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
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
Holy Ghost 73 After Conversion the Will of man being freed is not idle but through power given from above is made operative and a fellow-worker with God 74 The Holy Ghost without us worketh in us to will that which is good And when we will and will after such and such a manner it is he that worketh together with us to enable us to work 75 For the children of God are so moved to working that they also have a part in the working August de corrept grat cap. 2. 76 This may be called Libertie or freedome from the service of sin For where there is the Spirit of God regenerating and illuminating a man there is Libertie or freedome 2 Cor. 3.17 77 But yet that Libertie or freedome of the Will being freed standeth still in need of the aid and guidance of the Holy Ghost 78 For seeing that even in the regenerate the flesh lusteth against the spirit and the spirit against the flesh Gal. 5.17 therefore they are not fully free from all sin 79 In the spirit of the regenerate there is a free servitude and in the flesh of the regenerate there is a servile freedome 80 In the other life at length the regenerate shall obtain full and plenarie libertie or freedome of will by which they shall be freed not only from the service of sinne bur also from all manner of sinne from all miserie and from all fear of falling 81 Which may be called a Libertie or freedome from sinne and mutabilitie 82 By which they shall not onely not sinne but also have no power to sinne at all To that Libertie and freedome Christ bring us who is the authour of our Libertie and freedome CHAP. XI Wherein are contained Theologicall Aphorismes concerning the Law 1 THE Word and the Sacraments serve for the repairing of man being soveraign Antidotes and preservatives against the poyson of sinne and our spirituall diseases 2 The Word is reduced to two chief heads the Law and the Gospel 3 By the Law we come to the knowledge of our diseases and by the Gospel we are directed to our Physician 4 For the Law was given by Moses but Grace and truth by Jesus Christ. John 1.17 5 The Law which was given by Moses is divided into the Morall the Judiciall and the Ceremoniall 6 The Morall Law was onely repeated by Moses by a solemn promulgation for it was at first ingraven in the heart of man 7 And it is the Glasse of Gods Eternall justice The glasse of Natures perfection such as it was before the fall The glasse of Sinne and the inward corruption of Nature since the fall The glasse of Obedience which the regenerate are to perform and the glasse of Perfection which shall follow in the life to come 8 They which would have this Law to be thrust out of the Church deserve themselves to be thrust out of the Church 9 For they gainsay Christ who began his preaching from the expounding of the Law Matth. 5.6 7. 10 They gainsay the Apostles who preached Repentance and Remission of sinnes in the name of Christ 11 The Law is indeed a Glasse to behold Sinne but it is not a remedie to cure sin 12 But yet unlesse we first come to a sight of our sinne we can have no desire or will to seek for a remedie 13 For They that be whole need not a Physician Matth. 9.12 that is They that think themselves to be whole for indeed all men are not onely sick but even dead in their sins 14 The Law was given that we should seek for Grace August de Spir. Lit. cap. 15. 15 What the Law commands Faith obtains Idem Homil. 29. in Joan 16 By the Law sin is made known unto us and by Faith it is abolished Ambros in 3. cap. Rom. 17 And therefore the ministerie of death was in this regard necessarie that we might desire and seek for life in Christ 18 God poureth not the oyl of Mercie but into the vessel of an humble and contrite heart Bern. serm 3. in Annunc Col. 113. 19 God doth not pardon unlesse thou dost first acknowledge thy sinnes neither doth he cover them unlesse thou dost first lay them open neither doth he send comfort unlesse thou beest first grieved for them 20 The Law is the perfect way to Eternall life but it was weak through the flesh Rom. 8.3 And therefore it is not available for us unto Eternall life 21 The Law is spirituall It requires intire obedience of body of soul and spirit inward outward throughout all the parts of our life It requires that our thoughts words and deeds be spirituall It requires soundnesse and Perfection of Nature every way 22 But we are carnall Rom. 7.14 We are born flesh of flesh John 3.6 Neither are we altogether freed from the old flesh in this life 23 Therefore we cannot fulfill the Law in this life 24 There is no man that sinneth not 1. Kings 8.46 Now we know that To sinne and To fulfill the Law these are contrarie the one to the other Therefore there is no man that can fulfill the Law 25 That every mouth may be stopped and all the world may become guilty before God Rom. 3.22 26 God by the word of the Law hath concluded all under sin Rom. 11.32 Galat. 3.19 27 The Rule of the Affirmative precepts or commandments is that First Of the loving and fearing God above all things 28 The Rule of the Negative precepts or commandments is that Last Of not coveting August de perfect just 29 Therefore the Affirmative precepts or commandments are not satisfied or fulfilled by the love and fear of God begunne in us in any kind vvhatsoever 30 Neither are the Negative precepts or commandments satisfied or fulfilled by our abstaining from outward offenses in any kind whatsoever 31 Though we should begin our outward obedience in never so great a measure and eschew outward offenses yet still we should fail in the first and last commandments 32 Therefore in the Decalogue or Ten Commandments there is expresse mention made of the outward grosser offenses that the mind of man may conceive by the judgement of God what to judge of the grievousnesse of inward offenses 33 Before God he is an Adulterer not onely that lies with another mans wife but whosoever looketh on a woman to lust after her Matth. 5 28. 34 Before God he is a Thief not only that takes another mans goods from him by force but whosoever doth usurp them by coveting them in an unlawfull manner 35 Gods Laws and Commandments do not onely bind the hand and the other outward members but the whole man 36 Who can say I have made my heart clean I am pure from sinne my heart is free from concupiscence Prov. 20.9 Who then can boast that he iâ— not a transgressour of the Law 37 Therefore the promises of the Law profit us nothing 38 But in Christ All the promise of God are Yea and Amen 2.
Cor. 1.20 39 For what the Law could not do God sending his Son hath done for us Rom. 8.3 40 But if righteousnesse come by the Law then is Christ dead in vain Gal. 2.21 41 And if the regenerate do perfectly fulfill the Law why do they pray dayly Forgive us our trespasses according as they are taught by Christ Matth. 6.11 42 If there be no trespasse committed why is forgivenesse required 43 Moses hands are heavy and the yoke of the Law is unsupportable Exod. 17.12 Bern. serm 3. in Cant. 44 Moses face shineth so that we are not able to look on it Exod. 34.29 2. Cor. 3.13 45 Moses is of a slow tongue his words are harsh we cannot heare and obey them Exod. 4.10 46 The Tables of the commandments are of stone Exod. 24.12 They break our hearts in pieces but they do not cure them 47 It was not Moses but Ioshua that brought the children of Israel into the promised land It is Christ and not Moses that leadeth us unto eternall life 48 The Law is the Hammer of Death the flashing of Hell and the Thunderbolt of Gods vengeance 49 This profit the Law brings with it That it convinceth a man of his infirmitie and weaknesse and compelleth him to suc unto Christ for the medicine and remedy of grace to strengthen him August Epist. 200. ad Asell 50 Let us therefore learn to know the voyce of the Law that so we may come to know the comfortable voyce 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
Greek name interpreted signifieth a good message or good tidings 23 For it brings unto us the good tidings How that by the counsel of the most sacred and Holy Trinitie Christ both God and Man was appointed to be our Mediatour and Redeemer 24 And again How that Christ by hi◠most holy obedience hath perfectly fulfilled the Law for us and merited th◠grace of God remission of sinnes th◠gift of the Holy Spirit righteousnesse and life eternall for the whole world 25 And again How that those benefits obtained by Christ are applie◠unto those that beleeve and are bestowed merely of grace 26 Therefore because the preaching of this Doctrine bringeth with i◠most plentifull matter of joy The Prophets and Apostles the better to expresse it have made choyse of these two words Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie good tidings 27 Some derive Bisser from Basar signifying flesh which signifieth To declare fleshy and soft things 28 Others give another reason of the name because Bisser signifies To declare joy unto all flesh 29 That so the condition and nature of this doctrine may be declared How that in it all good things are freely offered unto us 30 And again That the condition of the hearers thereof may be expressed How that they are flesh and so subject to many infirmities and therefore must not in any case neglect his so great salvation offered by God 31 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of good tidings are commonly used when we hear of enemies put to slight from whom there was great fear of imminent and apparent danger and likewise when it is declared that peace is restored 1. Sam. 4.17 1. Sam. 31.9 2. Sam. 1.20 2. Sam. 4.10 2. Sam. 18.19 32 So the Gospel declareth unto us That God hath delivered us out of the hands of our enemies Luk. 1.74 That he hath delivered us from the power of darknesse Coloss 1.13 That he hath spoiled principalities and powers and made a shew of them openly triumphing over them Col. 2.15 33 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also used when tidings are brought that a Child is born Jerem. 20.15 34 So in the Gospel good tidings are brought unto us Vnto us a Child is born unto us a Son is given Isai 9.6 As many as received him to them gave he power to become the sons of God even to those that beleeve on his name John 1.12 That so through him we might receive the adoption of sonnes Galat. 4.5 35 Again these words are used when deliverance is declared unto captives and consolation to those that mourn Isai 61.1 2. 36 So in the Gospel it is declared unto us That Christ hath sent forth the Prisoners out of the pit wherein is no water Zach. 9.11 37 Hence is that most joyfull Acclamation Isai 40.1 Comfort ye comfort ye my people saith your God 2. Speak ye comfortably to Jerusalem and cry unto her That her warfare is accomplished 38 Hence also flow these svveet Elogies and appellations of this Doctrine to wit That it is The Gospel of the grace of God Acts 20.24 The knowledge of salvation Luke 1.77 The word of the kingdome Matth. 13.19 The power of God unto salvation to every one that beleeveth Rom. 1.16 The word of life Acts 5.20 Philip. 2.16 The word of eternall life John 6.68 The word of salvation Acts 13.26 The word of reconciliation 2 Cor. 5.19 The law of the spirit of life Rom. 8.2 The Gospel of our salvation Ephes 1.13 The promise of inheriting or heirship Rom. 4.13 A well of water springing up into everlasting life John 4.14 Green pastures still waters Psal 23.2 A table prepared a cup that runneth over 5. A rod and staff 4. The savour of life unto life 2 Cor. 2.16 39 Therefore that joyfull voice of the Gospel is not to be changed into the voice of the Law accusing and terrifying 40 Which thing they do whosoever dispute that the Law delivereth imperfect precepts onely concerning outward works to be performed out of fear And that the Gospel sets before us precepts more severe more excellent and perfect 41 As if the Law were not long ago a yoke which our fathers were not able to bear Acts 15.10 The yoke of burden the staff of the shoulder the rod of the oppressour Isai 9.6 in so much that we stood in need of another Law-giver 42 Therefore we are to seek out other differences of the Law and the Gospel which the Scripture expresseth thus 43 The Law is in some sort known by nature Rom. 2.14 15. The Gospel is a mysterie altogether hidden from our reason Rom. 16.25 1. Cor. 2.7 Ephes 1.9 Coloss 1.26 44 The Law is the doctrine of works and preacheth unto us what we are to do The Gospel is the doctrine of faith and preacheth unto us what is already done that is declareth unto us That Christ hath performed for us what the Law requires Rom. 8.4 45 The Law requires of every man perfect obedience to all Gods commandments But the Gospel requires faith teaching us to beleeve on Christ our Mediatour 46 The Law hath concluded all under sinne Galat. 3.22 That all the world may become guilty before God Rom. 3.19 The Law worketh wrath Rom. 4.15 It makes us subject to the curse Galat. 3.10 Therefore it is the ministerie of death and condemnation But the Gospel is the word of salvation peace and reconciliation 47 Therefore the doctrine both of the Law and of the Gospel is busied about sinne but yet in a different manner 48 The Law layeth open accuseth and condemneth sinne But the Gospel pointeth at him which made satisfaction for sinne And therefore it covereth taketh away and remitteth sin 49 The promises of the Law require perfect obedience of works But the promises of the Gospel are of free grace 50 Hereupon it is that the promises of the Law do nothing profit us by reason of the weaknesse of our flesh Rom. 8.3 But in Christ all the promises of God are Yea and Amen 2 Cor. 1.20 51 The Law sheweth unto us what are good works but it doth not give us strength and power to do them The Gospel containeth the promise of the Spirit of renovation which writeth the Law in our hearts Jerem. 31.33 52 Both these benefits therefore to wit of Justification and Renovation belong unto the Gospel Grace and the gift by Grace the imputation of Christ◠righteousnesse and the donation of the Holy Ghost 53 But yet they are not to be confounded Neither is Justification to be placed in Renovation for Renovation is the consequent of Justification and not the cause 54 For God doth not receive us into grace and justifie us for our Renovation or Inchoate obedience but being justified and received into grace he reneweth us by his holy Spirit that our obedience according to the Law may be Inchoate 55 Which Inchoate obedience although it be imperfect and many waies polluted and defiled Yet the Gospel teacheth
one thing and the Image of God in him is another 30 Holinesse and Righteousnesse are onely in God by way of Essence in Man they are not but by way of Jnherence 31 Immortalitie was a part of that divine Image For God created man to be immortall and made him to be an Image of his own Eternitie Wisd 2.23 32 That death of the body unto which we are all subject since the fall of Adam is not the naturall condition of man But it is derived upon us as a punishment for the wickednes of his transgression 33 It is not a debt due unto our nature as it was at first created by God but it is our just merit and wages for falling away from God 34 At what time man opened the gate of sin unto Satan knocking death entred in upon him and so passed upon all men Rom. 5.12 35 That immortalitie unto which man was created as likewise the whole Image of God was a naturall and internall propertie of the humane nature 36 In the body there was a most exact harmonie of all the qualities and it was governed by the soul which was created after the Image of God unto immortalitie 37 As therefore since the fall We are by nature the children of wrath Ephes 2.3 So before his fall the first man was by nature the Son of grace and life 38 But the Degree of Immortalitie which was in our nature at the first institution and the degree that shall be at the perfect restitution are farre different the one from the other 39 The Immortalitie of the first man was That he had power not to die but the Immortalitie of the Elect shall be hereafter That they cannot die August 6. de Gen. ad Lit. cap. 25. 40 And further seeing that Immortalitie is a part of the divine Image from hence it is apparent That even in the body of man there is some glimpse of the divine Image 41 The comelinesse of the clay did argue also the beauty of the soul Bern. Serm. 24. sup Cant. col 564. 42 If any one ask whether Eve was made after the Image of God or no we answer that the name of Image is taken two wayes 43 Primarily and properly the Jmage of God was resplendent in the conformitie of the soul and all the powers and faculties of man with the Law of God which was common to both sexes saving the diversitie of degrees 44 Secundarily the Image of God was resplendent in that externall priviledge of Dominion and rule the eminencie whereof properly belonged unto the man 45 And that there might be nothing wanting to mans felicity beside the grace of soul and body God added also the grace of place for he gave him his dwelling-place in Paradise 46 Man was created by God partly Spirituall and partly Corporeall Therfore God gave unto him also a twofold Paradise both a Spirituall and a Corporeall 47 The Corporeall or Terrestriall Paradise was a Type and School of the Spirituall and Celestiall Paradise that is great tranquillitie and joy in the mind of man 48 If any man be desirous that we should show unto him in what part of the earth the Corporeall Paradise was situate That we will do if he will first plainly show unto us the situation of the earth as it was before the floud 49 That the garden of Paradise is yet extant and to be seen then will vve beleeve when any man can bring us a bough or a branch from thence or else demonstrate it unto us upon a good foundation 50 It is certain that Henoch and Elias live in Paradise But in what Paradise Not the Terrestriall but the Celestiall where Christ promised the good thief that he should be Luk. 23.43 51 There were two trees especially which were a great grace to the garden of Paradise to wit the tree of Life and the tree of Knowledge of good and evil Gen. 2.9 52 In the tree of Life there was set before man a Preservative against sicknesse and old age as also a Type of eternall beatitude 53 The tree of Knowledge was mans Temple and Altar and the service which he was to have performed unto God was To abstain from the fruit thereof 54 After mans fall it was so called from the Event For by tasting of the fruit thereof man learnt by wofull experience what a great good he had deprived himself of by reason of his sin and what a great evil he drew upon himself by his disobedience 55 As concerning the question about the production of souls whether by way of Propagation or by a dayly and immediate Creation we do not dislike the modestie of those which say That it is sufficient for them to beleeve and know whither they shall come by living a godly life although they be ignorant from whence they came August 10. de Gen. ad Lit. cap. 23. 56 Let me be ignorant of the originall of my soul if so be that I can come to the knowledge of the propagation of originall sinne and the redemption of souls Aug. Epist 157. ad Optat 57 If by the Image of God we understand according to the Scripture phrase true righteousnesse and holinesse The Holy Ghost witnesseth that we have lost it and we find it true by wofull experience 58 For what is Originall sinne but the losse and want of the divine Image which succeeded in the place of Originall righteousnesse 59 This doctrine concerning the Image of God leads us as it were by the hand that so we may come to the knowledge of Gods mercy and our own misery and further establisheth our hope 60 All land and praise be given to God the Father God the Sonne and God the Holy Ghost To the Father which created us in Adam after his own Image to the Sonne which merited for us the renewing of that Image and to the Holy Ghost by whom this Image beginneth again to be renewed in us CHAP. IX Wherein are contained Theologicall Aphorismes concerning Originall sinne That is The Fall of our first parents and the corruption of nature which followed thereupon and is propagated unto their posterity 1 THE first man continued not in the integritie and perfection wherein he was created and therefore it descended not upon his posteritie by any right of inheritance 2 He followed the deceitfull perswasion of the Serpent and so fell into sinne and the transgression of Gods Commandment 3 In that naturall Serpent the infernall Serpent lay lurking 4 So then the Serpent which by his subtiltie deceived our first parents was disguised For there was a Devil in the shape of a Serpent 5 He sets upon the woman first being the weaker and not to be compared with man for the gift and endowment of wisdome 6 By a treacherous and deceitfull question about the meaning of Gods commandment he solicits her to a very dangerous kind of doubting 7 Outwardly with a feigned voice he propounds a question unto her Inwardly he wounds her soul with
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