full is he of Scripture Fathers and Schoolmen Concerning my self I can say no more but this for I know not how to complement I am and ever shall be in all hearty affection Your servant RALPH WINTERTON ¶ To the Translatour of Gerhards Aphorismes DO Let the Antichristian Clergy keep Their Owl-ey'd Laitie pris'ners in the deep And horrid shades of everlasting night Whil'st thy clear beams and more illustrious light Disperse these clouds of Language display The close-drawn Curtains of thy new-born day Shine forth bright Lamp and chase these shades of night Truth seeks no corners Errour baulks the light Ed. Benlowes ¶ To the Reader concerning the Authour and Interpreter of this Book BEhold choice Aphorismes here like rings beset With Pearls lockt up in this rich Cabinet If worth not number doth commend the store Viewing but one me thinks I need no more Yet in this volume many hundreds dwell And every one 's a volume to live well Each leafe's a perfect book each line is such Each part 's enough yet not the whole too much Gerhard his Aphorismes like starres do shine Thou giv'st them lustre let me cal them thine Most bright themselves by thee they shine most bright As if the sun had borrow'd greater light Apollo needs not to renew his fame Who twice is made immortall by thy name Dove William son Fellow of Kings Colledge Upon the Golden Chain of divine Aphorismes AS no such Maladie so no such Balm Like that which can the souls distempers calm What soul is not diseas'd How hard to find A salve to cure diseases of the mind This Winterton hath found Who but he knew That such an herb in Gerhards Herball grew No Empirick no Chymicks daring Heart Who sets poore Nature on the wrack of Art Descri'd such med'cines Sure in this he can Approve himself a true Physician Each Aphorism's an antidote to thee ' Gainst the old Serpents sting the book may be A Garden richly stored in which place Grows the true Hearts-ease and the Herb of grace These now translated are because 't is ghest That plants translated ofttimes thrive the best He then undoubtedly thrice happy is Who being immur'd from men can chuse out this Garden to be his prison Who would disdain Thus to be fetter'd in a Golden Chain Robert Newman Fellow of Kings Colledge MOst men that put forth Books have this main art First for their Credit then their better Mart With Title fair with fine Inscription To deck their work their onely Minion This man forsooth with Antalthea's Horn Doth of his Book the Frontispice adorn This writes A Honycombe A third doth call His works the Pandects as comprising all The Muses here the Reader waiting stand There is an Enchiridion for his hand Such Titles serve to please the Readers eye And strangers do invite the books to buy But yet alas within what do they find Scarce ought that can content or ease the mind The Pandects having all cannot the Will The Enchiridion scarce the Hand doth fill The Hony cloyes The Horn is quickly dry At best The Muses do but sweetly lie Take then into thy hands Gerhard divine Who saving doctrine hath in every line He in his text more truth doth comprehend Then others Titles vainly do pretend In him all Authours are both new and old Fathers and School-men faithfully caroll'd If all these Authours severally do please How then shall he who joyntly hath all these Henry Whiston Fellow of Kings Colledge WHo list to glance a gentle look Upon The Golden Chain this book As in a Crystall first may see The secrets of Eternitie Such as in Time should come to passe Decreed by God before Time was Such as transcend the Hearts desire And onely Silence can admire But next doth entertain the fight An Embleme of our wofull plight He that ere long Heav'ns darling was Gods Archetype Mans Looking-Glasse Which being dimm'd Nature no more To its first brightnesse could restore He that enjoy'd so rare a Blisse Made happy with a Paradise Behold him now cast out from thence Disrob'd of milky Innocence Poore naked man naked alas Who onely cloth'd with fig-leaves was But Jesse's Branch our souls arraid And wrapt our sinnes in mercies shade Since when is ceast that fatall strife Of tree of Knowledge and of Life One Book contains them let one breast Reade Know enjoy Eternall rest Thomas Page Fellow of Kings Colledge ¶ The Translatour to the Reader THis book when first I read it pleas'd me well I sought another There was none to sell When others read it they were of my mind They sought as I for what they could not find Had not it been by me interpreted For ought I know it might have perished Was 't not great pity that a book so good By English men should not be understood I challenge nothing but what is mine own Had not one been I never had it known 'T was Mr. Carew that did give it mee I in plain English Reader give it thee He lov'd good books and often turn'd them ore I think no young man of his time had more He liv'd as if he lookt alwayes to die And died to passe to immortalitie I flatter not A dead man I commend Who godly liv'd and made a godly end He 's now with God in blest eternitie But late was one of our Societie He was my friend whilst we did live together And once my friend he is my friend for ever Reader this book was Gerhards Carews Mine Now 't is a common good therefore Thine The Contents of this Book in Verse BEfore Time was here are Divine decrees Fulfill'd in Time and after Promises To be fulfill'd when Time shall cease to be And in its place succeed Eternity Reader Behold the Worlds Nativity And Adam in his happy Infancy He was created at the first Upright His Understanding filled was with Light His Will with God's did hold Conformitie And his Affections kept good Harmonie Yet such he was that he might staâ—d or fall He fell We feel 't In him we perisht all His Understanding Will Affections All Lost what they had at their Originall His Understanding was depriv'd of Sight And Darknesse did succeed in place of Light His Will fell from the first Conformitie And tended altogether to Obliquitie His jarring did Affections disagree And Discord did break off their Harmonie His Body which disease none knew before Let in diseases now at every Pore His Body made Immortall for to be Became now Subject to Mortalitâ—e And thus he was depriv'd of Endlesse joyes And plung'd into Eternall Miseries By Nature such are we which from him come Blind Crooked Froward from our mothers wombe Conceiv'd in sinne Born in iniquitie Acting in Life a Sinfull Tragedie We for our Parts deserve no other due But Death and that of Soul and Body too But God of his mere Mercie promised The Womans Seed should break the Serpeâ—â—s head He gave his Law a Glasse for man to
see His Spots and Stains and his Obliquitie He gave his Law a Rule for man to be That he thereby might learn Conformitie He gave his Law a Light for man to see The Way to Life and blest Eternitie Do this and live Do this and Life is due But no man â—iving ever could this do No man but one And that he this might do As he was Man so was he God most true God sent his Sonne as he had promised According to the Time determined He was Conceiv'd and Born and Liv'd and Died All without sinne And we are justified He did fulfill the Law which none could do And freed us from the Curse to us most due He by his Life for us hath merited Eternall Life to be inherited And by his Death which he once suffered From Death for ever us delivered But that we may these benefits partake We must Repent and all our Sinne forsaâ—e We must by Faith in Christ â—e Justifiâ—d And by the Holy Spirit Sanctified Now to this end Christ left his Testament The Gospel and a Twofold Sacrament And sent his Spirit for to Sanctifie Those whom hereafter he will Glorifie Heare and obey Christs will and Testament Wash and be clean Receive his Sacrament Obey the inward Calling of the Spirit Be Constant And Eternall Life inherit Reader I have presented to thine eye The Summe of Gerhards whole Divinitie The Contents of each chapter in this Book The First Chapter containeth the Summe of all the rest Chapter Concerning Page 2 The Holy Scripture 1 3 God and his Attributes 14 4 The Person and Office of Christ 26 5 The Creation and the Angels 40 6 The Providence of God 51 7 Election and Reprobation 62 8 The Image of God in Man before his fall 70 9 Originall sinne 81 10 Free-will 94 11 The Law 105 12 The Gospel 116 13 Repentance 135 14 Faith 152 15 Good Works 168 16 The Sacraments 185 17 Baptisme 201 18 The Lords Supper 219 19 The Church 237 20 The Ecclesiasticall Ministerie 251 21 The Civil Magistracie 268 22 Wedlock 280 23 Our latter end or The foure last things 292 CHAP. I. A Description or Representation of the Theologicall places or Heads of Divinitie contained in this book together with their order connexion 1THe onely and proper Principle of Divinitie is the word of God 2 For God came forth from the secret throne of his Majestie and manifested himself unto men in the word 3 At sundrie times and in diverse manners God spake in time past unto â—he fathers by the Prophets In these â—ast dayes he hath spoken unto us by his Sonne and his Apostles Hebr. 1.1 2. 4 That word of God was first preached by the Prophets and Apostles anâ— afterwards the chief and necessariâ— heads of divine revelation were penneâ— by them according to the will of Goâ— Iren. lib. 3. cap. 1. 5 Therefore the undoubted word 〈◊〉 God cannot at this day any where 〈◊〉 found but in the writings of the Prâ—phets and Apostles 6 From this word of God floweâ— Theologie and is busied about it prâ—pounding unto us the oracles of Goâ— Rom. 3.2 7 Now Theologie is as the name 〈◊〉 self importeth A doctrine concerniâ—â— God 8 And by this doctrine men are iâ—structed concerning the essence and wâ—â— of God unto their salvation 9 And this is life eternall To knoâ— the onely true God and Jesus Chrisâ— which came in the flesh John 17.3 10 The doctrine concerning the Eâ—sence of God is absolved in this quâ—stion What God is to wit Jehoâ—â— Elohim One in Essence three in Peâ—sons 11 For God hath so manifested hiâ— self that in the divine Essence beiâ—â— but one and that undivided there aâ— â—hree Persons neither more nor lesse to wit the Father the Sonne and the Holy Ghost 12 The Father is the first Person â—either made nor created nor begotten â—or proceeding 13 The Sonne is the second Person â—ot made nor created but begotten of â—he Father from all eternitie 24 Who in the fulnesse of time took â—pon him our humane nature in which â—nd through which he payed the price â—f our redemption 15 The Holy Ghost is the third perâ—on not made nor created nor begotâ—en but proceeding from the Father â—nd the Sonne from all eternitie 16 We must judge of the Will of God by his decrees made from all eterâ—itie 17 Whereof there are two more prinâ—ipall The decree of Creation and the decree of Reparation or as the Greek words signifie Creation and Recreaâ—ion Formation and Reformation 18 What those decrees were the fulfilling of them in time doth declare 19 For what God doeth and in what manner he doeth in time the same thing and in the same manner he decreed tâ— do from all eternitie 20 The reason of which assertion dâ—pends upon the immutabilitie of Goâ— will 21 Creation made in time is the mâ—nifestation of the decree concerning tâ—â— creation of all things made from aâ— eternitie 22 And it is the production of tâ—â— Angels Men and all other creatures iâ— the six first dayes of the world wrougâ—â— by God the Father through the Sonnâ— in the Holy Ghost to his own glorieâ— 23 A great part of the Angels fâ—â— away from God The rest being coâ—firmed in goodnesse do laud and praiâ—â— God and are ministring Spirits for tâ—â— good of men 24 Our first parents Adam anâ— Eve in like manner at the instigatioâ— of Satan transgressed the law of Goâ— which was written in their hearts aâ—â— proclaimed by the mouth of God 25 So then by this fall of theirs tâ— image of God was quite defaced in theâ— and their nature was corrupted witâ— sinne 26 Whereupon their posteritie alsâ— were and are to this day born starâ— naked of originall righteousnesse and in miserable manner corrupted with sinne 27 Through the contagion whereof â—â—l the powers and faculties in the soul â—f man are so infected that there is â—â—ttle or no light of Reason left and â—â—arce any power at all in the will even â—bout externall things 28 God who is omniscient could not â—ut know that our first parents would â—all and therefore of his infinite merâ—ie he made a decree concerning the Reparation or Redemption of man â—rom all eternitie 29 What that decree was the fulâ—illing of the same in like manner doth â—eclare He sent in time his Sonne to be â—ur Redeemer and Mediatour Thereâ—ore he decreed to send him from all â—ternitie 30 God by his word offereth the benefits of a Mediatour unto all and applieth them unto those that beleeve Therefore from all eternitie he decreed to offer them unto all by the word and to apply them unto those that beleeve 31 This decree in Scripture is called Predestination of which we must not judge but à posteriori that is by the manifestation thereof 32 For the fulfilling of the decree concerning the Reparation of man God hath appointed the Word and the Sacraments 33 The Word is reduced to two chief heads the Law and the Gospel
before we are born Bern. in Med. cap. 2. Col. 1190. 51 Evil concupiscence in which the power and force of originall sinne doth chiefly appear is not onely the punishment and cause of sinne but it is also sin it self 52 For there is in it disobedience and rebellion against the dominion and law of the mind Aug. lib. 5. contra Julian cap. 3. 53 Neither hath the vice of evil concupiscence place in the inferiour faculties of the soul onely but also in the superiour 54 For the will of a man not yet regenerate is prone to evil and to vanities 55 Amongst the works of the flesh these are reckoned Heresies Idolatrie Strife Variance c. Gal. 5.20 56 From whence we may gather evidently That the Flesh is to be taken for the whole man such as he is since the fall without the grace of God and regeneration 57 By Originall sinne the whole nature of man was most intimately and inwardly corrupted But yet we must distinguish between the vice and the very substance of man For the substance of man is the good work of God and Nature 58 Sinne is an evil Adjunct or eviâ— 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 iâ— self 60 The whole man is the subject oâ— originall sin with all the powers of thâ— soul and members of the body 61 Originall righteousnesse was noâ— onely an equall and just temperamenâ— of the body but also a rectitude of alâ— the powers of the soul and an intrinsecall ornament 62 So Originall sinne which succeeded in the place of originall righteousnesse is not any diseased qualitie of body but an infection of all the powers of the soul 63 For Habit and Privation are to be considered with reference to the same Subject 64 This evil is propagated by carnall generation 65 Therefore Man since the fall is flesh because he is born of flesh John 3.6 He is by nature the child of wrath Ephes 2.3 By being born then he contracts sinne for which he becomes the childe of wrath 66 Whosoever therefore are born of parents according to carnall generation are also guilty of originall sinne 67 Therefore euen the children of the faithfull and those that are born again bring this originall sinne and pollution with them into this world 68 For it is Regeneration and not Generation that maketh Christians August 3. de peccat merit remiss cap. 9. 69 Men are made and not born Christians Tertull. in Apol. cap. 17. 70 Onely He was born without sinne who without the seed of man was conceived by the Holy Ghost in the wombe of the Virgin 71 He is not infected with the pollution of sinne who was born holy and sanctified from the sanctified wombe of the Virgin 72 To the participation of this priviledge and dignitie that is To be free from Originall sinne we do not admit the blessed Virgin herself 73 We say That the glorious Virgin Mary conceived by the Holy Ghost not That she was conceived by the Holy Ghost We say That a Virgin brought forth not That she was brought forth of a Virgin Bern. Epist 174. ad Lugdun 74 Some effects of Originall sinne are onely punishments some are both punishments and sinnes 75 Punishments are both Temporall and Eternall as sundry calamities innumerable swarms of diseases temporall death the wrath of God and eternall damnation 76 Punishments and sinnes both are evil motions of concupiscence damnable desires of the heart and an heap of actuall sinnes 77 The pravitie of originall sinne draweth us headlong into vice Cassiâ—dor in Psalm 118. 78 The number of these actuall sins are in respect of us altogether numberlesse For who can understand his errours Psalm 19.12 79 The bloud of Jesus Christ cleanseth all those that beleeve from all sinne both Originall and Actuall 1. John 1.7 80 With which we are sprinkled in Baptisme which is therefore called the holy and saving laver or the washing of regeneration Tit. 3.5 81 Unto which Regeneration Renovation or renewing is added as an inseparable companion though it be not altogether absolute and perfect in this life 82 For if there were a perfect renewing in Baptisme then would not the Apostle say That the inward man is renewed dayly Aug. 2. de peccat merit remiss cap. 7. 83 Knowing therefore the extreme corruption of our nature let us send up our prayers and sighs unto Christ our Physician to renew us every day more and more till at length we be perfectly renewed in the life to come which is eternall CHAP. X. Wherein are contained Theologicall Aphorismes concerning Free-will That is The Power which is left in man since the fall 1 THE Poyson of Originall sinne hath quite overrunne and inwardly infected all the powers and faculties of man 2 Whereupon there must needs follow great Detriment and Decrement or losse and decay in them all 3 The Powers and Faculties of man are chiefly to be estimated by the Reasonable Soul which was created after the Image of God 4 The Faculties of the Reasonable Soul are two a Mind to know and understand and a Will to elect and choose 5 From the concourse of these two faculties ariseth that which is commonly called Free-will 6 Which is a Facultie both of the Mind and the Will For the arbitrement or judgement is of the Mind and the Freedome or Libertie is of the Will 7 Libertie or Freedome is attributed unto the Will first having a respect unto the Manner of Working which is Free and Voluntarie 8 For it is not compelled or violently carried away by any Externall motion neither doth it work onely by a Naturall instinct but it hath an Internall and Free principle or cause of its own motion 9 This Libertie is a naturall and essentiall propertie of the Will 10 And therefore it was not lost by the fall 11 For the Will did not cease to be a Will by reason of the fall 12 This Libertie from coaction or necessitie is called Interiour Libertie or Libertie in the Subject 13 Therefore the Will of man in this respect is alwayes free though noâ— alwayes good August in Enchirid. cap. 30. 14 But yet the will of man is so free that still it must needs acknowledge the all-ruling power of God 15 And therefore it is not free from Law and Obligation 17 For God hath imprinted in the mind of man certain Naturall Motions the light and leading whereof the Will must follow 17 If it follows them it is free 18 For the True Libertie and Freedome is to serve God and to obey his Law 19 In which sense Tullies saying is very good in his Oration for Cluentius We are servants to the Laws that so we may be freemen 20 Therefore as in respect of Libertie or freedome from coaction man hath alwayes free-will yea since his fall 21 So in respect of Libertie or Freedome from
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
venomous darts and inspires into her the poyson of doubting 8 Afterwards being grown more audacious and hold by reason of his successe he turns Eves doubting into an open deniall 9 He accuseth God of Envie and Malice being himself more malicious By a feigned pretense and promise of divine excellency and wisdome he deceived her being himself most remote from divine wisdome 10 The Causes then of our first Fathers fall were the Devil seducing and himself freely and willingly consenting 11 We must not in any case make God to have an hand or bear a part in mans fall because God is good and the author of nothing but that which is good 12 As God created man at the first so it was his will that he should alwaies have continued And therefore God did not by any secret decree or command force him to fall 13 God is not the authour of that thing whereof he is the punisher and avenger The iniquitie which he punisheth is not of his doing Fulgent lib. 1. ad Monim 14 God gave unto man before his fall a perfect Power that he might have not fallen and an entire will that if he would he might have had no wall to fall and further he added a most severe commination of death that so he might have been kept from falling 15 Man was not created that he should have a will to sinne and yet he was set in that libertie that he might have a will but he was also furnished with such light that if he would he might have had no such will 16 For God hath no need of the righteousnesse of the upright and straight or the iniquitie of the crooked and perverse August 11. de Gen. ad Lit. cap. 7. 17 No perfection is added unto God by his externall works which are but the prints and footsteps of his inward perfection 18 Incredulitie and unbelief according to the order that Moses hath set down in his description was the first sinne of man 19 As long as the word and faith is retained in the heart there is no proud swelling or lifting up of ones self against God 20 Whatsoever was first for order of internall intention certainly incredulitie was the first sin for order in the act of externall commission 21 Neither had the mind of man being illuminated with such divine light as it was ever turned away from God by pride unlesse first it had made a secession or revolting from the word 22 The Apostle denies that Adam was deceived 1. Tim. 2 1â— which we must understand of the manner and order of being deceived 23 Though we should grant that Adam was not deceived by another yet he was deceived by himself 24 It is an idle question to ask whether of the two sinned more grievously Adam or Eve They sinned both unlike indeed for Sex but alike for Pride Aug. 11. de Gen. ad Lit. cap. 35. 25 The opening of their eyes which followed immediately upon their fall was nothing else but the sense of their sinne and the sting of a terrified conscience 26 They saw that they were naked that is bestripped of the robe of integritie and innocencie with which they were invested at their first creation They knew before their fall that they were naked but their nakednesse was such as was neither shamefull not disgracefull 27 They felt after their fall that their flesh was incited to lust and that the law of their members was shamefully repugnant to the Law of their mind 28 What great darknesse seised upon their understanding presently after their fall it is apparent from hence in that they thought with fig-leaves to hide themselves from his sight whose eyes are much clearer then the sunne 29 Fain would they have been concealed from him from whom nothing can be concealed and hide their flesh from his sight who is the beholder of the heart August 11. de Gen. ad Lit. cap. 34. 30 With their blindnesse of mind there was also joyned the trembling of heart For they were affrighted with the shaking of a leaf who before were delighted with the presence and conference of God 31 They are called before Gods Tribunall or Judgement-seat and before him their cause is examined and so punishment follows close upon their sinne 32 This sinne of our first parents corrupted and putrified the humane nature which was all in them and no part in any other Anselm conc virg cap. 2. 33 Adam was and in him were we all Adam was undone and in him are we all undone Ambros in cap. 15. Luc. 34 If the parents lands be confiscate their children lose their inheritance 35 From a corrupted root spring forth evil fruits from an impure fountain flow forth filthy waters and of parents which are leprous children also are begotten which are leprous 36 Even so of our first parents being destitute of originall righteousnesse and infected with the pollution of sin such children are begotten as they themselves that is destitute of righteousnesse and infected with sinne 37 For Adam begat a Sonne not after the Image of God but in his own likenesse that is corrupted with sinne 38 The Personall sinne of Adam corrupted his Nature and the corruption of Nature is by carnall generation propagated unto the person of his off-spring 39 Adam sinned not as a private man but as the lump masse and head of all mankind 40 As his Nature so likewise the corruption of his Nature is propagated unto his posteritie As his sinne so also the guilt which is a consequent of his sinne 41 And this is that which we call Originall sinne which whosoever they be that deny or extenuate they detract exceedingly from the grace of God 42 They which plead so much for Nature are enemies unto Grace 43 Concerning this Originall sinnâ— not onely the most clear oracles of the Holy Ghost bear witnesse but also all Actuall sins and the grievous weighâ— and burden of divers calamities anâ— death it self and likewise regeneration which is necessarie for all men toward the attainment of eternall life 44 Therefore vain and frivolous iâ— that which is said by Pelagius That fâ—â— came into the world by imitation noâ— by propagation 45 For death which is the wageâ— of sinne reigned even over them thaâ— had not sinned after the similitude of Adams transgression Rom. 5.14 46 And we are by nature the children of wrath and not by imitation 〈◊〉 the Apostle teacheth Ephes 2.3 47 This sinne is called Originalâ— not from the originall of the universalâ— nature or the humane nature but from the originall of every person descended from Adam since his fall 48 Moreover it is called Originall in reference to Actuall sinnes whereof it is the common head and fountain 49 As for the quidditie of the thing it is not onely the privation of originall righteousnesse but it is also the position of a vitious qualitie and guilt which is a consequent or follower of them both 50 Hence it is that from our parents we are damned
Cor. 1.20 39 For what the Law could not do God sending his Son hath done for us Rom. 8.3 40 But if righteousnesse come by the Law then is Christ dead in vain Gal. 2.21 41 And if the regenerate do perfectly fulfill the Law why do they pray dayly Forgive us our trespasses according as they are taught by Christ Matth. 6.11 42 If there be no trespasse committed why is forgivenesse required 43 Moses hands are heavy and the yoke of the Law is unsupportable Exod. 17.12 Bern. serm 3. in Cant. 44 Moses face shineth so that we are not able to look on it Exod. 34.29 2. Cor. 3.13 45 Moses is of a slow tongue his words are harsh we cannot heare and obey them Exod. 4.10 46 The Tables of the commandments are of stone Exod. 24.12 They break our hearts in pieces but they do not cure them 47 It was not Moses but Ioshua that brought the children of Israel into the promised land It is Christ and not Moses that leadeth us unto eternall life 48 The Law is the Hammer of Death the flashing of Hell and the Thunderbolt of Gods vengeance 49 This profit the Law brings with it That it convinceth a man of his infirmitie and weaknesse and compelleth him to suc unto Christ for the medicine and remedy of grace to strengthen him August Epist. 200. ad Asell 50 Let us therefore learn to know the voyce of the Law that so we may come to know the comfortable voyce oâ— Christ our Shepherd 51 Whatsoever sheweth unto us sin vengeance and death it is in the place and stead of the Law and doth the office of the Law whether it be in the Old Testament or in the New 52 We must not therefore appropriate the Law to the Old Testament and the Gospel to the New 53 There was indeed a solemn promulgation of the Law made in the Old Testament and of the Gospel in thâ— New 54 But yet the Doctrine as well oâ— the Law as of the Gospel sounded iâ— both Testaments 55 Neither in the New Testamenâ— onely but also in the Old come we tâ— â—he knowledge of sin by the Law and of the abolishing of sin by Christ. 56 The Ceremoniall and Judiciall Laws in the Old Testament are abrogated 57 For the Ceremoniall vvere but Shadows and Types of Christ and therefore at the coming of Christ they expired 58 The Judiciall were fitted for the Commonwealth of the Jews which God would have to be kept within such bounds untill the coming of Christ 59 But yet the Ceremoniall and Judicial Laws are so abrogated that whatsoever in them is Morall still abideth 60 And the Mosaicall Ceremonies by an Allegoricall exposition may be fitted to serve for our edification 61 So much of the Law in Generall Now we are to make enquirie in Speciall concerning the Decalogue or the Ten Commandments and concerning Images 62 The Number of the Commandments is certain but the Order of them is not so certain 63 As concerning their Order â—hen it is but a matter of question and not a matter of faith 64 We must not therefore move unnecessarie stirres and contentions about it to the disturbing of the peace of the Church neither must we suffer our Christian Libertie in such things to be captivated by our adversaries 65 Christian Libertie admitteth of Historicall Jmages But as for Jdolatrous Superstitious and Lascivious them the Law of God abolisheth And as for such as truly cause Scandal Charitie taketh them away 66 As often therefore as there accreweth unto them an opinion of worship in so much that Divine honour is given unto them or that they are thought to have in them any peculiar sanctitie or that men imagâ—â—â— that God is so tied unto them that he is there present in a more peculiar manner and heareth mens prayers more effectually there then elsewhere The use of them is no longer indifferent 67 Neither yet doe I commend the saying of that Greek Pelusiot in the seventh Synod to this purpose That a temple unles it were adorned with Statues images and pictures waâ— nothing worth and not to be regarded 68 For my part I like not the multitude of sumptuous and costly images For fear lest it come to passe as Bernard complaineth that whilest the Church shines gloriously in the walls it look pitifully in the poore lest whilst the stones are covered with gold the children starve for want of clothing and whilest rich mens eyes are pleased poore mens purses be exhausted 69 As therefore in other things which we call indifferent so also in this there is a Christian prudence required that we give no scandal to our weak brethren by the unseasonable use hereof neither yet must we give place to those which come in privily to â—pâ— out â—â—r libertie which we have 〈◊〉 Christ Jesus that they may bring us 〈◊〉 bondage Gal. 2.4 70 He which heretofore wrote his Law in tables of stone with his own finger write them likewise in our hearts by his Holy Spirit CHAP. XII Wherein are contained Theologicall Aphorismes concerning the Gospel 1 THE Gospel is Parallel to the Law 2 The Doctrines of both have a celestiall Originall 3 In both there is life eternall promised but in a different manner 4 In the Law it is promised 〈◊〉 those that perform perfect obedience but in the Gospel it is promised 〈◊〉 those that truly beleeve on Christ 5 The Doctrines of both are to be propounded unto us in the Church 6 For both of them are of necessarie use in the conversion of man 7 Both of them are most nearly joyned together in the heart and practice of a Christian man 8 But yet they are so conjoyned that notwithstanding they are accurately to be distinguished 9 For if we either take quite away or else weaken the difference which is between them we pull down the very Tower or Pillar of Christianitie 10 Neither yet must we make them so contrarie the one to the other as that the one should destroy the other 11 For The Law is not against the promises of God Gal. 3.21 12 But The Law is established through faith Rom. 3.31 13 What the Law requireth of us that hath Christ fulfilled for us as it is declared unto us in the Gospel 14 For Christ is the end and fulfilling of the Law for righteousnesse to every one that beleeveth Rom. 10.4 15 The righteousnesse of the Law is fulfilled in us by Christ Rom. 8.4 16 Moreover Faith kindled in our hearts by the Holy Spirit through the voice of the Gospel worketh by love Galat. 5.6 17 And Love is the summe or fulfilling of the Law Rom. 13.10 18 And thus the Law is written in our hearts Jerem. 31.33 19 But yet this love is not perfect in this Life 20 And therefore we cannot perfectly fulfill the Law 21 Our Obedience here is but Inchoate or begun it shall be complete and consummate in the Life to come 22 The Gospel according to the Etymologie of the
trie and examine themselves and vvhat also of children and others vvhich cannot try and examine themselves 70 This true examination consists in the earnest acknowledgement of sinnes and detestation of the same in true faith in Christ and a stedfast purpose and resolution of amendment of life 71 He that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body 1. Cor. 11.29 72 For whosoever shall eat this bread which is the communion of the body of Christ 1 Cor. 10.16 and drink this cup of the Lord which is the communion of the bloud of Christ 1. Cor. 10.16 Unworthily shall be guilty of the body and bloud of the Lord. 1. Cor. 11.27 73 Therefore as concerning the integritie and perfection of the Sacrament it matters not vvith what faith a man comes to receive it but as concerning the fruit and benefit of it surely it matters very much Aug. 3. contra Donat. cap. 14. 74 Concerning the time place and other circumstances of the Holy Supper if vve be asked the question our ansvver is according to the counsel of the Apostle Let all things be done decently and in order 1. Cor. 14.40 75 God grant that our bodies which are fed vvith the body and bloud of Christ may at the last day be raised up unto everlasting life Iren. lib. 4. adv baer c. 34. Amen CHAP. XIX Wherein are contained Theologicall Aphorismes concerning the CHURCH 1_BY the Word and the Sacraments the Holy Ghost also working together effectually God gathereth himself a Church here on earth 2 Which Church is in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is called out of the vvhole race of mankind and gathered together into an holy Assembly 3 For the Church is an Assembly or company of men gathered together unto the kingdome of God by the ministery of the Word and the Sacraments amongst whom there are alvvayes some true godly which persevere in the true faith even unto the end with vvhom also are mixed many not holy but yet agreeing in the profession of doctrine 4 This Assembly or company because it must alwayes fight under Christs banner against the Flesh the World and the Devil is therefore called the Church Militant 5 And because the ministerie of preaching the Word and administring the Sacraments is obvious to our senses it is also called the Visible Church 6 But yet again Forasmuchas it is not conspicuous to the eyes of men who be true beleevers and godly in respect of them it is called an Invisible Church 7 Therefore that distinction of the Church into Visible and Invisible doth not introduce tvvo as it were distinct Churches or divers companies 8 But it considereth the Church or the company of those which are called after a diverse respect and in a different manner that is Inward and Outward 9 The Inward beauty and glory of the Church doth consist in Faith and Renovation or renewing vvith vvhich is immediately joyned the Inheritance of eternall life 10 This spirituall Regeneration and Renovation is hidden under the infirmities of the flesh and this communion or Inheritance of eternall life is by the scandal of the crosse and death covered as it were with a vail here in this life And in this respect the Church is said to be Invisible 11 The Outward beauty and glory of the Church doth consist in the sincere preaching of the Word and the profession thereof and the lawfull administration of the Sacraments In vvhich respect the Church is said to be Visible 12 To make a man therefore a true and living member of the mysticall body of Christ the externall profession of the same doctrine and the participation of the same Sacraments is not sufficient but there is required also and that necessarily invvard regeneration and the inward dwelling of the Holy Ghost 13 But yet vve are not to seek for the Invisible Church vvithout the Visible seeing that it is included vvithin it For the elect are not to be sought for vvithout the company of those vvhich are called 14 Neither are we in any nation under heaven to seek for that Invisible Church of the elect pure unspotted undefiled outwardly separate from all hypocrites 15 For here in this life the Jebusites and they of Jerusalem dvvell together in the same garden the Nettle and the Myrtle in the same wood the lovv Shrub and the lofty Cedar grow together in Jacobs flock the white and the speckled the Lambs and the Rids feed together in Peters net fishes Good and Bad are caught together in the Lords field the Lilies and the Thorns spring up together in the Lords floore the Corn and the Chaff are mingled together in Christs cellar the Wine and the Oyd have both their Lees and Dregs in Noahs ark there were beasts Vnclean as well as Clean. 16 This company of the elect this Church is by the Holy Ghost in Scripture adorned vvith most honourable Titles 17 For it is called The body of Christ The spouse of Christ The kingdome of God Gods peculiar Gods beloved people c. 18 But all these Titles and appellations are to be understood by a Synecdoche as not belonging to all in the Church For they are attributed unto the Church for the truly regenerate and elects sake vvhich are in and of the Church 19 For there is a manifest and evident difference betvveen the truly regenerate and the hypocrites vvhich are onely joyned unto the Church in an outvvard profession 20 The Truly regenerate are True and Living members of the Church because from Christ their Head they draw both Spirit and Life The Hypocrites are but rotten and dead members Those belong unto the Church Internally These onely Externally Those in Heart These onely in Outward shew Those In deed These In thought onely Those in the Judgement of God These onely in the Judgement of Men Those as True and sound parts of the Body These as Scabs and Ill humours Those to speak properly are of the Church These are onely in the Church August in Brev. Collat. Collat. 3. in Joan. Tract 6. De Bapt. lib. 3. cap. 18 c. 21 The Church in the Creed is called One Holy Catholick and Apostolick 22 It is called One for the Unitie of the Spirit vvhich the Apostle expounds Ephes 4.3 c. There is one Body and one Spirit even as ye are called in one hope of your calling One Lord one Faith one Baptisme One God and Father of all who is above all and through all and in you all 23 It is called Holy because it is sanctified of Christ by the Spirit and the Word Which Sanctitie or Holinesse consists in this life in the imputation of Christs Sanctitie and the Study of true Sanctitie but at length it shall be made perfect and absolute in the life to come 24 It is called Catholick in respect of the Catholick Faith which is to be estimated by the common consent of all the Godly and their agreement in
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
is not the dissolution and reduction of the Soul into nothing but the departing of the Soul out of the House of the Body The Soul cannot be destroyed Matth. 10.28 11 The Scripture maketh mention but of two receptacles of Souls separated from their bodies The one of the godly the other of the wicked 12 Away then with Purgatorie away with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or night and sleeping of Souls between the Day of Death and the Day of Judgement Away with Pythagorus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transmigration of Souls away with Apparitions of Souls 13 For there is no middle place where one can be ouâ— of Punishment if he be not in the Kingdome no place where one can be out of the Devils company if he hath not Fellowship with Christ August de Pecc Mer. Remiss Cap. 2. 14 Before the Vniversall Resurrection the greater world shall passe away and after that shall follow the Vniversall Judgement 15 Many of the ancients were of opinion that the World should passe away by the Change of Qualitie onely and not by the Abolition of Substance 16 But the Scripture useth words very Emphaticall Heaven and Earth shall passe away Matth. 24.35 Luke 22.33 17 The Key which is to open our Graves and the Pledge of our Resurrection is the Resurrection of Christ our Head 18 The Resurrection of our bodies is confirmed by manifest Testimonies of the Holy Spirit in the Scripture and they are often repeated 19 The Preludes or â—orerunners of our Resurrection are the particular examples of those which were raised up again to life in the Old and New Testament whom Tertullian calls the Candidates of immortality 20 Man was at the first both in Body and Soul created for immortalitie The Body is the Souls instrument by which it worketh in actions good or bad The body of the godly is the Temple of the Holy Ghost Yea our bodies are fed with the quickning Body and Bloud of Christ And how then can they alwayes remain in the Grave 21 God is the Authour of our Resurrection But Christ is the Finisher thereof in and with his humane nature assumed 22 Not onely all flesh but even the same flesh that was shall be raised up again 23 Their change in a moment which shall be found alive upon Earth at the last day shall be to them in stead of Death and Resurrection from the dead 24 Neither shall Christ onely raise us up but he shall be also our Judge John 5.27 The Father hath given him authoritie to execute Judgement 25 Christ when he cometh to judge the world shall appear in the same nature which he united unto himself by his Incarnation That flesh shall sit and judge which stood before the Judge That flesh shall judge which was it self formerly judged 26 This Universall Judgement Gods Truth and Justice do require 27 The exact Form Manner and Proceeding in Judgement at the last day Experience it self will then better teach then any humane understanding can now conceive 28 Let us whilest we are hereâ— pray unto God with sighs and grones to be delivered from the Sentence of Condemnation in that day Let us now heare the Voice of Invitation that then we may heare the Voice of Consolation 29 After Sentence is once passed immediately follows Execution Then shall they which are set at the right hand of the Judge enter into Life everlasting and they which are on the left shall be cast into Everlasting fire Matth. 25.34.41 30 The Blessednesse of eternall Life comprehendeth in it the Privation and Absence of all Evil and the Presence and Fruition of all Good 31 We shall be Freed and delivereâ— from all Sinne and from all Punishmenâ— due unto sinne 32 Our vile Body shall be fashionâ— like unto Christ his glorious Body Philip. 3.21 But there shall be greaâ— difference in glorie 33 We shall see God Without end we shall Love him alwayes Withouâ— loathing and praise him evermoâ—â— Without being wearied August 22. â— Civit. Dei cap. 30. 34 Vision shall succeed in the plaâ— of Faith Fruition in the place of Hopâ— and Charitie here onely Inchoate shaâ— be there Consummate 35 God shall be fulnesse of Lighâ— to the Vnderstanding superabundanâ—â— of Peace to the Will and continuanâ— of Eternitie to the Memorie Berâ— Serm. 11. Super Cant. Col. 519. 36 The Saints shall Rejoyce for thâ— Pleasantnesse of Place which they shaâ—â— possesse for the sweet Company wiâ—â— whom they shall reigne for the Gloâ—â— of their Bodies which they shall puâ— on for the World which they have contemned and for Hell which they have escaped Bonavent in Diaet Cap. 50. 37 Let us then Pant and Breath for earnest desire after that Life whose King is the Trinitie whose Law is Charitie and whose Measure is Eternitie 38 Neither shall our Being be subject unto Death nor our Knowledge unto Errour nor our Love unto Offense Sphinx Phil. pag. 5. 39 We shall see God face to face we shall heare him speak immediately unto us 40 The Elect shall have Wisdome in the highest degree Righteousnesse in full perfection Joy which is everlasting and shall Sing siaise and Glory unto God without end 41 All the Elect Salvation shall see But Glory in a different degree 42 It hath not at any time entred into the heart of man to conceive what glory God hath prepared for his Elect. 1. Cor. 2.9 And if his Heart is not able to conceive it much lesse is his Tongue able to expresse it 43 To the Eternall Life of the blessed is opposed the Eternall Death of the damned which in the Revelation is called the Second Death 44 The life of the damned shall be to be alwayes dying and the death oâ— the damned to be alwayes living Iâ— it be life why doth it kill and if iâ— be death why doth it endure 45 The damned shall so live thaâ— they shall be alwayes dying and so diâ— that they shall be alwayes living Bern. in Med. Devot Cap. 3. Col. 193. 46 In the Flesh shall they be tormenâ—ed with Fire and in the Soul with tâ—â— Worm of Conscience Ibid. 47 It is the Eternitie of the Punishments which beyond all measure iâ—creaseth their torments laying upon them a weight unsupportable 48 For to be tormented without end this is that which goes beyond all the bounds of desperation Isidor Clâ—â— Orat. 12. 49 Grievous is the Torment of the damned for the Bitternesse of the Punishments But it is more grievous for the Diversitie of the Punishments Buâ— most grievous for the Eternitie of tâ—â— Punishments Dionys in 18 Apocalyps fol. 301. 50 The Gate shall be shut upon them Matth. 25.10 Understand the Gate of Indulgence the Gate of Mercie the Gate of Hope the Gate of Consolation and the Gate of Good Works 51 To be for ever deprived of the beatificall vision of God goes beyond all the Punishments in Hell 52 Being squeezed under the unsupportable weight of Punishments they shall wish they had no being but it shall be all in vain They shall desire to die but death shall flee from them Revel 9.6 53 They shall â—ore for the very disquietnesse of heart they shall rage for madnesse and gnash their â—eeth There shall be weeping for grief and gnashing of teeth for madnesse Bern. Ser. 8. in Psal 91. 54 Of all which some have a tast even in this Life 55 The Companie of the Devils and the Qualitie of the Place do exceedingly increase the Torments of the Damned 56 Neither shall the Forments of the Damned be onely Eternall but they shall also be Without all intermission at any time The smoke of their Torments ascendeth up for ever and ever Revel 14.11 57 As in Heaven one is more glorious then another So likewise in Helâ— one shall be more miserable then another August in Enchirid. Cap. 3. 58 We are very curious to know where Hell is But we are not so careâ— full to learn how we may escape itâ— Our thoughts were better spent in meditating upon it 59 When we sit down to eat and drink and when we rise from table again when we lie down to sleep and when we rise up again at all times and in all places it is very good to think upon Hell 60 For To think upon Hell preserves a man from falling into it Chrysost Hom. 44 in Matth. 61 Dost thou think to quench the flames of Hell by not speaking of itâ— or Dost thou think thou kindlest the flame thereof by speaking of it Whether thou speakest of it or no the flame is alwayes there alike Idâ—â— in Homil. 2. in 2. Thess 62 He deliver us from eternall death who himself died for us He bring us unto eternall Life who himself is the Prince of Life blessed for ever To whom with the Father and the Holy Spirit be all honour and glory World without end Amen FINIS