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 vvhich 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
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 vvorks is no better then an image or carcase altogether without life 73 Therefore works do testifie thâ—â— there is true Faith as breathing dotâ— testifie that there is Life bus yet they are not the life of Faith 74 As good fruits do testifie that thâ— 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 vvitnesseth â—oâ—â— by word and by example that those which through Faith in Christ are justified before God if they afterwardâ— cherish and make much of their firmeâ— 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 vvhich 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 vvhich 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 â—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 â—1 18 From hence the Apostle concludeth Hereby we do know that we know him if we keep his commandments â— 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 â—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
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 careâ— 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 vvhich 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 povver over the Consciences of men vvhereof 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 povver of making Civil Laws to be the determination of the lavv 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 vvhat vve may determine in the question about Vsurie 28 The Scripture simply forbiddeth Vsurie But vvhat be Contracts of Usurie that vve must learn from the end of the Lavv vvhich 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 vve understand the defending of the good and the punishing of those vvhich do that vvhich is evil Rom. 13.4 30 To vvhich end and purpose were judiciall Lavvs 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 Lavv is to be used but still vvith 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 remiâ—â—nesse doth Dull the Edge of the Law and much diminish the povver and aâ—thoritie of the Magistrate 36 Here a question is moved aboâ—â— Heresie Theft and Adulterie Whether the Punishment thereof ought â—â— be Capitall 37 Whosoever doth maintain an Heresie Privately or else doth spread iâ— abroad but not seditiously we deâ—â— that such a one is to be put to death 38 Other wayes of sowing anâ— spreading abroad heresies we leave â—â— to the Magistrate to punish 39 To say that the punishment â—â— 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 executeâ— upon such as are common robberâ— breakers into houses and such as him often escaped for stealing and yet steaâ— again 41 The Law of God hath adjudged Adulterie to be punished vvâ—â— death 42 In the time of Warre let the Magistrate be mindfull of his office and duty that he vvages 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 vvarre but robbâ—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 vvhat 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 â—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 lâ—â—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 â—n heart and mind in mouth and word â—n work and deed 58 We must look upon the Magiâ—trates as the ordinance of God neiâ—her must we detract from them with â— black mouth nor deny unto them outward reverence 59 The Obedience vvhich is to be perâ—ormed hath certain bounds and limits â—or those Subjects which also themâ—elves are joyned in some power may â—hibit the Magistrates from usurping â—o much povver and authoritie over â—hem 60 Yea those also vvhich 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 seâ—â— God For his kingdome ruleth over all Psal 103.19 62 We must Fear God rather then Man God whose commands are alvvaies just
rather then Man commanding that vvhich is unjust 63 If any thing be commandâ—â— which seems hard and grievous â—o â—â— born yet we must bear it But if thaâ— which is commanded be impious anâ— unjust we are bound not to obey it 64 We ovv Tribute unto Kings and Magistrates because they labour fâ—â— us because they rule and govern us anâ— because they defend us 65 But here a due moderationâ— is required For the tribute must be such â— the Subjects are well able to pay aâ—â— such as the necessitie of the common-wealth requires 66 Here the question is moved â—â—â—ther that place 1. Sam. 8 is to be undeâ—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 vvas vvell said by Bugenhagius That if vve vvere as ready to pray for the Magistrates as vve are to detract from them then certainly things vvould go better with us and it vvould 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 vvhich 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 vvhicâ— vvas ordained by â—â—oâ— even then vvhen maâ— 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 tâ— the definition vvhich is given unto Baptisme and the Lords Supper 4 For it vvants the externall and visible element according to Gods institution and likevvise it vvants the prâ—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 shevveth 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 â—neâ—y to wit the man and the woman 9 There Digamie and Polygamie that is having two wives or more â—s against the institution of marriage 10 Digamie is not when a man after the death of the first woman marâ—ieth a second but vvhen 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 â—â—â—ner 13 God tolerated in the fathers in the Old Testament Polygamie or â—aving many vvives but he â—o where commanded it 14 God tolerated it I say not foâ— 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 â—â—olence used neither mustâ— there be aâ—y errour especially such as toucheth â—â—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 musâ— not be any errour yet if the faith 〈◊〉 once pledged and the promise of maâ—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 thaâ— 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 vve 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 vve 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
in respect of their Office they aâ—â— called Angels 49 They are indeed Spirits bâ— yet they are not Simple as God is 50 For their Esse and Essentiâ— Actus and Potentia Nature and Actâ—ons are in them distinguished 51 Sometimes they appear in bâ—dily shapes and yet they are not corpoâ—eall For they are but the Forms Assiâ—tent and not Forms Informant of the â—odies which they assume 52 The Angels understand by Speâ—ies as well Connate as Superadded 53 Which Knowledge of the Angels is called Vespertine unto which is â—dded that which is called Matutine â—y which in the light of the Word they â—re said Intuitively to know all things 54 But what can the Intellect of â—oore man that crawleth upon earth know or conceive concerning the Inâ—ellect or understanding of the Anâ—els 55 Alas we know not the manner of our own knowledge And why do we â—egin to babble like children about the knowledge of the Angels 56 Neither are the Angels endued onely with understanding but also with â—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 Scaâ— Exerc. 359. Sect. 7. 60 This is to be understood of thâ— Measure of Perfection and not the Measure of Duration 61 That there are certain Hierarchies or Orders amongst the Angels wâ— deny not But that we are able to know what they are That we deny 62 The Order of the Angels is onelâ— known unto him that did ordain them 63 Whom we shall hereafter bâ— hold face to face when we shall be â—quall unto the Angels Luke 20.36 64 All the Angels were created bâ— God good and perfect For from hiâ— which is good and perfect nothing caâ— proceed but that which is good and perfect 65 But some yea a great part oâ— them by a voluntary fall fell away from that goodnesse in which they werâ— created 66 Which fall of the Angels whaâ— it was seeing that the Scripture sayeâ— 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 duâ— 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 bâ— Gods permission They do not whaâ— 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 thâ— Creation whereof there can be no otheâ— moving cause given but onely the superabundant riches of his goodnesse Damasc 2. Orthod fid cap. 2. 78 For God wrought his works noâ— out of any indigencie but of his merâ— beneficencie Nothing is added untâ— him by our praises but he is manifesteâ— unto us by his works Euch. lib. 1. iâ— Gen. 79 He is the Finall Cause of thâ— Universe in respect of his Goodnesse the Exemplarie Cause in respect of hiâ— Wisdome and the Efficient Cause in respect of his Power Thom. 1. qu. 46. art 1. 80 Therefore the glory of God iâ— the Vltimate and chief end of Creationâ— 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 selâ— giveth an evident testimony But thâ— Holy Scripture giveth a testimony â—ouâ—â— 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 â—t is that in respect of the Particular â—auses some things may be said to be â—ortuitous and casuall which yet come under the order of the Vniversall cause 69 Chance and Fortune are the voice and words of Humane ignorance August 5. de Civit. Dei cap. 9. 70 The holy Meditation upon the divine Providence may effect thus much â—n us That we be neither lift up in â—rosperitie nor cast down with despair in adversitie 71 Let vs wholly commit our selves â—nd all that is ours unto his care who hath such a care of every one of us as if he had but one to take care of and such a care of all that he forgets not to take care of every one CHAP. VII Wherein are contained Theologicall Aphorismes concerning Election and Reprobation 1 PRedestination is a certain peculiar act of the divine Providence about the salvation of men 2 By it the reasonable creature is directed to an end which exceedeth in proportion to wit unto eternall life 3 In which sense Predestination is made part of the divine Providence Thom. p. 1. qu. 23. art 1. 2 The doctrine of Predestination is not to be involved or concealed in the cloud of silence seeing that it is in Scripture evolved or revealed by the Holy Ghost 5 But we must handle it soberly reverently and prudently 6 Let us speak not what and as much as the curiositie of mans heart desireth but what and asmuch as the Holy Ghost teacheth 7 Predestination or Election is called The Enrolling Registring or writing of our names into the Book of life 8 But yet this Book of life serveth not to put God in mind of some lest he forget them but it signifies the Predestination of those which shall inherit everlasting life Aug. 20. de Civ Dei cap. 15. 9 As therefore none of those that are elected do perish So of those that have their names written in the Book of life none are ever blotted out 10 But they are Properly and according to the phrase of Scripture said to be written in the Book of life who cleave unto Christ by Faith and Perseverance 11 Election as well as Creation is the immediate action of one and the onely true God alone 12 Which belongeth also to the Sonne of God not onely as he is one with the Father and the Holy Ghost but also as he is appointed to be the Mediatour 13 In which sense we are said to bâ— elected not onely by Christ but also iâ— Christ Ephes 1.4 14 And it is an Action not Emâ—nant but Immanent 15 And it is also Ordinate whencâ— it is that the elect are said to be ordained to eternall Life Act. 13.48 16 The reason and manner of thâ— order is made manifest unto us by thâ— Gospel by which the Mystery of oâ—â— salvation which was kept secret since the world began is now made manifest Rom. 16.26 27. 17 In which sense we are said to bâ— elected according to the Purpose and Foreknowledge of God Ephes 1.11 and 1. Pet. 1.2 18 That Purpose is the counsel and good pleasure of God concerning the salvation of men by faith on Christ 19 Gods Election is merely of his grace not according to any merits of works foreseen 20 The onely cause and foundation of this grace is Christ In him the beloved we are freely beloved Ephes 1.6 21 But inasmuch as Christ profits no man without Faith Therefore the mention of Christ in this businesse doth include the action of Faith 22 In which sense we are said to be elected not onely in Christ but also through Faith 2. Thess 2.13 23 Again Because the end of Faith I do not mean such Faith as is temâ—orarie and endureth but for a time â—ut that which persevereth and continueth unto the end is Eternall Life Therefore when we name Faith we understand Perseverance also 24 The end of Election in respect of our selves is sanctification in the kingdome of Grace and glorification in the kingdome of Glory 25 The end of our Election in respect of God is the glory of God and the clear manifestation of his mercy 26 God willeth and earnestly willeth the life of a sinner but he willeth also his conversion by the word and the Holy Spirit 27 If the sinner refuseth and rejecteth the word and resisteth the Holy Spirit and so is not converted then God willeth the death of the sinner and that most justly 28 These things are not repugnant the one to the other but do manifest unto us the wonderfull temper of Godâ— mercie and justice 29 What some produce concerning the hidden will of God contrary to hiâ— will revealed in his word That inasmuch as it is not revealed is not without just cause hidden from the godly 30 Neither doth God in word onelâ— testifie unto us that he earnestly desired the salvation of all men but also iâ— deed and in truth 31 The first Adam was created after the Image of God whereof immoâ—tality was a part 32 All men were in the loins oâ— their first Father Adam Therefore iâ— him they may be all said to have beeâ— created after the Image of God untâ— immortalitie 33 What Christ by his preciouâ— bloudshedding purchased for all thâ— the Holy Ghost in the precious treasurâ— of the word offereth unto all 34 The Gospel is offered unto all in the Gospel the benefits of Christ and in them the grace of God and iâ— that eternall life 35 And thus the love of the Father the satisfaction of the Sonne and the calling of the Holy Ghost are alvvaies â—oyned together 36 That calling in it self and of it self in respect of God which calleth is Universall For it is his good will and pleasure that the Gospel should be preached unto all 37 But it is made Particular by the â—ault of men who by their detestable contempt of the word rob themselves â—nd their posteritie of so great a treasure 38 In which sense such are said to â—udge themselves unworthy of everlastâ—ng Life Acts 13.46 39 If we descend unto particulars we confesse that there are many things â—et obscure which hereafter shall be made manifest unto all in the light of
from any naturall power of free-will but is the Gift of the Holy Ghost Therefore from what we said that works must proceed from Faith we inferre further That there are nâ— works good indeed done by men except they be regenerate by the Holy Ghost 31 For men by nature are dead in sinnes Ephes 2.5 Coloss 2.13 32 As therefore those which are not yet regenerate have no spiritualâ— life So also they have no spirituall works pleasing God 33 Rightly therefore disputeth S. Augustine and with much vehemencie Those works which seem to be good if they be without Faith they are no better then Sinnes or at best but shining sinnes Lib. 3. ad Bonifac. cap. 5. as also in many other places 34 Anselm disputeth thus That all the life of infidels and unbeleevers is sinne because without the chief good nothing is good Upon the 14 Chap. to the Romanes 35 Which opinion of his whosoever hold to be cruel they themselves are cruel against the truth Cens Colon. pag. 29. 36 A corrupt tree cannot bring forth good fruit Matth. 7.18 So neither can a person not reconciled unto God be accepted of him neither can his works please him 37 From this Conclusion That it is necessarie that those works which are truly good proceed from Faith we might gather many other things For from thence it follows That Good Works although they reach not to that high pitch of perfection which is prescribed in the Law yet they are pleasing unto God 38 Christ apprehended by true Faith makes a man and his works done in Faith acceptable before God 39 And thus is that to be understood which is said in our Churches That Faith is the form of Good works 40 For this is not our meaning That Christs satisfaction is so imputed to our works that for those works of ours we are justified before God 41 For seeing that they themselves stand in need of justification as I may so speak certainly they cannot justifie us 42 But this we say That those good works are therefore and from thence acceptable and pleasing unto God because the person reconciled by Christ worketh good works through Faith 43 The Good Works of the regenerate do please God but they do not appease God 44 To conclude Because Good Works proceed from Faith we are not therefore by them and for them justified before God 45 For what we have already obtained by Faith in Christ what need have we to seek for by Good works 46 When the question therefore is moved Whether we be justified by Good works and so merit salvation Let us diligently examine the Terms and words of the Question 47 Good works are the works of those that are already justified Therefore they are not workâ— if I may so speak Justifying Even as fruits are good because they are the fruits of a good tree but do not yet make the tree good 48 I know the common answer It is by way of distinction between the First and Second Justification 49 But beside other things even this one thing doth take away quite that distinction whereas the Apostle denyes that Abraham in the very midst of his Good Works was justified before God by his Works Rom. 4.1 2 3. If any where then certainly in Abraham that Second Justification by Works if there were any such should have found place 50 Moreover all places of Scripture which deny that we are justified by Works overthrow that difference 51 Our Good Works are due Debts unto God Luke 17.10 Therefore we merit nothing by them 52 Our Good Works are imperfect and unclean forasmuch as our Renovation it self is not altogether absolute and perfect in this life How then can we by them merit eternall life What are all our merits to so great glory Bern. serm 1. in Annun Col. 106. 53 Good works are the fruits of the Spirit leading and drawing the regenerate and working effectually in them Therefore man is so farre from meriting by them any thing at Gods hands that he is rather indebted to God for them Bern. Ibid. 54 If Good works could merit eternall life then they ought and might be done to that end and with that intent that thereby we might obtain the reward of eternall life But works done with such intent are not truly good works For true love is not mercenary although it never be unrewarded 55 So much for the Subject of the question I come now to the Predicate or Attribute which is To justifie and to merit eternall life 56 But if Righteousnesse be by Christ then is also Salvation by Christ For He that beleeveth on the Sonne hath everlasting life John 3.36 57 The nature of a merit requireth that the work by which we merit he freely performed by us and in no wise due from us unto him to whom it is performed But whatsoever we do it is but a part of that duty and service which we owe unto God And therefore no merit 58 Again The nature of a merit requireth that it be profitable and usefull for him at whose hands we are to merit But God standeth not in need of our goods And therefore they are not meritorious 59 Last of all The nature of a merit requireth that the thing offered by us for worth and price be equall unto the thing which we are to receive in lieu of it But what proportion is there betvveen our works and eternall life And therefore they cannot merit 60 Eternall life is the free gift of God Rom. 6.23 Therefore it is not the merit of our works 61 Thou takest from Grace whatsoever thou givest unto Merit Away therefore with that Merit which excludeth Grace Bern. serm 67 in Cant. 62 We cannot merit at Gods hands so much as a crust of daily bread but we are compelled to pray unto God every day Give us this day our daily bread How then can we merit eternall life 63 Let others if they will seek after Merit but let us study to find Grace Bern. serm in nativ Mat. Col. 213. 64 If what some call Merits we will call by their proper names They are the Seminaries of Faith the Incentives of Charitie the Tokens of secret Predestination the Presages of future felicity the Way to the kingdome but not the Cause of reigning there Bern. tract de Grat. lib. Arbitr sub finem 65 Although yet Good works are not necessarie to merit justification and salvation Notwithstanding they are necessary for the regenerate First in respect of God Secondly in respect of our neighbours And lastly in respect of the regenerate themselves 66 In respect of God they are necessarie many wayes 1 Because it is Gods will and commandment That the regenerate should walk in Good Works 2 Because he is our Father and we are his children and therefore we ought to be like unto him 3 Because we were created to this end 4 Because we are redeemed by Christ 5 Because we are regenerate and sanctified by the Holy Ghost to
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 likevvise 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 frō 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
marrie one another 42 But between the Wife and the Kindred of the Husband as also between the Husband and the Kindred of the Wife there is such Affinitie that they may not marry one another 43 Therefore according to the Constitutions of all Lawes in a right Line Prohibition extends it self Infinitely 44 In a Collaterall â—ine by the Provinciall Lawes Prohibition is extended to the Third degree 45 And it respects not onely Consanguinitie but also Affinitie 46 And it is good counsel vvhich is given by Ictus That in joyning together in matrimonie we are not onely to consider what is Lawfull but also what is Honest 47 The Principall end of marriage is the propagation of mankind and of the Church consequently 48 The Lesse-Principall ends are That the Man and the Wife may be mutuall and faithfull helps the one to the other and that they may be a Type of Christ and his Church 49 The Accidentall end is The avoiding of fornication 50 For what before the fall was instituted for an Office or Duty after the fall became an Help or Remedie 51 Before Matrimonie not without good reason there must go Betrothing 52 Which is the Promise of future Marriage 53 After Betrothing there may be a Separation for sundry causesâ— vvhich are to be judged in the Consistories by godly learned and prudent men 54 In generall we say that Refusals may be made for more causes and reasons then Divorces may 55 For many things may hinder Matrimonie to be contracted vvhich cannot dissolve it vvhen it is contracted 56 Matrimonie is dissolved by Death and by Adulterie 57 By Adultery the very Knot of Matrimonie is dissolved insomuch that the party innocent may marrie again 58 Hierome thinks that the Adulteresse may not be retained Augustine thinks that she may not be dismissed and put away But we go in a middle vvay 59 If one party forsake the other and go away out of malice the Magistrate doth well in providing and taking care for the partie innocent 60 But still we must remember Christs Exclusive That there is no other just Cause of Divorce but onely Adultery 61 A Statute speaking Exceptively is not extended to other causes Bald. Lib. 28. C. de Adult 62 Inhabilitie of body for the use of Matrimonie doth not make a Divorce but it shevves that no true Matrimony vvent before 63 It is proved by this Argument Because that Inhabilitie happening after marriage doth not admit of a Divorce 64 We may judge the like concerning any errour in the Substantialls 65 Violence is counted equall to Desertion 66 That Matrimonie is to be dissolved for Heresie we do not hold neither do we grant it 67 Virginitie is Subordinate to Wedlock for chastitie in both states is pleasing unto God 68 The Apostle preferres Virginitie before Wedlock to wit in idoneous and fit persons which have the Gift of Continencie not absolutely but in some respect by reason of troubles which follow those that are married and the circumstances of times 69 The yoke of Virginitie is not to be imposed upon any against their wills for all are not able to bear it 70 Therefore it is free for all to marrie But as for those that burn it is necessarie 71 If the Spirit voluntarily make thee a Virgin then art thou a Virgin indeed There is no need of a Vow or any Coaction 72 If thou art a Virgin upon Coaction before God thou art no Virgin neither doth thy Vow profit thee 73 Virginitie of Body vvithout Virginitie of Mind is but Hypocriticall 74 Which is not to be compared vvith Holy Wedlock but is to be put farre after it 75 It profits nothing to keep the Body Impolluted without and to have the Mind Fuming and Flaming with lusts within 76 What doth it profit to have the Flesh sound and the Mind corrupted 77 And yet what one of a thousand is there of those that Vow Virginitie which keeps his body altogether impolluted 78 But certainly there is not any that hath his Mind free from the burning of lust within 79 Paul himself that great Apostle would here make no Law nor cast a snare upon any man 80 It were to be wished therefore that they which cannot contain themselves would not give up their naâ—â— to Virginitie and vow to live a single life It is a sumptuous â—ower and â— great word which all cannot receive Bern. Serm. ad Cler. 81 I know no woman and yeâ— I am no Virgin Cassianus cites this saying out of Basil Lib. 6. de Spir. fornic 82 A good man useth Wedlock well But an evil man useth neither Wedlock nor Virginitie well 83 Christ who is the Bridegroom of the Church be present by his grace with all those that are married that they may lead a godly life and vouchsafe at length to bring us all unto the celestiall-Marriage Amen CHAP. XXIII ¶ Wherein are contained Theologicall Aphorismes concerning the foure last things Death the Resurrection the Judgement and the Place either of Eternall Joy or of Eternall Torment WE have seen the estate of Christs Church Militant here on Earth It remains now that we lift up our minds and elevate our thoughts to the consideration of the Church Trâ—umphant in the Heavens 2 The Passage of the godly out of the Militant Church into the Church Triumphant is by the gate of Death In which consideration Gregorie Nyssen in his oration concerning Death wittily compareth it to a Midwife which brings us forth into another world unto a life truly so called 3 After Death follows the Judgement whose Forerunner is the Universall Resurrection It is appointed unto all men once to die but after this follows the Judgement Hebr. 9.27 4 They that have done good shall come forth into the resurrection of life and they that have done evil unto the resurrection of damnation John 5.29 5 Foure things there are which are called a mans last the consideration whereof should never depart out of our memorie and these are they Death the Resurrection the Judgement and the Eternall Mansion and habitation of the godly in Heaven and the damned in Hell 6 By the name of Death here we understand not the continuall Miseries of this present life 1. Cor. 15.31 Nor the Death of the Soul in trespasses and sinnes Ephes 2.5 Nor that Blessed Death by which being dead unto sinne that is freed and delivered from the dominion thereof so from damnation we live unto God Rom. 6.2 Nor that Eternall Death or second death of the damned Revel 2.11 7 But we understand the Death of the Body which is the separation of Soul from Body the privation of carnall life and the passing away of the little World 8 He that Dies unto Vices before he dies the Death of the Body doth not die an Eternall Death when he dies the Death of the Body Sphinx Phil. Cap. 36. 9 By the gate of Sinne Death entred into the World and so passed upon all men Rom. 5.12 10 Which Death