Law concludeth : Therefore for this sinne thou are accused and condemned .

97 In this sense said holy Luther , That the Law and the Gospel , in the practice , are more nearly conjoyned then any Mathematicall point .

98 And yet the proper work of the Law remaineth , which is , To reprove sinne , to work wrath , and to condemn : But the proper work of the Gospel is , To comfort , to raise up , and to save .

99 When the Law propounds the Major , Whosoever stealeth , is under the Curse : The Conscience of the Theef assumeth the Minor , But I have stolen . Hereupon the Law inferreth the Conclusion , Therefore thou are under the Curse .

100 Here the whole Syllogisme accusing and condemning is attributed to the Law , although the Conscience of the Theef make the Assumption .

101 So again the Law propoundeth this Major . Whosoever is under sinne , is under the Curse : The Gospel propoundeth the Minor , But whosoever doth not beleeve on Christ , is yet under sinne , and the wrath of God abideth on him . John 3.36 . Hereupon the Law inferreth the Conclusion , Therefore he is under the Curse .

102 Here again the whole Syllogisme accusing and condemning is attributed to the Law , although the Gospel make up the Assumption .

103 The Law concludeth all under sinne . Galat. 3.22 . Whosoeuer therefore doth not beleeve the Gospel , which pointeth at Christ , he is under the curse of the Law , and over him doth the Law exercise the office of accusing and condemning , with all severitie and rigour .

104 Therefore the Accusation of Vnbelief belongeth to the Law , as ●●n illustrated by the light of the Gospel .

105 Hereupon holy Luther wri●●● upon Genesis , cap. 22. f. 303. saith th●● , That the work of Faith on Christ , and the sinne of Unbelief opposite unto ●t , are reduced to the first commandment .

106 The Lord Jesus by the voice of his Gospel lift up our hearts , and uphold us in all tentations , and specially in the houre of death . Amen .

CHAP. XIII . ¶ Wherein are contained Theologicall Aphorismes concerning Repentance .

1 THe Practice of the Law and the Gospel consists in Repentance .

2 For it is not enough for us to know what is the Office of the Law , and what is the Office of the Gospel : but the Practice of them both is required at our hands . Theologie , or Divinitie , is a Practicall Doctrine .

3 Repentance is attributed either unto God , or unto Men.

4 It is attributed unto God after the manner of men , not that it is in God : It is in God Figuratively , not Properly ; in Effect , not in Affect . We see the Effects of it : God feeleth no such Affect or Passion in himself .

5 For as the Anger of God is no perturbation of his mind , but the judgement by which he inst●●●●u●●●ment upon sinne : 〈…〉 Repentance of God is his immutable disposition of things mutable . August . 15. de Civitate Dei , cap. 25.

6 Gods thoughts are not as man● thoughts , as if he at any ●●●e al●●ed his purpose , neither is he angry as one that is mutable : but these things are therefore written , that we may thereby learn the griev●● 〈…〉 o● sinnes . Ambr. lib. de 〈…〉 ●ab , cap. 4.

7 Repentance is attributed into men in a farre different sense tha● it is to God . For God is not a man , that he should repent . 1. Sam. 15.19 .

8 Repentance , as it is attributed unto man , is in Scripture taken u●●o wayes , either Totally ●●●rsally .

9 Totally , for the whole Act of Conversion : Partially , for Contrition onely .

10 The fo●e and meaning of the word doth in ●●me rather to the lat●●● sense . For To Repent , is as much as to be ashamed and grieved ●or some thing committed . Gall. 17. cap. 1.

11 But as it is used in Scripture and received by our Churches , it is to be taken rather in the former sense .

12 Wherefore some of the Ancients , instead of Repentance though it fit●●r to use the word Resipiscence , which signifies Amendment , returning unto ones self again , and after going astray coming into the right way again . Tertull . 2. contra Marc. Lactant. 6. Instit. cap. 24.

13 The Hebrews call it by a most apt and fit name Theschubah , which the Greeks call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and we call Conversion .

14 Phavorinus expounds this well after this manner , That it is A Conversion from sinnes and offenses unto the contrary good .

15 Understand Goodnesse it self , and the true and chief good .

16 But Damoscene expounds it exceeding well , That it is A returning from that which is against nature , unto them which is according unto nature , and from the Devil unto God . 2. De Orthod. fide , 30.

17 That which we call Penitence or Repentance , is by the Greeks called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is Grief for what is past , and Change of mind for the time to come .

18 But yet so , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( which is grief of minde : not mixe● with faith . Heb. 4.2 . ) doth answe● Penitence or Repentance which is taken for Contrition onely : And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( which is Repentance unto Ath●●tion not to be repented of . 2. Cor. 7 . 1● , doth answer Penitence or Repentance as it is taken Generally .

19 And yet this difference is not alwaies constant , and every where to be found , as it appeareth out of Matt. 21.29 . and Heb. 12.17 .

20 But yet most an end 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 noteth true and saving Repentance ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , false Repentance , and such as leadeth to destruction .

21 That false Repentance is twofold : One is Hypocriticall , and counterfeit consisting merely in outward shew and appearance , which the Prophet calleth Theatricall , to be seen of men : which Christ himself expresseth in the 6 of Matth. vers . 1. where he forbiddeth To do alms before men to be seen of them . And , in the 16 verse , he saith that some fast and are of a sad countenance , that they may appear unto men to fast .

22 The other is but Lame Repen●ance and by the halves , deploring sinne , but without grace and faith .

23 But true and saving Repentance consists in serious Contrition and Faith .

24 Some call it Evangelicall : But here we must adde this explication , That in respect of the better part , that is , Faith , which is from the Gospel , it is so called .

25 True Repentance is a motion of the heart , kindled by the Holy Ghost , by which a man coming to the knowledge of his sinnes and the wrath of God , doth earnestly grieve ; and by faith in Christ , who made satisfaction for his sinnes , is again raised up , being certainly perswaded that for Christ his sake his sinnes are forgiven .

26 For Repentance is a kind of Conversion from darknesse to light , and from the power of Satan unto God . Acts 26.18 .

27 Therefore the Term from whence , is our sinnes ; from the consideration whereof there ariseth Contrition : and the Term unto which , is God ; unto whose Mercie we have accesse by the merit of Christ .

28 As many Kinds of Celestiall Doctrine as there are , by the ministeri● whereof God preacheth unto men R●pentance and Remission of sinnes , and worketh the same in men ; so many a●● the Essentiall parts thereof : But th●● are two kinds of Celestiall Doctrine , to wit , the Law and the Gospel . Therefore also there are two parts of Repentance .

29 Each of these Doctrines hath 〈◊〉 proper and peculiar effect in the conversion of man : The Law striketh fe●● and terrour , whilest it manifest●● sinnes , and the wrath of God again●● them ; The Gospel giveth co●●i●● , whilest it sets before the man that i● contrite , Christ the Mediatour , tha● Lambe of God which taketh away the sinnes of the world .

30 These Effects of the Law and the Gospel , although they be distinct , ye● they both concurre in this , to make up the complement and perfection of Repentance .

31 We do not call good works , or new obedience , a part , but the Fruits worthy of Repentance , as the Scripture witnesseth . Luke 3 , 8. Acts 26.20 .

23 Some dispute , That there are two parts of Repentance , to wit , Mortification of the flesh , and Vivification of the Spirit .

33 For my part , I am not against them , if by Mortification they understand Contrition or grief conceived upon the acknowledgement of sinnes and the sense of Gods wrath : and by Vivification likewise , Consolation , which is from Faith .

34 But if they understand that perpetuall studie of the converted and regenerate in mortifying the old man , and following the fruits of the Spirit : Then I say it belongs to new obedience .

35 Which forasmuch as it is not perfect in this life , therefore The whole life of a Christian man is called a continued act of Repentance . Luther . ●●n prim . suis propos . de Indulg . th . 1.

36 Those three parts of Repentance according to which it is divided into Contrition of heart , Confession of mouth , and Satisfaction of work , have no place in that saving and inward Conversion unto God , by which we return unto God : but they have place onely in that publick and Ecclesiasticall Penance used by the Ancients .

37 For in time past those which by their publick offenses had given scandal unto others , and were therefo●● excluded out of the communion of the Church , were required to give publick testimonie and signes of their repentance , beside inward contrition of heart , to wit , by their sorrow , confession , and begging pardon and forgivenesse , &c. To give the Church satisfaction . B. Rhenanus in Schol. ad Tertull. de Poenit.

38 Therefore they abuse that division , whosoever say that those are the parts of that saving Repentance by which we return unto God .

39 For from that can Faith by no means be excluded : for without Faith Repentance cannot be Repentance unto life . Acts 11.18 .

40 Tears are good , if thou dost acknowledge Christ . Ambros in cap : 24. Luc. 17.

41 But that which is annexed is farre worse , If those actions of the Penitent or Repentant are made to have the force of an Element or the Materiall , not onely signifying but also causing and effecting remission of sinnes , in the Sacrament of Penance : and the voice of the Confessour absolving be added hereunto as the Formall . Concerning which there is wonderfull great difference amongst writers .

42 For thus we should attribute unto our own endeavours and merits , that remission of sinnes which the Scripture appropriateth unto Christ , and his merit apprehended by Faith .

43 Contrition is required in our Conversion , not as the cause and merit of our reconciliation with God , but in respect of order .

44 Christ preacheth the Gospel , but it is to the poore ; he healeth , but it is the humble in heart ; he preacheth libertie , but it is to the captives ; he preacheth sight , but it is to the blind ; he preacheth binding-up , but it is to the broken in heart . Isai . 61.1 . Matth. 11.5 . To the broken in heart , that is , to those that know and acknowledge their own spirituall povertie , captivitie , and blindnesse , and therefore are contrite and broken in heart .

45 To this Contrition belong , Acknowledgement of sinne , sense of Gods wrath , grief and anguish of a terrified conscience , detestation and flight of sinne ; as also outward signes of Contrition , Tears , fasting , beating of the breast , sackcloth , &c.

46 But there is a great difference between the Contrition of the Good and Godly , and the Contrition of the Hypocrites and Ungodly .

47 The Contrition of the Godly ariseth from the speciall operation of the Holy Ghost : but the Contrition of the Ungodly and Hypocrites ariseth for the most part from the old man , and from the naturall powers of free-will .

48 The Godly in the terrours of Conscience have an eye unto the principall Object of sinne , that is , God himself ; and are onely grieved that they have offended him : But the Hypocrites contrarily are more afraid of the judgement of their own minds and the judgements of other men , and they are vexed more with the consideration of the punishment , then of the sinne .

49 The Godly have an eye not onely to their Actuall sinnes , but also to Originall the fountain of all Actuall ; not onely to outward offenses , but also to their inward corruptions ; not onely to the punishments of this present life , but also of the life to come : But the Hypocrites make confession onely of their outward offenses , and that in a negligent manner ; and for the most part they think onely upon the punishments of this present life : but if a● any time their thoughts be bent upon the consideration of eternall punishments , they are carried headlong into the gulf of despair .

50 The Godly confesse and acknowledge God to be just , & that his judgements are just : But it is the propertie of Hypocrites to extenuate their sinnes , and to challenge Gods justice .

51 But yet , we must beware that we make not one Contrition Legall , & another Evangelicall .

52 For even that Contrition of the godly which they call Evangelicall , is of the Law , and not of the Gospel .

53 Unto the preaching of the Law , God sometimes addes reall and ocular preaching concerning the greatnesse of sinnes and his wrath , to wit , publick and private calamities , both upon our selves and others .

54 For to this end doth God send upon us punishments in this life , that he may bring us to the acknowledgement and detestation of sinne .

55 The doctrine of Contrition is perverted , if it be denied to be a part of Repentance , & terrour conceived from the threatnings of the Law : and if it be further averred , that it is a grief for sinne voluntarily apprehended :

56 And again , if men teach such doctrines as these , That a man yet in the old flesh doth work together with God truly in his Conversion ; That Contrition doth especially belong unto the Gospel ; That it is the cause of remission of sinnes ; and , That the purpose of leading a good and godly life is included in it .

57 For all these are averred and maintained contrary to the truth of the Holy Scripture .

58 What the Schoolmen dispute concerning grief and sorrow in the highest degree , Appreciatively and Intensively : and how that the grief and sorrow for sinne should exceed or equall the joy and pleasure conceived in sinne , &c. This I say tendeth to the butchering and slaughtering of souls .

59 The Contrition that is required must not be Hypocriticall , and Superficiall ; but serious , and from the heart .

60 God forbid that we should say that it can be correspondent or answerable to the greatnesse of sinne , Gods wrath , and the punishments deserved .

61 God which is offended , is an infinite good : the sinne which is committed , is an infinite evil : and the punishment which is prepared , is likewise infinite .

62 How then can God who is infinite , whose justice is infinite , whose wrath is infinite against sinne , be appeased and satisfied by a finite Contrition ?

63 As concerning Confession , take notice of these errours : That a man after diligent premeditation and strict examination , is bound by the Law of God to make confession of all his sinnes that he can call to mind , together with their severall circumstances , in the eare of the Priest : and , That by such confession as this , sinne is blotted out , and , That by a little confusion of face for the present , which those that confesse their sinnes before the Priest do suffer , they are delivered from that great confusion which they should otherwise suffer at the day of Judgement , &c.

64 But yet there is a great deal of variance and dissension betwixt those that stand for this Confession . For some extend this precept to Veniall sinnes , as they call them ; and others restrain it onely unto Mortall . Some seek the Originall thereof in the Law of God ; and others seek it in the Constitutions of the Church : Some extend the force of Contrition to the Remission of the sinne ; others restrain it to the Remission of the punishment , either i● whole or in part . Vide de hac tota ●e Biel. 4. sent. dist . 17. q. 1.

65 We say that private Confession is very usefull and profitable , both for the Minister of the Church , and for those that do confesse .

66 For by this means order may be taken , that those which are unworthy be not admitted unto the participation of the Lords Supper ; those that are delinquent may be corrected ; those that are negligent may be stirred up , to those that are terrified , remission of sinnes may be preached ; to those that are doubtfull counsel may be given ; and that the ruder sort may be instructed .

67 Well therefore saith D. Philip , in his explication of the Gospel ( Miser . ) on the first Sunday after Easter , which he delivered to his Auditours the last yeare of his life , in these words . Love that custome of private absolution : For if that custome be abolished , what will the Church become ? yea , saith he , that custome is a testimony that in the Church there is remission of sinnes .

68 Neither do we mislike the reckoning up of certain sinnes , especially those which most trouble the conscience .

69 But yet we altogether deny that the reckoning up of all sinnes is necessarie by the Law of God .

70 Neither do we acknowledge any merit of confession for the obtaining of remission of stones .

71 Some indeed there are that teach such a kind of satisfaction by which a man may satisfie either for the sinne or at least for the temporall punishment due unto it ; and that by indulgencies he may be freed and delivered from it : but if he do not full● satisfie , that then he is to sweat it 〈◊〉 in Purgatorie .

72 But we acknowledge no other satisfaction but the satisfaction of Christ : and we say that sinne is forgiven to the penitent freely for that satisfaction of Christ .

73 The calamities which God sends upon the godly after their reconciliation with him , are not properly to be called punishments as of an angry and severe Judge , but rather fatherly castigations .

74 Which castigations are not therefore imposed upon them , as if by suffering them they could make recompense and satisfaction for their sinns ▪ but That they may more and more detest sinne ; that the fear of God may increase in them ; That they may shake off securitie ; That they may mortifie the flesh with the lusts thereof ; That thereby they may understand that otherwise they should perish for ever , were they not received into grace through Christ their Mediatour ; That they may be humbled under the powerfull hand of God ; and , That others may be put in mind of Gods judgement against sinne

75 In a word , That there may increase in them Patience , Hope , Desire of eternall Life , Prayers , Mortification of the old Adam , &c.

76 Admirable well speaks Nazianzen of the calamities of the godly , That they are bitter arrows sent by the sweet hand of God , In 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

77 Thus much concerning Repentance , which we may very well call the Haven of Salvation , with Lactantius 6. Div. Institut. cap. 24. God , saith he , knowing our great weaknesse and infirmitie hath in his pitie opened unto us the Haven of salvation , that the medicine of Repentance might remedie the necessitie whereunto our frailty is subject .

78 Which that we deferre not , many things there are which ought to invite us : There is no accesse unto the grace of God but by the way of Repentance .

79 The impenitent heart treasureth up unto it self Gods wrath : and an impenitent life is the slaverie of the Devil .

80 We are not certain that we shall live till to morrow : Why then do we deferre our Repentance till to morrow ?

81 Late Repentance is seldome true : and they which persevere in their sins even to the end of their life , are not said to leave their sinnes ; but their sins are said to leave them .

82 Convert us , O Lord ; and we shall be converted : and what we cannot do of our selves , that work thou in us by thy Holy 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 with 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 na●●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 , is the propertie of those that will not be contented with the means that God hath instituted and ordained .

33 True Faith is not dead . Jam. 2 17. For the Spirit of God worketh it in our hearts by the lively Word of God .

34 Yea rather it is Operative and Working . Galat. 5.6 .

35 That Energie or working of Faith is Twofold : One , by which it relieth on Christ the Mediatour declared in the word of the Gospel , and apprehendeth and layeth hold on his benefits ; and Another , by which it worketh through Love .

36 When as we say then , that Faith doth justifie , and Faith alone : we are to expound these two propositions .

37 Faith doth justifie ; not in respect of the excellencie or dignitie thereof , nor in respect of the latter Energie or working : but because it apprehendeth and sayeth hold on Christ the Mediatour .

38 Therefore there is no reall difference between these , Whether we say that Faith doth justifie , as some say , ●nstrumentally ; or , as others , For●ally .

39 In the former acception , it i● taken for the Gift of God , kindled 〈◊〉 the heart by the Gospel , or the faithful● heart : and so it is an Instrument by which Christ is apprehended .

40 In the latter acception , it is taken for the very Apprehension of Christ by Faith : and so it is the Formall cause , that is , the reason and manner of o●● Justification .

41 Neither is there any reall difference , whether we say , as some do , tha● Faith doth justifie Formally ; or , anothers , that it is Christ ; or , as others , tha● it is Christs merit .

42 For it is all one as if you shoul● say , Faith , which apprehendeth Christ , doth justifie ; or , Christ being a●●●hended by true Faith is our justificat●on ; or , The merit of Christ through Faith is imputed unto us to justificat●on .

43 For the proper Object of savin● Faith is Christ with his merit : and ●gain Christ doth nothing profit us , 〈◊〉 lesse through Faith his righteousness● be imputed unto us .

44 To speak properly then , Th● Formall cause of our Justification 〈◊〉 Christs righteousnesse , that is , his acti●● and passive obedience apprehended of ●s by Faith , and by God imputed unto ●s .

45 God in his Judgement doth exact of us an account of all his gifts bestowed upon us , that is , of that perfection & integritie in which we were created after his Image .

46 But he found not in us that integritie , wisdome and righteousnesse wherein we were created ; but in stead thereof , sinne and iniquitie : for which by the Law , which is the rule of justice , we are accused and condemned .

47 But here the free Mercy of God steps in unto judgement , and exhibiteth unto us Christ our Mediatour and Redeemer : He taketh from us that which is ours , that is , sinne and iniquity ; and bestoweth upon us that which is his , that is , his obedience which he performed unto the Law .

48 From this foundation , God who is both Mercifull and Just , by a most excellent temper of his mercie and justice , imputeth not unto us our sins , but imputeth unto us Christs righteousnesse , through Faith , which resteth and relieth upon Christ as the onely Propitiatorie .

49 This Imputation of Christs righteousnesse unto us through Faith , is as true and reall , as it is true that Christ took upon him our iniquities . Isa● . 53.5 .

50 Remission of sinnes is grounded on Christs righteousnesse : For God doth not remit sinnes out of errour or ignorance , levitie or negligence , but for Christ apprehended by Faith .

51 And thus the Justice and Mercie of God shew themselves in our Justification . His Justice shineth in that most perfect satisfaction which Christ made for our sinnes : His Mercie appeareth in his acceptation of Christs satisfaction , and the applying of it unto us through Faith .

52 Again , the Imputation of Christs righteousnesse is made , in that our sinnes are remitted : for the guilt of the person cannot consist with the imputation of Christs righteousnesse .

53 Therefore , as Originall sinne is not onely a want or privation of Originall righteousnesse , but also an evil Concupiscence : So likewise our Justification before God consisteth in the Remission of sinnes and the Imputation of Christs righteousnesse .

54 With this Remission of sinnes , ●●putat●on of Christs righteousnesse , ●egeneration , and Adoption , there is ●lwayes joyned Renovation by an inseparable union : For Christ doth not onely bestow upon us his righteousnes , ●ut his Spirit also , which reneweth our nature .

55 But yet our Justification before God doth not consist in both these joyned together .

56 But Renovation is a Consequent of Justification : and , because through the imbecillitie and weaknesse of our nature it is never full and perfect , therefore we cannot attribute unto it the glory of righteousnesse , as if it were able to subsist before Gods judgement .

57 And this is it which we labour to shew , when we say that we are justified by Faith alone .

58 Where the word Alone doth not determinate Faith the Subject , as if justifying faith were at any time alone , and separate from Charitie , and other Christian vertues .

59 For True Faith is a lively Faith , and not a dead Faith : It worketh by Love , and is not without works .

60 But that Exclusive particle , or word Alone , doth determinate ●he Predicate ; because the Righteousnesse of Christ alone ( the power of apprehending whereof belongs to Faith alone , and not to works ) is imputed unto us o● Justification .

61 We do not deny then that the Holy Spirit doth kindle new motions in the regenerate , and that those th●● are justified do walk in good works .

62 Nay rather we say plainly , Where there are not those new motions stirred up by the Holy Spirit , neither is that true Faith as yet kindled . We say plainly , that Good works must follow i● those that are justified .

63 But this it is which we deny , That either these new motions are habituall righteousnesse of force before God ; or that these good works are actuall righteousnesse , on which we may rely before Gods judgement .

64 But indeed all the certitude of our confidence is in the precious bloud of Christ . August . In Meditat.

65 For wo unto men even of the best and most laudable life , if God setting aside his mercie , proceed to their examination in his justice .

66 We therefore urge Exclusive particles in matter of merit , in application , and in form of justification :

67 For fear lest that works should seem to be set up , either as the merit , or means , or form of our Justification before God .

68 But it is the grace of God onely , which through Christ alone by Faith alone apprehended , doth justifie us .

69 The end of this saving Faith is the salvation of our souls and life everlasting . 1. Pet. 1.9 .

70 For by Faith we have not onely accesse unto grace , but we also stand in grace . Rom. 5.2 . And we are kept by the power of God through Faith unto salvation . 1. Pet. 1.5 .

71 But yet notwithstanding Faith can be no more separate from Love and Charitie , then the Rayes from the Sun , and the Heat from the Fire : farre be it from us to say , that Faith is formed by Love and Charitie .

72 For Faith without works is said to be dead : not as if works were the life thereof ; but because that profession and boasting of Faith which hath not the testimonie of good works , is no better then an image or carcase altogether without life .

73 Therefore works do testifie th●● there is true Faith , as breathing dot● testifie that there is Life : bus yet they are not the life of Faith :

74 As good fruits do testifie that th● tree is good , but do not make and constitute the tree to be good .

75 Justly therefore is it reckoned amongst those causes for which good works are to be done : that Faith and the Holy Spirit be not shaken off .

76 For the Scripture witnesseth ●o●● by word and by example , that those which through Faith in Christ are justified before God , if they afterward● cherish and make much of their firme● contrary to conscience , they do both lose Faith , and consequently also the grace of God , righteousnesse , the Holy Spirit , and eternall life , and also incurre eternall damnation , unlesse by true repentance they return again unto God .

77 Therefore let these admonitions of the Apostles alwaies sound in our eares , and sink into our hearts : Work out your salvation with fear and trembling . Philip. 2.12 . Let him that thinketh he standeth take heed lest he fall . 1. Cor. 10.12 . Give diligence to make your calling and election sure . 2. Pet. 1.10 . Examine your selves whether you be in the Faith , prove your own selves : Know you not your own selves , how that Jesus Christ is in you , except ye be reprobates ? 2. Cor. 13.5 .

78 The Lord Jesus the authour of our Faith , be also the finisher thereof . Hebr. 12.2 . To him be glory for ever and ever . Amen .

CHAP. XV. Wherein are contained Theologicall Aphorismes concerning Good Works , That is , Renovation of the man that is regenerate by Faith in Christ .

1 WIth Regeneration and Adoption by Faith in Christ , is Renovation alwayes joyned as an inseparable companion .

2 For even as a man by Carnall Generation is made partaker of Naturall Life , after which do follow Naturall motions .

3 So he that is born again of the Holy Spirit by Regeneration , is made partaker of Life Spirituall , after which do also follow motions Spirituall .

4 Neither Generation is without Life : neither Life is without Motion .

5 This inward Renovation is oftentimes denoted unto us by the name of Good Works , and that by a figure which is called Synecdoche .

6 For Renovation consists not onely in Outward good Works , and actions transient , but also ( and that more principally ) in the Inward renewing of the mind , will , and all the faculties of the Soul .

7 From this Inward renewing flow forth Good actions : and Outward good Works bear witnesse of it .

8 But it pleased the Holy Ghost by the name of Good Works to describe Renovation , and that for our sakes : Because Outward good Works are better known unto us , then Inward qualities of the mind , and affections of the heart .

9 Moreover , All the praise of vertue consisteth in action : Therefore we are renewed by the Holy Ghost within , that the fruits of the Spirit may appear without .

10 And last of all , By this means deceitfull Hypocrisie is excluded , which is a counterfeit shew of inward pietie : which indeed is none at all , unlesse it be also demonstrated by good Works .

11 As therefore Faith the Queen hath Contrition for her Vsher or Forerunner , so she also hath Good Works for her Waiting-maids or Followers .

12 For Good Works do not go before Justification , or before a man be justified ; but they follow after Justification , or when a man is justified . It is the saying of S. Augustine , cap. 14. de fid. & operibus .

13 But , Where Good Works appear not without , neither will I beleeve that there is Faith within . It is the saying of John Husse .

14 Neither is it any hard matter to assigne the cause of this neare Union , and indissoluble knot , which is between true Faith and Good Works .

15 For this is the Nature of True Faith , That it doth demonstrate it self by Love and Charitie .

16 He that beleeveth is born of God . John 1.13 . He will therefore resemble the nature of his Spirituall Father . Now God is Love . 1. Joh. 4.8 . And , He that loveth not , knoweth not God .

17 Faith is an inward , saving , and efficacious knowledge of God : How ●hen can that chief good choose but be beloved , if it be once truly known ? If any man love me , he will keep my words . John 14.23 . He that hath my commandments ( saith our Saviour ) and keepeth them , he it is that loveth me . ●1 .

18 From hence the Apostle concludeth : Hereby we do know that we know him , if we keep his commandments . ● . John 2.3 . And again , He that saith , I know him , and keepeth not his commandments , is a Liar , and the truth is not in him . 4.

19 Faith is the spirituall Light of the Soul : But , if there be Light within , it will shew forth the Rayes without . Matth. 5.16 . Let your Light so shine before men , &c.

20 By Faith Christ dwelleth in our hearts . Ephes. 3.17 . Where Christ is , there is the Holy Spirit ; and where the Holy Spirit is , there also are seen the Fruits of the Spirit .

21 Our Faith is the victorie which overcometh the World . 1. John 5.4 . And , What is the World ? The lust of ●he flesh , the lust of the eyes , and the pride of life . 1. John 2.16 . Where these are cherished and made much of , there the world is not yet overcome ; and therefore there is not true Faith .

22 That Faith is saving and most true , Which living is and conquering too .

23 Our hearts are purified by Faith . Act. 15.9 . Therefore they which live in securitie , and delight themselves in filthinesse and impuritie ; how can they have inward puritie of heart ? For , Out of the abundance of the heart the mouth speaketh . Matth. 12.14 .

24 These things were thus plainly to be expounded ; That we might not onely be freed from the Tridentine accusation , as if we preached onely Confidence and Assurance remote from all pietie ; but also that all vain opinion and perswasion of Faith might be taken away from all sinners that live in securitie .

25 We may make answer to them out of S. James , 2.26 . As the Body without the Spirit , ( that is , without breathing ) is dead : So Faith without works is dead also .

26 Neither onely do Good Works proceed from Faith , but , to speak the truth , there are no good works unlesse they proceed from Faith .

27 Seeing therefore Faith hath respect unto the Word as unto its Correlate : Therefore the Law of God , or the ten Commandments are the Rule of Good Works .

28 Therefore superstition and will-worship pleaseth not God , but those works onely which are done according to the Canon and rule of the morall Law comprehended and contained in the ten Commandments .

29 And we are to understand the Commandments according to the exposition of the Prophets of Christ , and his Apostles .

30 Moreover , seeing that Faith doth not arise 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 n● 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 spiritual● 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 work● ( 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 between 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 walk in Good Works . 6 Because we are to glorifie God by our Good Works . 7 That the most Holy name of God and his Word be not for our sakes evill spoken of .

67 In respect of our Neighbours , they are necessarie . 1 Because we are to help them according to our abilitie . 2 Because we are to edifie them by our good example . 3 Because we are to avoid scandal . 4 Because we are to stop the mouths of Backbiters and Slanderers , by doing good .

68 In respect of the regenerate themselves , they are necessarie . 1 Because they are to testifie by newnesse of life , that they are a new creature in Christ . 2 To prove by their walking as children of the Light , that they are delivered out of darknesse . 3 To shew forth the true fruits of Faith , and to make their calling and election sure . 4 To avoid the suspicion of Hypocrisie . 5 To escape pains temporall and eternall , which are the rewards of evil Works . 6 That by sinne they do not shake off Faith , grieve the Holy Spirit , and lose the grace of God . 7 That they may obtain of God rewards Corporall and Spirituall .

69 Faith is exercised in Good Works , and by them increaseth , and as it were waxeth fat . Luther in cap. 17. Gen.

70 These things are often to be urged , and earnestly insisted upon , That we entertain not once any such thought , as if remission of sinnes , and justification by grace , were any priviledge for ungodlinesse .

71 When as God of his mere goodnesse unto us in Christ doth receive us into Grace , that he may have a peculiar people zealous of Good Works . Tit. 2.14 .

72 Where the Apostle , in the verse ●ext but one going before , maketh three ranks or degrees of Good Works . For he requireth that we live Soberly , Righteously , and Godly in this present world .

73 To live Godly , hath respect unto the Worship due unto God , according to the first Table of the Commandments : And it comprehendeth the Love and Fear of God , Confidence in him , true Invocation , Confession , and Giving of thanks .

74 To live Righteously or justly , hath respect unto our Neighbour : And it comprehendeth all good offices of humanitie due unto our Neighbour , according to the second Table of the Commandments ; to wit , That we give all due Obedience and Reverence to our Superiours , that we afford Counsel and help to our equals , and that we defend and instruct our inferiours . Bernard . Serm. 3. de adv. Domini .

75 To live soberly , hath respect unto Our selves : And it requireth the Keeping of our bodies under , and the moderating of our passions . There is no victorie more glorious then for a man to overcome himself .

76 After the same manner doth our Saviour , ( being about to shew the manner of doing Good works , contrarie to the practice of the Hypocriticall Pharisees ) He doth , I say , make three kinds of Good Works : Alms , Prayer , & Fasting

77 By the name of Alms ( by a Figure called Synecdoche , by which , A ●art is put for the whole ) we are to understand all offices of Love and Charitie due unto our Neighbour : From whence proceedeth the difference be●ween Corporall and Spirituall Alms , ●omprehended in these verses ; Vifito , Poto , Cibo , Redimo , Tego , Colligo , Condo : Consule , Castiga , Solare , Remitta , Fer , Ora.

In English thus , To visit sick and prisoners : To give drink to the dries To feed the hungrie : To redeem Men in captivitie : To cover them that naked are : Poore strangers to invite : The harbourlesse within thy house To lodge with thee at night . To counsel such as counsel need : The faultie to chastise : To comfort such as comfort want : To forgive injuries : To bear with such as froward are In their infirmitie : To pray for such as are cast down In their adversitie .

78 By the name of Prayer likewise we understand all religious and devout service which we owe unto God : For , That our Prayers may be accepted of God , and be pleasing unto him , it is necessarie that they proceed from true Faith , Fear , and Love of God .

79 By the name of Fasting , we understand the keeping of our Bodies under : For we are so to nourish our flesh , that it may serve us and so to tame it , that it wax not proud , and lift up the heel against us , according to the counsel of Hugo .

80 From what hath hitherto been said , we gather this Definition . Good Works are the actions of men regenerate commanded by God , and done to the glorie of God , through Faith in Christ , according to the rule of the divine Law .

81 That we may be rich in them , God of his infinite mercie grant unto us for Christ his sake , who is the Authour and Finisher of our Faith and Good works : who together with the Father and the Holy Ghost is to be blessed and praised world without end . Amen .

CHAP. XVI . Wherein are contained Theologicall Aphorismes concerning the Sacraments .

1 UNto the Word of the Gospel God hath added the Sacraments , which are the Visible Word ;

2 And , The visible signes of invisible grace . August . Libr. 19. contr. Faust . cap. 16.

3 For by the Sacraments is represented unto our Eyes , what by the preaching of the Word we heare with our Eares .

4 The word Sacramentum ( which we translate Sacrament ) is extant indeed in Scripture : ( I mean in the vulgar Latine )

5 But not in that sense in which it is here used .

6 And yet we are not to interdict or forbid the Church the use of the word , as Carolstadius would have us .

7 For it were a miserable servitude , absolutely to be forbidden the use of all words unwritten .

8 Amongst profane authours this word Sacramentum is used first for money laid ( in deposito ) in the hands of the Pontifex , by the Plaintiff and Defendant , by way of caution , that he which was overcome in judgement should forfeit his money , and he which overcame should again receive his own .

9 Again it is used for that Solemn Oath which Souldiers take , according to a prescript form of words , to bind them to their allegeance and fidelitie to the State , and Governours thereof .

10 From whence afterwards it came to signifie generally any kind of oath .

11 In the Scripture , according to the Latine interpreter , Sacramentum is that which the Greeks call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Chaldees Rasa , and the Hebrews Sod .

12 Ecclesiasticall writers by the name of Sacrament understand a Ceremonie of Divine institution , by which the good promises of the Gospel are offered & applyed to those that beleeve .

13 These our Sacraments are Holy and undefiled Mysteries , as Damascen speaketh ( 4. Orth. fid. cap. 14. ) or , as out of the ancients speaketh Jeremie Patriarch of Constantinople ( Resp. 1. ad Theol. Wirtb . ) Mysteries to be trembled at . Therefore not without just cause is the name of Sacrament given unto them .

14 By the Sacraments we are bound unto God , to beleeve on him , and to obey him ; as Souldiers are bound unto their Generall by an oath . By the Sacraments we are also bound to love one another , as they which contended in judgement , having first laid their mony ( 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 an heavenly thing present , and Sacramentally united unto the Element .

52 For it is a signe that signifieth or signeth the invisibilitie of the thing signified or signed ; but presupposeth not the absence thereof .

53 A Signe is a Thing beside the Species which it representeth to our senses ; and of it self causeth us to call to mind somewhat else . August . 2. de doctr. Christ . cap. 1.

54 Therefore they that from hence , That it is a Signe , do gather that one essentiall part is absent , do it certainly for lack of wit and want of learning .

55 We dissent and depart likewise from those also who attribute too much unto the Sacraments ; in that they affirm and averre , that they conferre grace ( ex opere operato ) even upon the outward act and administration thereof .

56 Which their Position or Opinion they expound thus , That there is not required any good motion in the Receiver , but that the Sacraments have a supernaturall vertue in themselves , by which they are the cause of Grace , as fire is the cause of Heat .

57 But as the Word profits not , not being mixed with Faith . Hebr. 4.2 . So neither do the Sacraments , which are the Visible Word .

58 Neither doth it profit any thing , to have a benefit offered , unles there be one to receive it . The Word and the Sacraments are Gods Hands , by which he offereth unto us : But it is the Hand of Faith , which must receive what is offered .

59 Well saith Hugo ( 5. de Sacrament . pag. 9. cap. 2. ) The spirituall Gifts of grace are as it were certain Invisible Antidots : In the Visible Sacraments they are as it were in certain Vessels offered unto man . Now , As that which is in the Vessel is not of the Vessel , but is drawn with it : So Grace is not from the Sacraments , or of the Sacraments , but is derived from an eternall fountain ; and is sucked from thence by the Soul , in the Sacraments .

60 And seeing that the Sacraments in generall have assigned unto them this end : from hence it may be gathered , That we are to attribute the same unto the Sacraments of the Old Testament .

61 For unto Circumcision was added that promise , of being received into the Covenant of Grace , which is Emphatically set down in those words , I will be a God unto thee , and to thy seed after thee . Gen. 17.7 . Which words are to be expounded out of Levit. 26.12 . Jer. 31.1 . Mat. 22.32 . And it will appeare that in them is contained a promise of Gods grace , his speciall inhabitation , or indwelling , and eternall life .

62 Therefore we dissent & depart from those , who dispute , that the Sacraments of the old Testament were not Instrumentall causes of Grace : as if they had not some vertue from the passion of Christ &c.

63 The lesse-Principall end of the Sacraments is , To be Signes and Seals of Gods love towards us , instituted and ordained for the confirming and strengthening of our Faith .

64 For the Apostle calleth Circumcision , A seal of the righteousnes of faith . Rom. 4.11 . And the proper use of a Seal is , as we know , to testifie , confirm , and seal that thing unto which it is annexed .

65 Whereupon the Godly of former ages in time of danger did fetch solid comfort and consolation one of Circumcision , 1 Sam. 14.6 . and 17.16 , 36.

66 Moreover , what is said of the end of Circumcision , that also is rightly referred to the other Sacraments : For all the Sacraments agree in their Efficient , and Finall Genericall cause .

67 From hence it is that Baptisme is said to be A Good Consciences going unto God for counsel . The word by which it is expressed is in Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which the Septuagints in the Old Testament do use , when there is signified asking counsel at the mouth of God . Oecumenius by this word understands an Earnest or Pledge .

68 The meaning then is , That Baptisme doth testifie unto our consciences , & confirm the grace of God . And here observe that the foundation of this obsignation or sealing consists in the resurrection of Christ : For ( as it is , Rom. 4 , 25. ) He was raised again for our justification : upon which follows peace of conscience , or peace with God . Rom. 5.1

69 Hither do we referre that place . 1. John 5.8 . There are three tha● bear witnesse in earth , the Spirit , and the Water , and the Bloud . The Paraphrase of which place , according to the scope of the Text , and the Analogie of Faith , is this , That the Holy Spirit in the ministerie of the Gospel ( which is The ministration of the Spirit . 2. Cor. 3.8 . ) and the Water in Baptisme ( which is The washing of water by the Word . Ephes. 5.26 . ) and the Bloud ( which in the Lords supper is offered unto us to drink . 1 Cor. 11.15 . ) do testifie and bear witnesse concerning the Fatherly goodnesse and love of God towards us .

70 Hereupon Tertullian ( Libr. de poenitent . ) calleth Baptisme the Obsignation or Sealing of Faith : and Augustine ( de Catech. rud. cap. 26. calleth the Sacraments , Seals .

17 We dissent then and depart from those who deny that the Sacraments are Seals sealing unto us the promise of Grace .

72 Secondarie and Lesse-principall ends of the Sacraments we may reckon up many : as , That they are the very Nerves and Sinews of publick societie , concord , and agreement ; That they are the Badges and cognizances by which the Church is distinguished from other assemblies ; That in them we are tyed and bound unto God , to Faith , and to Obedience ; That they are the Types and resemblances of vertues , but especially Love , &c.

73 The Schoolmen dispute , That in or by some Sacraments there is a Character imprinted .

74 Which they describe after this manner , That it is a spirituall stamp imprinted by God alone in the soul of man at the receiving of the Initerable Sacrament , ( that is , the Sacrament of Baptisme , which is not to be reiterated or repeated ) remaining Indelible , ordinarily .

76 About the Quidditie , Subject , and End of this Character , we might reckon up their wonderfull strange and miserable jarres and contentions .

77 But we conclude with Biel ( 4. Sentent . ) That neither necessarie reason doth demonstrate , nor evident authoritie prove , that we are to hold any such Character .

78 For all the authorities brought out of Dionysius , Augustine , Damascen and Lombard , are expounded truly , and more pertinently unto the minds of their authours , of the Sacrament or Sacramentall form of Baptisme , then of any Character imprinted really in the Soul . This saith Biel.

79 Therefore that Character of theirs is Indelible indeed : because it is not written at all .

80 And thus much concerning the Sacraments in generall . Out of that which hath been said we gather their definition , after this manner , The Sacraments are sacred and solemn actions instituted by God , in which God , by the ministerie of man mediating , doth dispense a certain thing , instituted by his peculiar word , to offer , apply and seal unto those that beleeve , the proper promise of the Gospel .

82 Of which that we may worthily partake , and to our salvation , God grant unto us who is the onely Authour of them , blessed for ever . Amen .

CHAP. XVII . Wherein are contained Theologicall Aphorismes concerning the Sacrament of Baptisme .

1 BAptisme is the Porch or first Gate of Grace , the Entrie into the Church , the Key of the Kingdome of heaven , and ●he Investiture of Christianisme , or ●●e putting on the robe or liverie of ●hristianitie .

2 And therefore being the first Sa●rament of the New Testament , it is ●or that cause called the Sacrament of ●●itiation .

3 Baptisme , generally taken , signifi●th any washing , dipping , or dying , whether it be done by immersion , affusion , or aspersion .

4 It is taken Metaphorically in Scri●ture , for the Crosse and calamities . Matth. 20.23 . for the visible and large effusion of the gifts of the Holy Ghost . Acts 1.5 . for the miraculous passing of the Israelites through the sea . 1. Cor. 10.2 .

5 It is taken Synecdochically , for the doctrine , and indeed the whole ministerie of John the Proto-Baptist , that is , which first baptized . Matth. 3.11 .

6 Specially and by way of Excellencie , yea and by the common use of the Church , it is taken for that solemn mysterie of Initiation , to wit , the first Sacrament of the New Testament .

7 Which , in respect of one of the Essentiall parts thereof , is called Water . John 3.5 . In respect of its Essence , T●● washing of water by the Word . Eph●● 5.26 . In respect of the Effect thereof , The washing of regeneration , and renewing of the Holy Ghost . Tit. 3.5 . In respect of the Type thereof which went before , Circumcision made without hands . Coloss. 2.11 .

8 The Prime Authour of Baptisme , and therefore the Proper and Principall Cause , is God .

9 For God by his prophets in the Old Testament did preach by Types and Prophesies concerning this saving L●ver ●r washing of Baptisme .

10 The Types are , Noahs ark in the ●loud . 1. Pet. 3.20 . Circumcision . Coloss. 2.11 . The passing of the Israelites through the red sea . 1. Cor. 10.2 . Waters mixed with the bloud of the bird that was killed , which cleansed the leprosie , Levit. 14.6 , 7. The water of Expiation , or Separation , whereinto were drewed the ashes of the red heifer . Numb . 19.17 , &c. Divers washings , ablutions , and aspersions used by the Jews . Heb. 9.10 . The water of Jordan , by which Naaman was cured of his leprosie . 2. Kings 5.14 .

11 The Prophesies consist partly in proper words , and partly in words Al●egoricall . The Lord sitteth upon the floud . Psal. 29.10 . There is a river , the streams whereof shall make glad the citie of God . Psal. 46.5 . The Gentiles shall bring thy sonnes in their arms . Isai . 49.22 . I will sprinkle clean water upon you : and you shall be clean from all your filthinesse . Ezech. 36.25 . It shall come to passe that every thing that liveth , which moveth , whithersoever the rivers shall come , shall live . Ezech. 47.9 . In that day there shall be a fountain opened to the house of David , and to the inhabitants of Jerusalem , for sinne and for uncleannesse . Zechar. 13.1 . A fountain shall come forth of the house of the Lord , and shall water the valley of Shittim . Joel 3.18 .

12 The same God it is , which sen● John to baptize , or to baptize with water . John 1.33 . From whence it is said , That his Baptisme is from heaven . Matth. 21.25 . and the Pharisees , refusing to be baptized of him , are said to have rejected the counsel of God . Luke 7.30 .

13 This Divine Institution of Baptisme , Christ after his death and resurrection did as it were renew by a solemn promulgation , and command to continue the same throughout the whole world .

14 Therefore the Baptisme of John was the same Sacrament with the Baptisme of Christ , that is , which Christ administred by his Apostles , and doth at this day administer by the Ministers of the Church : It had also the same efficacie ; neither was it necessarie that after the Baptisme of John the Baptisme of Christ should be received .

15 The same Causes and the same ●●fects do argue that the Sacrament of ●aptisme , both Johns and Christs , was ●he same .

16 Yet notwithstanding we do not ●eny but that with the Baptisme of the ●postles there was joyned also the visi●●e effusion of the miraculous gifts of ●●e Holy Ghost : which was wanting ●o Johns Baptisme .

17 Now God administers this Sa●rament , not Immediately , but by the Ministers of the Church , unto whom his doth Ordinarily belong , as unto ●he Stewards of the mysteries of God . ● . Cor. 4.1 .

18 Again , Forasmuch as they are ●●e Ministers of anothers good , their ●ites do not take away the essence and ●enefit of Baptisme .

19 And therefore even Hereticks ●●emselves , if they do observe the Sub●●antialls of Baptisme , they do admi●ister true Baptisme .

20 Which also we determine in that ●●use , when the Minister of the Church ●rivately and secretly doth favour and ●●erish an heresie contrarie to the truth ●f Baptisme , and the doctrine of the ●hurch .

21 But those which are baptize by Hereticks without the invocation o● the Holy Trinitie , and afterwards com● unto us , we pronounce that such ar● to be Baptized ; but we : do not say , Rebaptized : For it is not to be beleeve● that they were ever baptized , whosoever were not baptized In the name of the Father , and of the Sonne , and of the Holy Ghost .

22 The externall Element of Baptisme is water ; water naturall and elementarie .

23 Whosoever therefore do eithe● substitute and use in stead of water an● other liquour , or any other externall Element ; or else are of opinion that they may be substituted & used in the stea● thereof : They depart from Gods institution .

24 But yet Baptisme is not simpli●● water ; but the washing of water by th● Word . Ephes. 5.16 .

25 Therefore neither Water without the Word , nor the Word without the Water , hath the nature , force , and vertue of Baptisme .

26 That Word is the word both of Command and of Promise .

27 For the Apostles are commanded to go and teach all nations , Baptizing them in the name of the Father , and of the Sonne , and of the Holy Ghost . Matth. 28.19 . And there is a promise added , That he that beleeveth and is Baptized , shall be saved . Mark 16.16 .

28 Therefore , according to this word , all the Holy Trinitie , The Father , the Sonne , and the Holy Ghost , are present at Baptisme , as at the Baptisme of Christ , who is the Head of the Church . Ephes. 1.22 .

29 The Father , for his Sonne our Mediatours sake , doth receive him that is Baptized , into grace : The Sonne by his own bloud doth cleanse him from all his sinnes : The Holy Ghost doth regenerate and renew him unto eternall life .

30 And , if all the most sacred and Holy Trinitie be present ; then also Christ God and Man is certainly present , and by his bloud washeth him that is Baptized , from all the filthinesse of his sinnes .

31 From whence it is , that the Antients say , and Luther repeats it , That Baptisme is red with the bloud of Christ . August . tract . 11. in Joan. Beda in Psalm . 80.

32 We must not therefore look upon the water of Baptisme according to the naturall properties and use that it hath in common life : But we are to have an eye unto it as it is a Sacrament , and means sanctified by the word of God , with which and by which 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 we have received ; and beleeve , as we are Baptized ; and glorifie the Father , the Sonne , and the Holy Ghost , as we have beleeved . Basil . Epist . 78.

45 From this Fountain flow forth all the praises which are extant in the writings 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 which the Church may be cleansed . Ephes. 5.26 . Sinnes may be washed away . Act. 22.16 . Christ may be put on . Gal. 3.27 . And , in a word , 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 what was done there in visible signes , we 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 reneweth us , and prepareth himself a dwelling-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 alwaies 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 Which 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 work 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 we may return , and be received again into it .

55 Unto whom this Sacrament appertaineth and belongeth , we learn even from Gods own institution : by which it is commanded , that all nations should be baptized .

56 Yet the order and manner which 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 : we must answer distinctly concerning both .

58 Those Infants are to be baptized who are either born of Christian Parents , ( it matters not whether one or both the parents be Christians ) or else are to be brought up under them .

59 Therefore Bastards , and children that are found , whose parents are not known , are not excluded from the benefit of Baptisme ( although it be doubted of by some ) nor yet those who 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 women 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 will 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 wit , Baptisme , which 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 understand after what manner the Holy Ghost worketh : yet we must not therefore deny the working of the Holy Ghost .

70 If a question be moved concerning Infants departing without Baptisme : we must proceed distinctly .

71 Those which are without the Church , are left to the judgement of God .

72 But those which being born of Christian parents , by reason of some case of urgent necessitie could not be baptized ; or those which die in their mothers wombe : those I say , by the prayers of their parents and the Church may be commended unto God ; but are not excluded from the fellowship of the kingdome of heaven .

73 It remains now that we speak something concerning certain Circumstances which are wont to be observed at the administration of Baptisme .

74 Impious and superstitious ceremonies are to be rejected .

75 But what rites and ceremonies are of their own nature indifferent , and of a middle rank , and not repugnant to the Analogie of faith , but rather commended by the authoritie of the Apostles and the Primitive Church , and further , do make the action , use , and efficacie , yea the necessitie and dignitie of Baptisme more conspicuous to the eyes of the ruder sort : such as those are not Simply , and to the scandal of the Church , to be rejected .

76 Exorcisme is to be expounded after this manner , That it is a testimony that infants are by nature under spirituall captivitie in the kingdome of the Devil ; That by the vertue and efficacie of Baptisme they are translated from the kingdome of Satan unto the kingdome of Christ ; That the end of the Ecclesiasticall ministerie consisteth not onely in the application of Christs benefits , but also in a continuall warring and fighting against Satan .

77 But the Church hath liberty to propose and expound the doctrine concerning originall sinne , the power and kingdome of Satan , and the efficacie of Baptisme in other words more agreeable unto Scripture . Chem●it . part . 3. loc. Theolog. pag. 178.

78 It is a most ancient custome , a● the Baptisme of infants , to have Sureties , which we call Godfathers and Godmothers : Whose office it is , First , to pray for them , that God would receive them into grace by Baptisme ; Secondly , by their answering to repeat that , which Christ , as the mouth of the infants , hath witnessed for them ; Thirdly , to instruct them in the principles of religion , if their parents be dead .

79 Imposition of names is rightly used in Baptisme : not onely because it was formerly used in Circumcision ; but especially , because it puts us in mind that in Baptisme our names are written in the book of life . Luke 10.20 . Revel. 20.15 . and that our names are enrolled in the Catalogue of Christian souldiers , from thenceforth alwayes to fight under the banner of Christ .

80 Concerning other ceremonies and circumstances , more shall be said in another place : One thing onely we adde , That it were to be wished that at a full congregation in the Church at Morning prayer children were baptized ; that so the administration of this most sacred mysterie might be performed with more attention and devotion .

81 Neither yet do we say , that rashly and unadvisedly any man out of his own private fansie may depart from the custome of the Church wherein he liveth : nor do we prescribe Laws for cases of necessitie .

82 From all that hitherto hath been said , we gather That Baptisme is the first Sacrament of the New Testament , in which a living man it dipped into water , or sprinkled with water , In the name of the Father , and of the Sonne , and of the Holy Ghost ; that being regenerated and renewed , he may be made an heir of everlasting life .

83 God , who by Baptisme hath received us into the covenant of grace , keep and preserve us in the same even unto the end . Amen .

CHAP. XVIII . ¶ Wherein are contained Theologicall Aphorismes concerning the Lords Supper .

1_THe latter Sacrament of the New Testament is , The Lords Supper , so called from the Authour and time of the institution thereof , 1. Cor. 11.20 , 21 , &c.

2 It is also called The Lords Table , to distinguish it from profane eating and drinking . 1. Cor. 10.20 , 21 , &c. And again , The communion of the body and bloud of Christ . 1. Cor. 10.16 . because therein consisteth the essence of this Sacrament . And again , The Testament of Christ . Luke 22.20 . 1. Cor. 11.25 . because therein do appear all the requisites of a Testament . And again , The breaking of bread . Acts 2.42 . and 20.7 . because by it the bread in the Eucharist was prepared of old to be distributed .

3 It was called by the ancients , the Eucharist , or Giving of thanks . 1. Cor. 11.24 . Because solemn thanks were to be given to Christ at the celebration of this Sacrament . Again , It was called , a Synaxis , or coming together . 1. Cor. 11.20 . Because this Holy Supper was wont to be celebrated in a full congregation in the Church , and was a signe and pledge of their mutuall conjunction in Christ . Again , It was called , an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or a feast in Love and Charitie , by reason of Holy feasting instituted and made of gifts conferred in common . Again , It was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Liturgie : Because it is no small part of publick and common service .

4 The name of Missa which is taken for the Masse , had its beginning from the form of dismissing the people used by the ancients , when they said unto the Catechumeni , to the possessed of evil Spirits , and to the Excommunicate , Ite : Missa est . Beat. Rhenan . super 4. libr. Tertull. adv. Marc.

5 The Types of this Sacrament in the Old Testament are sundrie and divers ; but the best are these : The Paschall Lambe . Exod. 12.27 , &c. 1. Cor. 5.7 . and , Manna , Exod. 16.15 . John 6.49 . The corn of heaven . Psalm . 78.24 . Angels food , vers. 25.

6 The Authour of this Sacrament , who did both institute and commend it unto his Church , is Christ . Matth. 26.26 . Luke 22.19 . 1. Cor. 11.23 .

7 Who , seeing that he is true God , and One with the Father and the Holy Ghost , Omnipotent , True , All-wise , our Mediatour and Saviour : Therefore , if we desire truly to be his Disciples , we must without any tergiversation , backsliding or unwillingnesse beleeve his words and rest on them . John 8.31 .

8 And the Sonne it is who still to this day doth exhibite unto us his Body and Bloud , at the distribution of the bread and wine in the Eucharist , to be eaten and drunk by us .

9 Beleeve ye all therefore , that even now the Supper at which Christ sat down , is here celebrated : For there is no difference betwixt this and that : They have both one Authour . Do not think it is the Priest or Minister , but Christ himself that stretcheth forth his hand unto thee . Chrysost. Hom. 51. in Cap. 24. Matth.

10 Yet he doth not administer this Supper now immediately by himself , as he did at the first Institution : But it hath pleased him to use the Ministers of the Church to this purpose ; because they are The Stewards of the Mysteries of God . 1. Cor. 4.1 .

11 The Eucharist consists of two things ; an Earthly , and an Heavenly : The Earthly is Bread and Wine ; the Heavenly is the Body and Bloud of our Lord. Iren. Libr. 4. Cap. 3.4 .

12 That which we see , is the Bread , and the Cup , as our eyes declare unto us : but the Bread and Wine which we are to look up unto with the eye of Faith , is the Body and Bloud of Christ . These therefore are called Sacraments ; because in them one thing is seen , and another understood : That which is seen hath a Corporeal species , or bodily shew ; but that which is understood , hath a Spirituall fruit . August . Serm. ad Naoph . Bed . in 1. Cor. 10.

13 Because therefore Bread and Wine are by Christs own Institution ordained and appointed for this Sacrament : Neither of these Elements are to be changed for any other , which may have some resemblance with them .

14 Nothing can be better here , nothing more holy , nothing more safe , then for us to be content with Christs authoritie alone .

15 But , as concerning the Bread , whether it be Long or Round , Great or Small ; and as concerning the Wine , whether it be Red or White : It matters nothing to the integritie or Perfection of the Sacrament , inasmuch as it detracts nothing from the Institution of the Sacrament .

16 The Nicene Canon we exceedingly approve . We take not much , but little : that we may know that these things are not taken for Satietie , but for Sanctitie .

17 In like manner whether the Bread be Leavened or Vnleavened , we think ' it not much materiall : neither do we like of that wrangling and jangling about the Bread , which was of old so frequent in the Greek and Latin Churches .

18 But yet we following the custome of the Church , do use Bread unleavened , for the example of Christ , and many good lessons not to be contemned , which the Unleavened Bread doth afford .

19 To mingle water with the Wine in the Eucharist we hold it not necessarie , forasmuch as there is expresse mention made onely of the Fruit of the vine , Matth. 26.29 .

20 But this we hold necessarie , That not onely the Bread , but the Wine also is to be distributed to all those that come with reverence to this venerable Sacrament .

21 Either let them receive the Sacrament in both kinds or in neither : For there can be no division of one and the same mysterie without grand sacriledge .

22 Eating and drinking is distinctly instituted and ordained by that wisdome unto which all humane wisdome concerning the inseparabilitie of the Living Bloud from the Living Flesh , must give place : For here we are not to dispute out of humane reason ; but we are to look unto the will of Christ , who instituted no imperfect Feast , but with the meat added drink also . Andr. Fric . 4. de Reip. emend . Cap. 19.

23 What God hath joyned together , let no man put asunder . Matth. 19.6 .

24 We do not dislike searching out divers Analogies or Resemblances between the Bread and the Body of Christ , and between the Wine and the ●doud of Christ : but we must beware ●●at we place not therein all the Sacramentall office of the Bread and Wine a the Eucharist .

25 For herein doth that consist , That ●he Bread in the Eucharist be the Communion of the Body of Christ ; and the Cup of Blessing , the Communion of the ●loud of Christ . 1. Cor. 10.16 .

26 We hold no Locall Inclosing of ●he Body into the Bread , or the Bloud ●nto the Wine ; nor any Impanation , or Incorporating into Bread ; nor any naturall Inexistence ; nor any Delites●ence , concealment , or lying-hid of ●he Body under the Bread ; nor any Pe●etration of two Bodies ; nor any Ca●ernaiticall Creophagie , or eating of ●lesh which the Capernaites did hold .

27 For all these are but the dreams of humane Reason , being too curious to enquire into the manner of the Sacramentall presence : and they proceed for the most part from a lust and desire to calumniate .

28 But this we hold , according to the Apostle , That the Bread in the Eucharist is the Communion of the Body of Christ ; and the Wine , the Communion of the Bloud of Christ .

29 The Form of this Sacrament consists in the Blessing of the Bread and Wine ; and in the Distributing of the Bread and Wine so blessed ; and in the Eating and Drinking of the Bread and Wine so distributed .

30 This Sacramentall Blessing consists not in any Magicall conversion of the Bread into the Body of Christ , and the Wine into his bloud , by any vertue lying hid in the words :

31 But it is a sacred and efficacious destinating or setting a part of the externall elements to a Sacramentall 〈◊〉 : which is therefore called Consecratine .

32 When the Minister therefore of the Church , following the institution of Christ and the example of his Apostles ( concerning which speaketh Gregorie , Lib. 1. Cap. 63. in Registro : and Platina in the life of Sixtus the first , and many others ) when the Minister , I say , doth repeat the words of institution , saying first over the Lords Prayer : we must not in any case think that it is a mere Historicall reading of the Text.

33 For , First , The Minister doth testifie , that he neither doth , nor hath any will to do any thing according to his own will and pleasure , or in his own name ; but that as the lawful Steward of the Mysteries of God he doth execute his function in performing this sacred and solemn action in the name of Christ .

34 Secondly , He doth by this means set apart the Bread and Wine for an Holy use , that afterwards they are no more mere Bread and Wine , but the Sacraments of the Body and Bloud of Christ .

35 Thirdly , He doth earnestly pray , that Christ would be mindfull of his promise , and vouchsafe to be present at the Sacramentall action , and distribute both his Body and Bloud together with the externall Elements , or the Bread and Wine .

36 Last of all , He doth testifie that by vertue of the Lords institution and promise , the Bread in the Eucharist is the Communion of the Body ; and the Cup of Blessing , the Communion of the Bloud of Christ : and further doth admonish all those that intend to receive the Sacrament , to remember that they are Christ Guests , to rely on his words with true Faith , and to come with due preparation , that so they may receive it unto their salvation .

37 But thus much we must know , That the Scripture doth not in any place say , that by consecration or blessing , the Bread is turned into the Body , and the Wine into the Bloud of Christ . Yea , the Scripture is expressely against it .

38 And Transubstantiation ( a thing barbarous both for Name and Nature ) gathers little strength from the Disputation of some of our modern writers , who thus expound it , That the Body of Christ is made of the Bread , not as of the Matter ; as it was made of the flesh of the Virgin Marie ; but as from a Term ( à Quo , or ) from whence , as Heaven was made of Nothing , the Night is made of the Day , and the Wine was made of Water .

39 For besides that they digresse from the opinion of their predecessors , ( for they held the Essentiall conversion of the Bread and Wine into the Body and Bloud of Christ ) they do also involve and intangle themselves in very great difficulties .

40 For whosoever saith that one substance is converted into another , when it onely succeeds in the place thereof , he abuseth names .

41 Who ever said , that Nothing was transubstantiated into Heaven , or that the Day is transubstantiated into Night ?

42 But if the Body of Christ is made of the Bread after the same manner as Wine was made of Water , it followes , That the Essence of the Bread is converted into the Body of Christ ; that the accidents of the Bread do perish ; that the Masse-Priests by the same power do turn the Bread into the Body of Christ , as Christ turned the Water into Wine : And so they become the Creatours of their Creatour , and Makers of their Maker . Stella Clericorum .

43 It was a Sacrament that Christ would institute , and not a New creation : It was the Communion of his Body and Bloud by the externall Elements of Bread and Wine , that Christ would institute , and not the Transubstantiating of them into an heavenly matter .

44 And that it may appear how little or no foundation there is for Transubstantiation in these Words of Christ , This is my Body , We will pas● by all others , and heare onely w●● Biel , the Compiler of School-Divin●tie , saith concerning this matter .

45 Thus saith he ( Lib. 4. Sent. Di● 11. q. 1. Art. 3. Dub. 1. ) All Affirmati●● Propositions , in which the Terms s●●nifying Bread and Wine are put int● Nominative case , are false . As , Brea● is the Body of Christ ; That which Bread , is , was , shall , or can be the B●dy of Christ . ( He disputes upon th● Hypothesis of Transubstantiation Again , Those Propositions are tr●● in which the Term ( à Quo , or From whence , that is , the Bread and th● Wine , is expressed by the Ablative c●● with a Preposition ( Ex , or De ) Of , ●● From : or the Term ( ad Quem , or Whereunto , that is , the Body and Blou● of Christ , is expressed by the Accus●tive case with a Preposition . So the these Propositions ( if they be foundin● Scripture ) are true : Of Bread is mad● the Body of Christ , Of Wine is made th● Bloud of Christ ; and these likewise a● true ( if they be found in Scripture Bread is changed , converted , or Transubstantiated into the body of Chris● &c. So saith Biel.

46 Therefore down falls all their work , which for the rearing up of their tower of Transubstantiation , they build upon these words of Christ . For there is not any place to be found in Scripture where Christ saith , Of this bread is made my Body , Of this Wine is made my Bloud .

47 Upon their Transubstantiation , ●he superstructure is , The Reposition , or laying up , Circumgestation , or carry●ng about , Adoration , or worshipping of the externall Elements . Therefore we may passe the same judgement upon them .

48 The second Sacramentall action ●s , the Distribution : before which goes Fraction , or breaking of the ●read .

50 Whether the bread be broke before the blessing or after , it matters not much , if so be that it be distri●uted .

51 For the breaking of the bread ●oth not constitute a peculiar Sacramentall act , but it is an act of the Minister preparing it to be distribu●ed .

52 Again , It neither addes to , nor ●akes from the integrity and perfection of the Sacrament , whether the externall Elements of bread and wine be given into the hands or put into the mouthes of the Communicants .

53 For we are alwaies to distinguish between the Thing and the Manner of the thing , Giving and the Manner of giving .

54 The Third Sacramentall action , is eating and drinking : which hath not respect unto the bread onely and apart , or to the wine onely and apart , but unto that Bread which is the communion of the Body of Christ , and to that Wine which is the communion of the Bloud of Christ . 1. Cor. 10.16 .

55 This eating is neither merely naturall , nor merely spirituall , but Sacramentall , depending on the Sacramentall union of the bread and body of Christ .

56 As therefore the Sacramentall union , by which in the true and lawfull use , the body of Christ is united with the bread , and the bloud of Christ is united with the wine ; So also the Sacramentall eating and drinking depends on the institution of Christ , who is true and omnipotent ; but it cannot be comprehended by humane reason , neither must it curiously be searched into .

57 If then thou opposest the spirituall eating to the naturall , carnall , physicall , locall , and Capernaiticall : then rightly do we say that the eating of the body of Christ with the bread is spirituall .

58 But if by spirituall eating thou understandest that whereof John speaketh in the sixth chapter ; that appertaineth to the fruit of the Supper , and therefore undoubtedly not to the essence thereof .

59 The end of the Holy Supper is set down in these words of Christ , Do this in remembrance of me . 1. Cor. 11.24 .

60 Which remembrance hath respect unto the words foregoing , to wit , How that body is eaten in the Supper which was delivered to death for us , and that bloud is drunk which on the altar of the crosse was poured forth for our sinnes .

61 From whence it appeareth , that the primary and principall end of the Holy Supper is the confirming of our faith .

62 Which comprehendeth in it these fruits : That in the true and saving use of the Holy Supper the promise of the forgivenesse of sinnes is sealed unto us ; That the grace received in Baptisme ● confirmed in us ; That the covenant of friendship and reconciliation between God and Man is renewed in us ; That we are again ingrafted into Christ ; and , That we are fed with incorruptible food , by faith , unto everlasting life .

63 To speak all in few words , These taken and drunk by us , make Christ to abide in us , and us in him . Hilar. El: de Trinit .

64 The bread in the Eucharist is called by Ignatius , The Medicine of immortalitie , and an Antidote against the poison of sinne . By Basil it is called , The viaticum or viand of eternall life , and an Apologie which is well accepted before the judgement-seat of God . By Damascen it is called , The pledge of the kingdome and the life to come .

65 Lesse-principall ends we may reckon up many : For by the use of this Sacrament we approue unto God our Obedience ; unto Christ our Thankfull remembrance of his great benefit ; unto Men our Repentance , our Consent in doctrine , and our earnest studie and desire after Love and Charitie .

66 But that this mystery is either a Propitiatorie or Impetratorie sacrifice , this we utterly deny .

67 For there is but one Priest of the New Testament , one Propitiatorie sacrifice , one oblation .

68 Unto the use of the Holy Supper are to be admitted onely Christians , and such Christians as can trie and examine themselves . 1. Cor. 11.28 .

69 From hence is to be understood , what we may judge of notorious sinners , which will not trie and examine themselves : and what also of children , and others , which 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 with 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 we be asked the question ; our answer 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 with 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 whole 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 alwayes some true godly which persevere in the true faith even unto the end ; with whom 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 two 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 , with which 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 which 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 , inward regeneration , and the inward dwelling of the Holy Ghost .

13 But yet we are not to seek for the Invisible Church without the Visible , seeing that it is included within it : For the elect are not to be sought for without the company of those which 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 dwell together ; in the same garden , the Nettle and the Myrtle , in the same wood the low 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 with 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 , which are in and of the Church .

19 For there is a manifest and evident difference between the truly regenerate , and the hypocrites , which are onely joyned unto the Church in an outward 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 , which 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 the true Doctrine , at all times , and in all places , whether they lived in former ages , or whether they be at this day yet living .

25 But it is necessarie that this consent be grounded on the Catholick writings of the Prophets and Apostles , which are the onely foundation of the Church .

26 It is called Apostolick in respect of the Doctrine of the Apostles ; because it began in the New Testament to be propagated by the Apostles ( which taught none other things then those which the Prophets and Moses did say should come . Act 26.22 . ) and because it is yet at this day gathered together by the Doctrine of the Apostles sounding in the Scriptures .

27 From whence it may be easily gathered , what are the true Characters and signes of the True Church , to wit , The pure preaching of the Word ; and the Lawfull administration of the Sacraments .

28 For seeing that the Church is nothing else but a Company of such as professe the true Doctrine of Christ publickly , and use the Sacraments lawfully ; and there is no surer note of a thing then its Form : Therefore we conclude , that these and no other are the true , proper and genuine Characters , tokens , and cognizances of the Church .

29 If there be assigned any other ; as the Catholick name , Antiquitie , Duration , Amplitude , Succession of Bishops , Temporall felicitie , &c. I say , These are common to other Societies and Companies as well as to the Church ; neither are they of any force to prove a true Church , unlesse they exactly agree , and are joyned with the other notes before mentioned by us .

30 Wherefore we thought good to note the words of Stapleton ( in relect. princ . fid. Controv. 1. Quaest. 4. Art. 5. pag. 113. ) Even as , saith he , little children do distinguish a man from a beast , by the external lineaments of body , and outward figure of a man ; because they are led onely by their sense : And those which are of riper yeares and have the use of reason , but yet are rude and unlearned , do it by operation ; of life and functions which are onely proper to a man , as to speak like a man , to walk like a man , &c. But they which are wise and prudent whose judgement pierceth deeper , do it by prudence and understanding , and other endowments which are proper unto man after a farre more excellent manner :

31 So the Church of Christ is by those that are wise and Spirituall ( such as are the Teachers and Pastours of the Church ) known by the sound Doctrine and the right use of the Sacraments . But as for those which are unlearned , weak , and little in Faith , who are not able to judge of the Doctrine it self considered in its causes , principles , and means ; as also those which are without Faith , who know little or nothing of the Church : they judge onely by the outward face and appearance , and by the multitude of the people which beleeve , and their Pastours .

32 This Similitude or Comparison of Stapletons we thought worthy to be noted . For from hence it may be concluded , that our notes of the true Church are proper , genuine , and well beseeming spirituall men ; but theirs are doubtfull and uncertain .

33 The outward shew and face of the Church shadowed out by lineaments , we willingly grant unto them : But as for the Soul thereof , that must they leave unto us .

34 Hither belongeth that which Bellarmine himself openly confesseth , That by those notes and marks by him assigned , it is not proved evidently to be true , That the Church of Rome is the true Church of God , but yet it is made evidently credible . Libr. 4. de Eccl. cap. 3. Col. 210.

35 Furthermore seeing that the Gospel is not preached , nor the Sacraments administred with like sinceritie in all particular Churches ; but the leaven of humane traditions and inventions is mixed with the pure masse of Gods Word : Therefore in this respect , and in this sense , the Church is said to be more pure , or more impure , comparing one with another .

36 So Christ would have the Scribes and Pharisees to be heard , Sitting in Moses Chair . Matth. 23.2 . that is , delivering the Doctrine which Moses delivered ( according to the interpretation of Biel. 4. Sent. Dist . 1. Quaest. 4. Art. 3. ) But withall he gives an Item , to beware of the leaven of the Pharisees , that is , their false Doctrine . Matth. 16.6 .

37 God can even by a corrupt Ministerie beget spirituall children unto himself . Ezech. 16.20 .

38 The eares of the hearers are many times more pure then the lips of the teachers .

39 So the Popish Church is not a true and pure Church : But yet in former ages under Popery did God gather , and even at this day still doth gather , unto himself a Church .

40 Our Churches are gone out of the Romish Babylon according to Gods command . Jerem. 15.19 . They have taken forth the precious from the vile ; They have accepted , and do still professe and maintain the writings of the Prophets and Apostles , & the Doctrine which is conformable and agreeable unto them , separating them from the leaven of humane traditions .

41 Can any one then deny that out Church is Apostolick ? Such as the Doctrine is , such is the Church : The Doctrine is Apostolick ; And therefore our Church is also Apostolick .

42 Let them therefore either convince us out of the writings of the Prophets and Apostles , to have departed from the Doctrine of the Prophets and Apostles : or let them not deny unto us the name of Catholick and Apostolick Church .

43 And here we would have it accurately to be observed , what the Acts of the Diet at Auspurg Anno 1530. do witnesse , How that the chiefest of our adversaries there confessed that the confession of our Faith could not be refuted out of Scripture .

44 Hither will we adde out of S. Augustine ( Epist . 166. ) that , In the Scriptures we have learned Christ ; in the Scriptures we have learned the Church . And , why then do we not in them retain both Christ & the Church ?

45 And again , we have another saying out of S. Augustine ( De unitate Eccl. Cap. 2. ) which makes against them : Between us , saith he , and the Donatists ( the Romanists ) the question is , Where the Church is . What then shall we do ? Shall we seek it in our own words , or in the words of our Lord , which is the Head of the Church ? In my judgement , we ought rather to seek it in his words , who is Truth it self , and best knows his own body .

46 And further we urge upon them that Exclusive particle of S. Chrysostome ( Hom. 49. oper. imperf. in Matt. ) They which would know which is the true Church of Christ , can know by no other means but Onely by the Scriptures .

47 The word of God , which this day is not extant but in the writings of the Prophets and Apostles , is the seed , the foundation , and as it were the soul of the Church : If the Church departeth from the tract thereof , it departeth into errour ; and that so much the more grievous , by how much the more remote and distant from the sinceritie of the 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 we are to distinguish between the Catholick Church , and Particular Churches .

50 Again we are to distinguish between errours overthrowing the Foundation , and stubble built upon the Foundation .

51 And again we 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 follow 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 , who teacheth his Church by the Scriptures and in the Scriptures : The Church doth not erre as farre forth and as long as it follows 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 which Christ bring us , who is the Head thereof . To whom 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-wealth ; 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 , we are to consider the lawfull Vocation thereunto , and the faithfull Discharge thereof .

6 Vocation is certainly necessarie for Ministers of the Church , and that such as is lawfull .

7 For , How shall they preach except they be sent ? Rom. 10.15 .

8 The power and right of calling Ministers is Gods own : It is he who , 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 New .

11 Which manner of calling the Apostle , Gal. 1.1 . describeth thus , That it was neither of man , nor by man , but by Jesus Christ , and God the Father who raised him from the dead .

12 With which description this is nothing repugnant , That sometimes by some Prophet or Apostle , or else by lot , this immediate vocation or calling of God is outwardly declared .

13 The Immediate vocation or calling is alwayes accompanied with 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 was Immediately called .

16 But by these Testimonies of Immediate Vocation , we understand the peculiar declaration and manifestation of the Spirit , and the singular power 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 which 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 with power and authority to preach every where .

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 word of God .

22 Where we 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 , when he calleth by a Mediate Vocation , useth the ministerie of the Church .

27 For unto the Church hath he committed the pledge of his word . 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 power 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 we 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 ●ut among you seven men of honest report , full of the Holy Ghost and wisdome , whom we may appoint over this busines● Acts 6.3 . and again , Elders were ordained in every Church by suffrages or voices . Acts. 14.23 .

32 Whereupon were 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 with 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 ( Li●i . ● Epist. 4. ) is especially to be noted where it is said , The people especially have power of electing such as are worthy and refusing such as are unwort●● to be Priests , and we see apparently that it descends by authority from above , That the Priest be elected in the sight and presence of the people , and be approved and thought worthy by publick judgement and testimonie .

36 Wherefore seeing that the power and right of calling Ministers belongs unto the whole Church ; neither let the Presbyterie alone , nor the Magistracie alone , nor the rest of the multitude alone , usurp & challenge to themselves this power .

37 For what concerns all , that must all have a care of .

38 But let all things be done decently and in order . 1. Cor. 14 40.

39 The publick and solemn testification of this Mediate Vocation , is the rite of Ordination ; by which in the sight of●God and in the presence of the whole Church , the person lawfully called is separated from the rest of the multitude to this charge and office , and is commended unto God by prayers , and hath a publick testimony of his foregoing Vocation .

40 We deny that Ordination is a Sacrament , if the word be properly and strictly taken .

41 For it wants the outward Element expressely instituted by Christ himself in the New Testament : It wants also the promise of application and obsignation of grace proper to the Gospell .

42 Before Ordination there goes diligent Examination of the party to be ordained : by which enquiry is made concerning his confession , learning , aptnesse to teach , and order of life .

43 The Rule of this Examination is set down unto us 1. Tim. 3.2 . &c. Tit. 1.6 , 7 , 8 , &c.

44 In which places such vertues are required of him that hath committed unto him the office of teaching in the Church , as are either Common to him with other true godly , or else are Proper and peculiar unto him .

45 The Common are these , That he must be blamelesse , the husband of o●● wife , vigilant , sober , of good behaviour , given to hospitalitie , not given to wine , no striker , nor greedy of filthy lucre , but patient , not a brawler , not covetous , &c. 1. Tim. 3.2 , 3 , 4 , &c. Tit. 1.6 , 7 , 8 , &c.

46 Now the reason why the Apostle maketh mention of these common vertues , is ; Because integrity of life is required of Ministers not onely for the same causes for which they are required of other private Christians , but also in a peculiar name ; That their Ministerie be not calumniated , reproched , and ill spoken of , and so the fructification of the word be hindred .

37 The Apostle requires that a Bishop be the husband of one wife , to stop the mouthes of Hereticks which speak against their marrying : shewing thereby that marriage is no impure thing , but so honourable , that it is no hindrance to a man from ascending up unto the Bishops chair . Chrysost. in cap. 1. Tit.

48 Therefore the Ecclesiasticall Order or the Clergie are not by Gods law forbidden marriage .

49 For the temperance or continencie which the Apostle requires in a Bishop ( Tit. 1.7 . ) cannot be proved to be understood of the vow of Continencie , or living unmarried ; untill it be first shewed that there is no temperance or continencie in the married life of the Godly . Ecclesiastious 26. 22. Galat. 5.23 .

50 Neither doth the Apostle hereby hinder those from the ministery , who after they have buried one wife have lawfully married another .

51 But he forbids those to be chosen unto the ministery , who in any sort sinne so against the seventh commandment that they are not the husbands of one wife .

52 As for example , If they live in adulterie : If at the same time they have more wives then one : If putting away and divorcing from them a lawfull wife ( except it be in case of adultery ) they marry another , or choose unto themselves one that is divorced from another .

53 Neither yet doth he prescribe marriage unto all Ministers of the Church as a thing absolutely necessary : but he leaves it as a thing arbitrary , either to marry or not to marry ; and makes married Ministers subject unto the laws of Matrimony established by God .

54 The Proper and peculiar vertues which the Apostle requires of the Ministers of the Church are these , That they must be apt to teach . 1. Tim. 3.2 . That they may be furnished and instructed with the gift to teach , and be able by sound doctrine both to exhort and to convince the gain-sayers . Tit. 1.9 .

55 So much concerning the lawfull vocation or calling unto the Ministery : Now follows the faithfull discharge of the same .

56 By the faithfull discharge of the Ministery , we understand all duties of Ecclesiasticall ministration , according to the Apostle . 1. Cor. 4.1 . Let a man so account of us as of the Ministers of Christ , and the Stewards of the Mysteries of God . and in the 2. verse , Moreover it is required in Stewards , that a man be found faithfull .

57 Which faithfulnesse consists in this , That the things of the Church wherewith the Minister is entrusted by God , be ordered and administred according to the prescript will of God .

58 The things of the Church either concern Doctrine , or the Sacraments , or Discipline .

59 The Office then of a Minister , is contained in these three things : the lawfull administration of Doctrine , the Sacraments , and Discipline .

60 The administration or discharge of the Ministers office as concerning Doctrine consisteth in the Confirmation of the Truth and the Refutation of Errours .

61 The Rule both of Doctrine and Reproof is the onely Word of God . 2. Tim. 3.16 .

62 Unto Doctrine pertaineth the interpretation of the Holy Scripture , and the applying of the same unto the use and benefit of the Church .

63 In the Administration of the Sacraments we are to consider both the Object and the Manner .

64 By the name of Object we understand that provident care of the Minister by which he is held to have regard and foresight unto whom the Sacraments are to be administred , and who are to be kept back from them .

65 And this is the chiefest cause why private Confession and Absolution are still held in some Churches , ●lthough there are not wanting many other reasons .

66 By the name of the Manner it understood that all things are to be administred according to the prescript rule of Christ , and , as the Apostle saith , decently and in order . 1. Cor. 14.10 .

67 The Ecclesiasticall Discipline is exercised in correcting faults , and passing Ecclesiasticall Judgement and Sentence .

68 Faults are to be corrected according to the order and degrees prescribed by Christ . Mat. 18.15 .

69 Let Private and Publick admonition and warning go before : and if those will not serve the turn , let the severe Administration of Ecclesiasticall Judgement and Sentence succeed in the place thereof , which consisteth in Excommunication .

70 Excommunication ( the latter part of the Keyes ) is either that which is called the Lesser , or else , that which is called the Greater .

71 The Lesser is that by which the Sinner is interdicted the participation of the Lords Supper for a time .

72 The Greater is that by which , lawfull Knowledge going before , the obstinate and contumacious sinner● 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 were to be wished that in this last and worst age of the World the rains of Ecclesiasticall Discipline were held with 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 power 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 we 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 witnesse , and experience teacheth●

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. Epis● .

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 with 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 Zamo●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 which 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 wrought in th●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 power 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 overthrow one another .

13 God calls men unto the Magistracie either Immediately or Mediately .

14 Examples of Immediate calling we have in Moses , David , &c. For God by his own 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 which are called unto the Magistracie Mediately , are no lesse no be accounted as instituted and appointed by God , then those which were called by the voice of God himself Immediately .

17 For whereas Peter calleth them the Ordinance of man . 1. Epist. 2.13 . he doth it not therefore , as if they were 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 of a Magistrate is seen or considered either in Peace or Warre .

19 In the time of Peace let him administer Justice and Judgement .

20 By Justice we understand externall obedience to both Tables of the commandments .

21 For it is the Magistrates charge and care● to see that both the Tables of the commandments he kept and observed , as farre as it concerns Externall Discipline .

22 He may and must hinder false and blasphemous opinions from being spread abroad : He may and must punish those which are seducers of Souls , especially such as are seditious : He may and must hinder the profanation of the Sabbath .

23 But yet he must not take upon him authoritie and power over the Consciences of men , whereof God onely is King .

24 Therefore neither must the Magistrate compell the Subjects to any false religion , neither must the Subjects obey if he goes about to compell them .

25 Unto the Administration of Justice there belongeth also the power of making Civil Laws , to be the determination of the law of nature .

26 For Christian Commonwealths are not simply tyed and bound to the Judiciall Laws of Moses .

27 Unto the same also belong Contracts , which are to be moderated by Charitie and Equitie : From whence it is easily gathered what we may determine in the question about Vsurie .

28 The Scripture simply forbiddeth Vsurie : But what be Contracts of Usurie , that we must learn from the end of the Law , which is Charitie ; and from the description of the Prohibition , as also from the incorrupt judgement of the prudent .

29 By the name of Judgement forementioned , we understand the defending of the good , and the punishing of those which do that which is evil . Rom. 13.4 .

30 To which end and purpose were , judiciall Laws invented , for the hearing and judging both Civill and Criminall causes .

31 Therefore a Christian man is not forbidden to go to Law , so he do it in a lawfull manner .

32 The Punishment which the Magistrate inflicteth upon the transgressours of the Laws , and the troublers of humane societie , must be Correspondent to the Fault committed .

33 For it is not free for the Magistrate at his pleasure , to let delinquents and offenders , especially such as are in any enormous crime , escape and go unpunished .

34 Yet sometimes Equitie and Moderation of the rigour of the Law is to be used : but still with a respect unto the Delinquent or Offender , and the Offense it self .

35 As Extreme rigour of the Law is sometimes Extreme injurie : So likewise Extreme indulgence and remi●●nesse doth Dull the Edge of the Law and much diminish the power and a●thoritie of the Magistrate .

36 Here a question is moved abo●● Heresie , Theft , and Adulterie , Whether the Punishment thereof ought ●● be Capitall .

37 Whosoever doth maintain an Heresie Privately , or else doth spread i● abroad but not seditiously ; we de●● that such a one is to be put to death .

38 Other wayes of sowing an● spreading abroad heresies , we leave ●● to the Magistrate to punish .

39 To say that the punishment ●● simple Theft , especially if it be but of light and petty matter , ought to be Capitall ; that is very hard .

40 Yet we do not mislike that the rigour of the Law should be execute● upon such as are common robber● breakers into houses , and such as him often escaped for stealing , and yet stea● again .

41 The Law of God hath adjudged Adulterie to be punished w●● death .

42 In the time of Warre let the Magistrate be mindfull of his office and duty , that he wages Warre lawfully .

43 For neither is the Magistrate forbidden to Denounce Warre , nor the Subjects to take up arms , if the Warre be Lawfull .

44 The Conditions of a Lawfull Warre are these , That it be undertaken upon Authority of superiours , upon a good Cause , and with a good Intention . Thom. 2.2 . q. 40.

45 Warre is not warre but robb●rie , if it be undertaken without lawfull Authoritie of him that denounceth it .

46 The Just causes of warre are Three : Either Just defense , or Just Punishment , or Recovering what is unjustly taken away .

47 There must also be added an Intention of a fit and convenient end . The Will must be for Peace , and Warre is not to be undertaken but upon necessitie : The End of going to Warre is or ought to be the procuring of Peace . August . Epist . 205.

48 To a right Intention we referre also the Lawfull manner of waging warre .

49 It was worthily spoke by Aurelianus to a certain Tribune of Souldiers , If thou wilt be a Tribune , if thou wilt live , hold thy Souldiers in , that they commit no outrages . Let none of then steal an ●en , take away another man sheep , pull of a grape , tread down the standing corn ; exact oyl , salt , or wood , but let them be content with their own wages : If they go a forraging and boothaling , let them do it in their enemies countrie and not in the countrie of their friends and allyes .

50 For it can never be hoped , that those souldiers should be prosperous in warlike enterprises , and feats of arms , which at their departure carry away with them curses and tears for their Viaticum to feed upon by the way . Gregor. lib. 6. Histor. cap. 12.

51 Let them try their strength against their enemies : But even against them let the stratagems of warre which they use be lawfull .

52 But yet it behooves a Magistrate to try all courses before he goes to war : For he may not do it but when the extreme necessity of the commonwealth calls for it . As Physicians are wont to do , when other remedies will not serve , at length to come to searing and l●●cing .

53 As in playing at Dice , when money is laid once at stake , it is a question upon the cast whose it shall be : So is it in warre , The king and the countrie lies at stake .

54 The other part of the Politicall order , or Civil state , is made up by the Subjects , which are Relatively opposed to the Magistrates .

55 And they are either mere Subjects , or else they are joyned also in some power .

56 The Subjects ow unto their Magistrates , honour , fear , fidelitie , obedience , tribute , and prayers for them .

57 This honour must be performed ●n heart and mind , in mouth and word , ●n work and deed .

58 We must look upon the Magi●trates as the ordinance of God : nei●her must we detract from them with ● black mouth , nor deny unto them outward reverence .

59 The Obedience which is to be per●ormed , hath certain bounds and limits : ●or those Subjects which also them●elves are joyned in some power , may ●hibit the Magistrates from usurping ●o much power and authoritie over ●hem .

60 Yea those also which are merely Subjects are not bound to obey the Magistrates in all things : that is , if they shall command any thing against pietie and honestie .

61 Subjects are to fear their own Kings ; For they have rule and authoritie over them : But Kings also must se●● God ; For his kingdome ruleth over all Psal. 103.19 .

62 We must Fear God rather then Man : God whose commands are alwaies just , rather then Man commanding that which is unjust .

63 If any thing be command●● which seems hard and grievous ●o ●● born , yet we must bear it : But if tha● which is commanded be impious an● unjust , we are bound not to obey it .

64 We ow Tribute unto Kings and Magistrates : because they labour f●● us ; because they rule and govern us ; an● because they defend us .

65 But here a due moderation● is required : For the tribute must be such ● the Subjects are well able to pay ; a●● such as the necessitie of the common-wealth requires .

66 Here the question is moved , ●●●ther that place 1. Sam. 8 is to be unde●stood of right or Custome . It may be answered , by distinguishing between the Necessitie of Government and the Pleasure of the King .

67 Prayers also are a due which subjects are to pay unto kings and those that are in authoritie , as the Apostle teacheth expressely 1. Tim. 2.2 .

68 It was well said by Bugenhagius , That if we were as ready to pray for the Magistrates as we are to detract from them , then certainly things would go better with us , and it would be the better for us .

69 The Hebrew Rabbies have such a saying as this , Wo unto that people which bury their own Lords . Rabbi Solomon Jar. in Comment. Hos. 1.

70 And Antigonus after his death is often digged up again by his Subjects .

71 And thus much concerning the Politicall Order , or Civil State . That which remains concerns the Politicall Doctrine .

72 God who establisheth kingdomes , grant unto all Christian kings , princes and governours peace and tranquillity both in body & mind here in this life , did eternall salvation both of body and soul in the life to come . Amen .

CHAP. XXII . Wherein are contained Theologicall Aphorismes concerning Wedlock or Marriage .

1_WEdlock is a state whic● was ordained by ●●o● even then when ma● stood in his integritie and before his fall .

2 Marriage is honourable in all , and the bed undefiled , Heb. 13.4 .

3 But to speak properly and accurately , it is no Sacrament , according t● the definition which is given unto Baptisme , and the Lords Supper .

4 For it wants the externall and visible element according to Gods institution , and likewise it wants the pr●mise which is proper to the Gospel .

5 But if we speak generally and inlarge sense , so it may be called a Sacrament , that is , a signe of an holy thing . Ephes. 5.32 .

6 The proper place and seat of the doctrine concerning marriage is to be found in Gen. 2.18 , &c.

7 Unto which Christ calling us back , Matth. 19.5 . sheweth that the answer and solution of all questions and doubts concerning Marriage is to be fetcht from that place .

8 There it is taught that Marriage is the lawfull and indissoluble knot and joyning together of two ●ne●y , to wit , the man and the woman .

9 There , Digamie and Polygamie , that is , having two wives or more , ●s against the institution of marriage .

10 Digamie is not , when a man after the death of the first woman mar●ieth a second , but when a man at the same time hath two wives . Chrysost. in 1. Tim. 3.

11 For neither are second marriages , nor third , nor more then these forbidden by the Holy Ghost ; if so be that those that marry , marry in the Lord .

12 Again , The woman after the death of her first husband may be married again as before , and yet ●●●ner .

13 God tolerated in the fathers in the Old Testament Polygamie or ●aving many wives , but he ●o where commanded it .

14 God tolerated it , I say , not fo● unbridled lusts sake , but for propagating of the Church , and promoting the promise concerning the blessed seed .

15 And so God used that which was evil in them , to a good end .

16 That the Marriage-knot may be lawfull , there is required the mutual consent of both parties .

17 Therefore there must be no ●●olence used , neither must● there be a●y errour , especially such as toucheth ●●e substantials of marriage .

18 The Consent which is required must be lawfull , honest , just , free , full , and sincere .

19 But , though we said there mus● not be any errour , yet if the faith 〈◊〉 once pledged , and the promise of ma●riage once made , it is not to be broke upon every errour .

20 Neither is the Contract to be made void and of none effect , for want of every condition which is required in the Consent .

21 And further the Consent of the parties is without force and efficacie , if there he not also the Consent of their parents .

21 And therefore we say , tha● the Consent of the parents is as well required as the mutuall Consent of the parties , and that not onely for honesties sake , but also for necessitie .

23 And this we say following the authoritie of the Divine , Naturall , and Civil law .

24 Which also some Canons of the Pontificiall law , especially the more ancient , do approve .

25 If the Parents forget the duty which they ow unto their children , or if they will abuse their power ; the Magistrate is to succeed into the place of the parents .

26 Unto the lawfull joyning together in Matrimony this is also required , that the degrees of kindred be not violated .

27 Who may lawfully be joyned together in Matrimonie , and who are forbidden we are taught in Leviticus , Chapt. 18 , and 20 , by an expresse limitation of degrees both of Consanguinitie and Affinitie .

28 Which Texts we say are to be taken and understood not onely of the Persons , but also of the Degrees .

29 And we expressely and plainly affirm that these are the Constitutions of the Law of Nature .

30 In these therefore there is no place for Dispensation .

31 To these Divine Laws , not without good and wholesome counsel and advice , for greater reverence , there are also added by godly Magistrates Prohibitions even to the third degree of an unequall line .

32 Which we also hold fit to be observed ; but yet so , that upon a good and probable cause they may be relaxed .

33 But still there must be a Proviso or care had , that Dispensation be not turned into Dissipation .

34 In the Computation or reckoning of the Degrees , we follow the Disposition and order of the Canons .

35 Not that we acknowledge our selves to be bound unto the Canons of the Pontificiall Law : but because herein it is sound and good .

36 In a right line there is given this Rule : As many as the Persons are , so many are the Degrees , excepting one .

38 In a Collaterall equall Line this Rule is given : As many degrees as one Person is distant from the stock , so many degrees is it distant from the other .

38 In a Collaterall unequall Line , In what degree the Person more remote is distant from the stock , in that likewise it is distant from the other .

39 In respect of Affinitie also some there are which are not to be married together .

40 But this Affinitie which hindreth marriage , doth not stretch it self farre .

41 For between the kindred of the husband and the kindred of the wife , there is no such Affinitie but that they may 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 ●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 which 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 causes● which 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 , which cannot dissolve it when 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 way .

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 shewes that no true Matrimony went 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 without Virginitie of Mind is but Hypocriticall .

74 Which is not to be compared with 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 na●● to Virginitie , and vow to live a single life : It is a sumptuous ●ower , and ● great word which all cannot receive Bern. Serm. ad Cler.

81 I know no woman , and ye● 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 Tr●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 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 ou● 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 ●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 here● 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 delivere● from all Sinne , and from all Punishmen● due unto sinne .

32 Our vile Body shall be fashion● like unto Christ his glorious Body Philip. 3.21 . But there shall be grea● difference in glorie .

33 We shall see God Without end we shall Love him alwayes Withou● loathing , and praise him evermo●● Without being wearied . August . 22. ● Civit. Dei , cap. 30.

34 Vision shall succeed in the pla● of Faith , Fruition in the place of Hop● and Charitie here onely Inchoate sha● be there Consummate .

35 God shall be fulnesse of Ligh● to the Vnderstanding , superabundan●● of Peace to the Will , and continuan● of Eternitie to the Memorie . Ber● Serm. 11. Super Cant. Col. 519.

36 The Saints shall Rejoyce for th● Pleasantnesse of Place , which they sha●● possesse ; for the sweet Company , wi●● whom they shall reigne ; for the Glo●● of their Bodies , which they shall pu● 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 o● the damned , to be alwayes living . I● it be life , why doth it kill ? and if i● be death , why doth it endure ?

45 The damned shall so live , tha● they shall be alwayes dying , and so di● that they shall be alwayes living Bern. in Med. Devot . Cap. 3. Col. 193.

46 In the Flesh shall they be tormen●ed with Fire , and in the Soul with t●● Worm of Conscience . Ibid.

47 It is the Eternitie of the Punishments which beyond all measure i●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 . Cl●● 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 : Bu● most grievous for the Eternitie of t●● 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 ●ore for the very disquietnesse of heart ; they shall rage for madnesse , and gnash their ●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 Hel● 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 care● full to learn how we may escape it● 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 it● 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 . Id●● 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 .