an open deniall 9 He accuseth God of Envie and Malice being himself more malicious By a faigned pretence 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 Devill seducing and himself freely and willingly consenting 11 We must not in any case make God to have an hand or beare a part in mans fall because God is good and the authour 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 hee might have not fallen and an entire will that if he would he might have had no will 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 minde 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. 2.14 which wee must understand of the manner and order of being deceived 23 Though wee should grant that Adam was not deceived by another yet he was deceived by himselfe 25 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. 26 The opening of their eyes which followed immediately upon their fall was nothing else but the sense of their sin and the sting of a terrified conscience 27 They saw that they were naked that is bestripped of the robe of integritie 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 nor disgracefull 28 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 minde 28 What great darknesse seized upon their understanding presently after their fall it is apparant 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 minde there was also joyned the trembling of heart For they were affrighted with the shaking of a leafe 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 sinne 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 ofspring 39 Adam sinned not as a private man but as the lump masse and head of all mankinde 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 sin not onely the most cleare oracles of the Holy Ghost beare witnes but also all Actuall sins the grievous weight and burden of divers calamities and death it self and likewise regeneration which is necessarie for all men towards the attainment of eternall life 44 Therefore vain and frivolous is that which is said by Pelagius That sinne came into the world by imitation not by propagation 45 For death which is the wages of sinne raigned even over them that 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 as the Apostle teacheth Ephes. 2.3 47 This sinne is called Originall not from the originall of the universall 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 ouâ— parents we are damned before we are born Bern. in Med. cap. 2. Col. 1190. 51 Evill concupiscence in which the power and force of originall sinne doth chiefly appeare is
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 August 5. de civ 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 and 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 doth and after what manner soever he doth 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 and 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 31 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 sunneâ—eams 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 mankinde 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 mankinde 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 suffâ—rs them to exercise their own proper motions Aug. 7. de Civ Dei cap. 30. 38 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 themselves by a kinde of Naturall instinct have a sense of this Providence by which they are sustained and directed 48 God hath a peculiar and speciall care of Man in the whole course of his 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 and 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 Civ Dei cap. 7. 61 Because it is rather a defect from Gods work then any work it self August 14. de Civ Dei cap. 11. 62 God who is a most perfect and 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 the 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
not onely the punishment and cause of sinne but it is also sinne it self 52 For there is in it disobedience and rebellion against the dominion and law of the minde August lib. 5. contra Julian cap. 3. 53 Neither hath the veice 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 evill 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 evil 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 itself 60 The whole man is the subject of originall sin with all the powers of the soul and members of the body 61 Originall righteousnesse was not onely an equall and just temperament of the body but also a rectitude of all 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 childe 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 even 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 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 draws us headlong into vice Cassiodor in Psalm 118. 78 The number of these actuall sinnes 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-VVILL That is The Power which is left in man since the fall 1 THe poyson of Originall sin hath quite overrun 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 chiefely to be estimated by the Reasonable Soule 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 concurse of these two faculties ariseth that which is commonly called Free-will 6 Which is a Facultie both of the Minde and the Will For the arbitrement or judgement is of the Minde 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 owne 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 VVill by reason of the fall 12 This Libertie from coaction or necessitie is called Interior Libertie or Libertie in the Subject 13 Therefore the VVill of man in this respect is alwayes free though not 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 minde of man certain Naturall Motions the light and leading whereof the VVill 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 VVe are servants to the Lawes that so we may be freemen 20 Therefore as in respect of Libertie or freedome from coaction man hath allwaies 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 Againe this Libertie or Freedome of the VVill is estimated in respect of the
Essentia Actus and Potentia Nature and Actions are in them distinguished 51 Sometimes they appeare in bodily shapes and yet they are not corporeall For they are but the Forms Assistent and not Forms Informant of the bodies which they assume 52 The Angels understand by Species as well Connate as Superadded 53 Which Knowledge of the Angels is called Vespertine unto which is added that which is called Matutine by which in the light of the Word they are said Intuitively to know all things 54 But what can the Intellect of poore man that crawleth upon earth know or conceive concerning the Intellect or understanding of the Angels 55 Alas we know not the manner of our own knowledge And why do we begin to babble like children about the knowledge of the Angels 56 Neither are the Angels endued onely with understanding but also with power 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 Vbi 59 Some say that the Eternity of God is the Measure of the Angelâ— Scal. Exerc. 359. Sect. 7. 60 This is to be understood of the Measure of Perfection and not the Measure of Duration 61 That there are certain Hierarchies or Orders amongst the Angels we deny not But that we are able to know what they are That we deny 62 The Order of the Angels is onely known unto him that did ordain them 63 Whom we shall hereafter behold face to face when we shall be equall unto the Angels Luke 20.36 64 All the Angels were created by God good and perfect For from him which is good and perfect nothing can proceed but that which is good and perfect 65 But some yea a great part of them by a voluntary fall fell away from that goodnesse in which they were created 66 Which fall of the Angels what it was seeing that the Scripture sayes 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 due 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 conferrâ— and discourse one with another let them discusse and determine who are present at their conferences and discourses 74 The Divels 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 by Gods permission They do not what 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 the Creation whereof there can be no other moving cause given but onely the superabundant riches of his goodnesse Damasc. 2. Orthod fid cap. 2. 78 For God wrought his works not out of any indigencie but of his meere beneficencie Nothing is added unto him by our praises but he is manifested unto us by his works Euch. lib. 1. in Gen. 79 He is the Finall Cause of the Vniverse in respect of his Goodnesse the Exemplarie Cause in respect of his Wisdome and the Efficient Cause in respect of his Power Thom. 1. q. 46. art 1. 80 Therefore the Glorie of God is 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. Wherein are contained Theologicall Aphorismes concerning the PROVIDENCE of GOD. 1 GOD which is Almightie is not onely the Creatour of the Vniverse but also the Vpholder 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 self giveth an evident testimony But the Holy Scripture giveth a testimonie much 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 Sancto Victore after this manner In the Providence of God we must consider his Knowledge directing his Will commanding and his Power exequuting 9 His Foreknowledge is a most present and cleare 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 alltogether 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 â—imself 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 greivous and hainous sinne to make the Providence
Dispensation his good will pleasure in that which is Good and by way of Permission onely in that which is â—vil 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 it is that in respect of the Particular causes some things may be said to be fortuitous 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 Civ Dei cap. 9. 70 The holy Meditation upon the divine Providence may effect thus much in us That we be neither lift up in prosperitie nor cast down with despair in adversitie 71 Let us wholly commit our selves and 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 its proportion to wit unto eternall life 3 In which sense Predestination is made part of the divine Providence Thom. p. 1. q. 23. art 1. 4 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 minde 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 be elected not onely by Christ but also in Christ. Ephes. 1.4 14 And it is an Action not Emanant but Immanent 15 And it is also Ordinate whence it is that the elect are said to be ordained to eternall Life Act. 13.48 16 The reason and manner of this order is made manifest unto us by the Gospel by which the Mystery of our 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 be 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 meerly 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. Thesâ— 2.13 23 Again Because the end of Faith I do not mean such Faith as is temporarie and endureth but for a time but 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 cleare 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 Gods mercie and justice 29 What some produce concerning the hidden will of God contrary to his will revealed in his word That inasmuchas it is not revealed is not without just cause hidden from the godly 30 Neither doth God in word onely testifie unto us that he earnestly desireth the salvation of all men but also in deed and in truth 31 The first Adam was created after the Image of God whereof immortality was a part 32 All men were in the loins of their first Father Adam Therefore in him they may be all said to have been created after the Image of God unto immortalitie 33 What Christ by his precious bloudshedding purchased for all That the Holy Ghost in the precious treasure of the word offereth unto all 34 The Gospel is offered unto all and in the Gospel the benefits of Christ and in them the grace of God and in that eternall life 35 And thus the love of the Father the satisfaction of the Sonne and the calling of the Holy Ghost are allwaies joyned together 36 That calling in it self and of it self in respect of God which calleth is Vniversall For it is his good will and pleasure that the Gospel should be preached unto all 37 But it is made Particular by the fault of men who by their detestable contempt of the word rob themselves and their posteritie of so great a treasure 38 In which sense such are said to judge themselves unworthy of everlasting Life Acts 13.46 39 If we descend unto particulars we confesse that there are many things yet 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 the Power of Freewill accepting Grace to be extolled 41 Let the salvation of men
Evangelicall is of the Law and not of the Gospell 53 Unto the preaching of the Law God sometimes addes reall and ocular preaching concerning the greatnesse of sinnes and his wrath to wit publike 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 and 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 truely in his Conversion That Contrition doth especially belong unto the Gospel That it is the cause of remission of sins 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 Iâ—â—ensively and how that the grief and sorrow for sinne should exceed or equall the joy and pleasure conceived in sin 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 unswerable to the greatnesse of sinne Gods wrath and â—he punishments deserved 61 God which is offended is an infinite good the sinne which is committed is an 〈…〉 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 sin 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 sins that he can call to minde together with their severall circumstances in the eare of the Priest and That by such confession aâ— this sinne is blotted out and That by a little confusiâ—â— of face for the present which those that confesse their sinneâ— before the Priest do sâ—ffer 〈◊〉 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 deale 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 in whole or in part Vid. de hac tota reomn Biclem 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 counsell may be given and that the ruder fort may be instructed 67 Well therefore saith Dâ— Philip. in his explication of the Gospell Miser on the first Sunday after Easter which he delivered to his Auditors 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 testimonie 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 sinnes 71 Some indeed there are that teach such a kinde 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 fully satisfie that then he is to sweat it out 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 punishmentâ— as of an angry and severe judge but rather fatherly castigations 74 Which castigations are not therefore imposed upon them 〈◊〉 if by suffering them they could make recompense and satisfaction for their sinnes 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 minde of Gods judgement against sinne 75 In a word That there may increase in them Patience Hope Desire of eternall Life Prayers Mortifiâ—ation 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 pittie 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 Divell 80 We are not certain that we shall live till to morrow Why then do we deferre our Repentance till tomorrow 82 Late Repentance is seldome true and they which persevere in their sinnes even to the end of their life are not said to leave their Sinnes but their sinnes are said to leave them 83 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
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 karkeise altogether without life 73 Therefore works do testifie that there is true Faith as breathing doth testifie that there is Life but yet they are not the life of Faith 74 As good fruits do testifie that the tree is good but do not make 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 both by word and by example that those which through Faith in Christ are justified before God if they afterwards cherish make much of their sinnes contrarie 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 glorie 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 borne againe of the Holy Spirit by Regeneration is made partaker of Life Spirituall after which doe 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 Soule 7 From this Inward renewing flow forth Good actions and Outward good Works beare 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 knowne unto us then Inward qualities of the minde 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 appeare without 10 And last of all By this meanes deceitfull Hypocrisie is excluded which is a counterfeit shew of inward pietie which indeed is none at all unles 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 goe 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 appeare 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 selfe by love and charitie 16 He that beleeveth is borne of God Ioh. 1.13 He will therefore resemble the nature of his Spirituall Father Now God is Love 1 Ioh. 4.8 And He that loveth not knoweth not God 17 Faith is an inward saving and efficacious knowledge of God How then can that chiefe good choose but be beloved if it be once truely knowne If any man love mee he will keepe my words Ioh. 14.23 He that hath my commandments saith our Saviour and keepeth them he it is that loveth mee 21. 18 From hence the Apostle concludeth Hereby we do know that we know him if we keep his commandments 1. Ioh. 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 Soule 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 seene the Fruits of the Spirit 21 Our Faith is the victorie which overcometh the World 1 Ioh. 5.4 And What is the World The lust of the flesh the lust of the eyes and the pride of life 1. Ioh. 2.16 Where these are cherished 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 doe Good Works proceed from Faith but to speak the truth there are no good works unles 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 â—rom what
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 be kept and observed as farre as it concernes 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 Soules 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 Civill Lawes to be the determination of the Law of nature 26 For Christian Commonwealths are not simply tyed and bound to the Judiciall Lawes of Moses 27 Unto the same also belong Contracts which are to be moderated by Charitie 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 Vsurie that we must learne 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 evill Rom. 13.4 30 To which end and purpose were judiciall Lawes invented for the hearing 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 Lawes 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 Offence it self 35 As Extreme rigour of the Law is sometimes Extreme injuries So likewise Extreme indulgence and remissenesse doth Dull the Edge of the Law and much diminish the power and authoritie of the Magistrate 36 Here a question is moved about Heresie Theft and Adulterie Whether the Punishment thereof ought to be Capitall 37 Whosoever doth maintaine an Heresie Privately or else doth spread it abroad but not seditiously we deny that such a one is to be put to death 38 Other wayes of sowing and spreading abroad heresies we leave unto the Magistrate to punish 39 To say that the punishment of simple Theft especially if it be but of a light and petty matter ought to be Capitall that 's very hard 40 Yet we do not mislike that the rigour of the Law should be executed upon such as are common robbers breakers into houses and such as have often escaped for stealing and yet steal againe 41 The Law of God hath adjudged Adulterie to be punished with 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 armes If the Warre be Lawfull 44 The Conditions of a Lawfull Warre are these That it be undertaken upon Authoritie of superious upon a good Cause and with a good Intention Thom. 2.2 q. 40. 45 Warre is not warre but robberie if it be undertaken without lawfull Authoritie of him that denounceth it 46 The Just causes of warre are Three Either Just defence 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 certaine Tribune of Souldiers If thou wilt be a Tribune if thou wilt live hold thy Souldiers in that they coÌ„mit no outrages Let none of them stâ—ale an hen take away another mans sheepe pull of a grape â—read down the standing corn exact oyle salt or wood but let them be content with their owne 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 armes which at their departure carry away with them curses and teares 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 warre 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 lancing 53 As in playing at Dice when mony is laid once at stake it is a question upon the cast whose it shall be So is it in warre The chance is doubtfull what the event will be it is uncertain The king and the countrie lies at stake 54 The other part of the Politicall order or Civill state is made up by the Subjects which are Relatively opposed to the Magistrates 55 And they are either meere Subjects or else they are joyned also in some power 56 The Subjects owe unto their Magistrates honour fear fidelitie obedience tribute and prayers for them 57 This honour must be performed in heart and minde in mouth and word in work and deed 58 We must look upon the Magistrates as the ordinance of God neither must we detract from them with a black moâ—th nor deny unto them outward reverence 59 The Obedience which is to be performed hath certain bounds and limits For those Subjects which also themselves are joyned in some power may inhibit the Magistrates from usurping too much power and authoritie over them 60 Yea those also which are meerly 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 fear God For his kingdome ruleth over all Psalme 103.19 62 We must Fear God rather then Man God whose commands are alwaies just rather then Man commanding that which is