That he thereby might learn Conformitie He gave his Law a Light for man to see Tâ—e Way to Life and blest Eternitie Do this and live Do this and Life is due But no man living ever this could do No man but one And that â—e this might do As he was Man so was â—e God most true God sent his Sonne as he had Promised According to the Time determined He was Conceiv'd and Borne 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 Sinnes forsake We must by Faith in Christ be Justified And by the Holy Spirit Sanctified Now to this end Christ left his Testament The Gospell 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 18 4 The Person Office of Christ. 33 5 The Creation and the Angells 52 6 The Providence of God 66 7 Election and Reprobation 81 8 The Image of God in Man before his fall 91 9 Originall sinne 105 10 Free-will 122 11 The Law 136 12 The Gospell 150 13 Repentance 174 14 Faith 197 15 Good Works 217 16 The Sacraments 239 17 Baptisme 260 18 The Lords Supper 283 19 The Church 306 20 The Ecclesiasticall Ministerie 324 21 The Civill Magistracie 345 22 Wedlock 361 23 Our latter end or The foure last things 37â— CHAP. I. A DESCRIPTION OR REPRESENTATION of the Theologicall places or Heads of Divinitie contained in this book together with their order and connexion 1THe onely and proper Principle of Divinitie is the word of God 2 For God came forth from the secret throne of his Majesty and manifested himself unto men in the word 3 At sundrie times and in diverse manners God spake in time past unto the fathers by the Prophets In these last 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 and afterwards the chief and necessarie heads of divine revelation were penned by them according to the will of God Iren. lib. 3. cap. 1. 5 Therefore the undoubted word of God cannot at this day any where be found but in the writings of the Prophets and Apostles 6 From this word of God floweth Theologie and is busied about it propounding unto us the oracles of God Rom. 3.2 7 Now Theologie is as the name it self imports A doctrine concerning God 8 And by this doctrine men are instructed concerning the essence and will of God unto their salvation 9 And this is life eternall To know the onely true God and Jesus Christ which came in the flesh John 17.3 10 The doctrine concerning the Essence of God is absolved in this question What God is to wit Jehova Elohim One in Essence three in Persons 11 For God hath so manifested himself that in the divine Essence being but one and that undivided there are three Persons neither more nor lesse to wit the Father the Sonne and the Holy Ghost 12 The Father is the first Person neither made nor created nor begotten nor proceeding 13 The Sonne is the second Person not made nor created but begotten of the Father from all eternitie 14 Who in the fulnesse of time took upon him our humane nature in which and through which he payed the price of our redemption 15 The Holy Ghost is the third person not made nor created nor begotten but proceeding from the Father and the Sonne from all eternity 16 We must judge of the Will of God by his decrees made from all eternitie 17 Whereof there are two more principall The decree of Creation and the decree of Reparation or as the Greek words signifie Creation and Recreation Formation and Reformation 18 What those decrees were the fulfilling of them in time doth declare 19 For what God doth and in what manner he doth in time the same thing and in the same manner he decreed to do from all eternitie 20 The reason of which assertion depends upon the immutabilitie of Gods will 21 Creation made in time is the manifestation of the decree concerning the creation of all things made from all eternitie 22 And it is the production of the Angels Men and all other creatures in the six first dayes of the world wrought by God the Father through the Sonne in the Holy Ghost to his own glorie 23 A great part of the Angels fell away from God The rest being confirmed in goodnesse do laud and praise God and are ministring Spirits for the good of men 24 Our first parents Adam and Eve in like manner at the instigation of Satan transgressed the law of God which was written in their hearts and proclaimed by the mouth of God 25 So then by this fall of theirs the image of God was quite defaced in them and their nature was corrupted with sinne 26 Whereupon their posterity also were and are to this day born stark-naked of originall righteousnesse and in a miserable manner corrupted with sinne 27 Through the contagion whereof all the powers and faculties in the soul of man are so infected that there is little or no light of Reason left and scarce any power at all in the will even about external things 28 God who is omniscient could not but know that our first parents would fall and therefore of his infinite mercie he made a decree concerning the Reparation or Redemption of man from all eternity 29 What that decree was the fulfilling of the same in like manner doth declare He sent in time his Sonne to be our Redeemer and Mediatour Therefore he decreed to send him from all eternitie 30 God by his word offereth the benefits of a Mediatour unto all and applieth them unto those that beleeve Therefore from all eternitie he decreed to offer them unto all by the word and to apply them unto those that beleeve 31 This decree in Scripture is called Predestination of which we must not judge but à posteriori that is by the manifestation thereof 32 For the fulfilling of the decree concerning the Reparation of man God hath appointed the Word and the Sacraments 33 The Word is reduced to two chief heads the Law and the Gospel 34 The Law is the doctrine of works Therefore it manifesteth unto us the corruption of our nature
an open deniall 9 He accuseth God of Envie and Malice being himself more malicious By a faigned pretence and promise of divine excellency and wisdome he deceived her being himself most remote from divine wisdome 10 The Causes then of our first Fathers fall were the Devill seducing and himself freely and willingly consenting 11 We must not in any case make God to have an hand or beare a part in mans fall because God is good and the authour of nothing but that which is good 12 As God created man at the first so it was his will that he should alwaies have continued And therefore God did not by any secret decree or command force him to fall 13 God is not the authour of that thing whereof he is the punisher and avenger The iniquitie which he punisheth is not of his doing Fulgent lib. 1. ad Monim 14 God gave unto man before his fall a perfect power that hee might have not fallen and an entire will that if he would he might have had no will to fall and further he added a most severe commination of death that so he might have been kept from falling 15 Man was not created that he should have a will to sinne and yet he was set in that libertie that he might have a will but he was also furnished with such light that if he would he might have had no such will 16 For God hath no need of the righteousnesse of the upright and straight or the iniquitie of the crooked and perverse August 11. de Gen. ad lit Cap. 7. 17 No perfection is added unto God by his externall works which are but the prints and footsteps of his inward perfection 18 Incredulitie and unbelief according to the order that Moses hath set down in his description was the first sinne of man 19 As long as the word and faith is retained in the heart there is no proud swelling or lifting up of ones self against God 20 Whatsoever was first for order of internall intention certainly incredulitie was the first sin for order in the act of externall commission 21 Neither had the minde of man being illuminated with such divine light as it was ever turned away from God by pride unlesse first it had made a secession or revolting from the word 22 The Apostle denies that Adam was deceived 1. Tim. 2.14 which wee must understand of the manner and order of being deceived 23 Though wee should grant that Adam was not deceived by another yet he was deceived by himselfe 25 It is an idle question to ask whether of the two sinned more grievously Adam or Eve They sinned both unlike indeed for Sex but alike for Pride Aug. 11. de Gen. ad lit cap. 35. 26 The opening of their eyes which followed immediately upon their fall was nothing else but the sense of their sin and the sting of a terrified conscience 27 They saw that they were naked that is bestripped of the robe of integritie innocencie with which they were invested at their first creation They knew before their fall that they were naked but their nakednesse was such as was neither shamefull nor disgracefull 28 They felt after their fall that their flesh was incited to lust and that the law of their members was shamefully repugnant to the Law of their minde 28 What great darknesse seized upon their understanding presently after their fall it is apparant from hence in that they thought with fig leaves to hide themselves from his sight whose eyes are much clearer then the sunne 29 Fain would they have been concealed from him from whom nothing can be concealed and hide their flesh from his sight who is the beholder of the heart August 11. de Gen. ad lit cap. 34. 30 With their blindnesse of minde there was also joyned the trembling of heart For they were affrighted with the shaking of a leafe who before were delighted with the presence and conference of God 31 They are called before Gods Tribunall or Judgement-seat and before him their cause is examined and so punishment follows close upon their sinne 32 This sinne of our first parents corrupted and putrified the humane nature which was all in them and no part in any other Anselm conc virg cap. 2. 33 Adam was and in him were we all Adam was undone and in him are we all undone Ambros. in cap. 15. Luc. 34 If the parents lands be confiscate their children lose their inheritance 35 From a corrupted root spring forth evil fruits from an impure fountain flow forth filthy waters and of parents which are leprous children also are begotten which are leprous 36 Even so of our first parents being destitute of originall righteousnesse and infected with the pollution of sinne such children are begotten as they themselves that is destitute of righteousnesse and infected with sinne 37 For Adam begat a sonne not after the Image of God but in his own likenesse that is corrupted with sinne 38 The Personall sinne of Adam corrupted his Nature and the corruption of Nature is by carnall generation propagated unto the person of his ofspring 39 Adam sinned not as a private man but as the lump masse and head of all mankinde 40 As his Nature so likewise the corruption of his Nature is propagated unto his posteritie As his sinne so also the guilt which is a consequent of his sinne 41 And this is that which we call Originall sinne which whosoever they be that deny or extenuate they detract exceedingly from the grace of God 42 They which plead so much for Nature are enemies unto Grace 43 Concerning this Originall sin not onely the most cleare oracles of the Holy Ghost beare witnes but also all Actuall sins the grievous weight and burden of divers calamities and death it self and likewise regeneration which is necessarie for all men towards the attainment of eternall life 44 Therefore vain and frivolous is that which is said by Pelagius That sinne came into the world by imitation not by propagation 45 For death which is the wages of sinne raigned even over them that had not sinned after the similitude of Adams transgression Rom. 5.14 46 And we are by nature the children of wrath and not by imitation as the Apostle teacheth Ephes. 2.3 47 This sinne is called Originall not from the originall of the universall nature or the humane nature but from the originall of every person descended from Adam since his fall 48 Moreover it is called Originall in reference to Actuall sinnes whereof it is the common head and fountain 49 As for the quidditie of the thing it is not onely the privation of originall righteousnesse but it is also the position of a vitious qualitie and guilt which is a consequent or follower of them both 50 Hence it is that from ouâ— parents we are damned before we are born Bern. in Med. cap. 2. Col. 1190. 51 Evill concupiscence in which the power and force of originall sinne doth chiefly appeare is
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 sinne 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 onely from the service of sinne but 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 muâ—abilitie 82 By which they shall not onely not sinne nor onely have power not to sinne but also have no power to sinne at all To that Libertie freedome Christ bring us who is the authour of our Libertie and freedome CHAP. XI Wherein are contained Theologicall Aphorismes concerning the LAVV. 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 Gospell 3 By the Law we come to the knowledge of our diseases and by the Gospell 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 sinne 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 sinnes 14 The Law was given that we should seek for Grace August dâ— Spir. lit cap. 15. 15 What the Law commands Faith obtains Idem Homil. 29. in Joan. 16 By the Law sinne 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 of Mercie but into the vessell of an humble and contrite heart Bern. serm 3. in Annunâ— 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 and 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 thaâ— First Of the loving and fearing God above all things 28 The Rule of the Negativâ— 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 kinde whatsoever 30 Neither are the Negative precepts or commandments satisfied or fulfilled by our abstaining from outward offences in any kinde whatsoever 31 Though we should begin our outward obedience in never so great a measure and eschew outward offences 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 and grosser offences that the minde of man may conceive by the judgement of God what to judge of the grievousnesse of inward offences 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 onely 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 binde 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 is not a transgressour of the Law 37 Therefore the promises of the Law profit us nothing 38 But in Christ All the promises of God are Yea and Amen 2. Cor. 1.20 39 For what the Law could not do God sending his Sonne 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 Joshua 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 sue unto Christ for the medicine and remedie of grace to strengthen him August Epist. 200. ad Asell 50 Let us therefore learne to know the voyce of the Law that so we may come to know the comfortable voyce of Christ our Shepherd 51 Whatsoever sheweth unto us sinne vengeance and death it is in the place and steed 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 Gospell to the New 53 There was indeed a solemne promulgation of the Law made in the Old Testament and of the Gospell in the New 54 But yet the Doctrine as well of the Law as of the Gospell sounded in both Testaments 55 Neither in the New Testament onely but also in the Old come we to the knowledge of sin by the Law and the abolishing of sin by Christ. 56 The Ceremoniall and Judiciall Lawes in the Old Testament are abrogated 57 For the Ceremoniall were but Shadowes and Types of Christ and therefore at the coming of Christ they expired 58 The Judiciall were fitted for the Common Wealth of the Jews which God would have to be kept within such bounds untill the coming of Christ. 59 But yet the Ceremoniall and Judiciall 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 Commandements is certaine but the Order of them is not so certaine 63 As concerning their Order then 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 Images But as for Idolatrous Superstitious and Lascivious them the Law of God abolisheth And as for such as truely cause Scandall Charitie taketh them away 66 As often therefore as there accreweth unto them an opinion of worship insomuch that divine honour is given unto them or that they are thought to have in them any peculiar sanctitie or that men imagine that God is so tyed 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 Pelusiote in the seventh Synod to this purpose That A temple unles it were adorned with Statues images and pictures was nothing worth and not to be regarded 68 For my part I like not the multitude of sumptuous and costly images For feare lest it come to passe as Bernard complaineth that whilst the Church shines gloriously in the wals it looke 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 scandall to ouâ— weake brethren by the unseasonable use thereof neither yet must we give place to those Which come in privily to spie out our libertie which we have in Christ Jesus that they may bring us into 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 GOSPELL 1 THe Gospell is Parallell 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 to those that performe perfect obedience but in the Gospell it is promised to those that truely 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 nearely joyned together in the heart and practise 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 downe 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 Gospell 14 For Christ is the end and fulfilling of the Law for righteousnessâ— 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 Gospell 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 Gospell according to the Etymologie of the Greeke name inâ—erpreted signifieth a good message or good tidings 23 For it brings unto us the good â—idings
How that by the counsail of the most sacred and Holy Trinitie Christ both God and Man was appointed to be our Mediaâ—our and Redeemer 24 And againe How that Christ by his most holy obedienâ—e hath perfectly fulfilled the Law for us and merited the grace of God remission of sinnes the gift of the Holy Spirit righteousnesse and life eternall for the whole world 25 And againe How that those benefits obtained by Christ are applied unto those that beleeve and are bestowed meerely of grace 26 Therefore because the preaching of this Doctrine bringeth with it most plentifull matter of â—oy 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 39 And againe 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 this so great salvation offered by God 31 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of good tidings are commonly used when we heare of enemies put to flight from whome there was great feare 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 Gospell 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 Colos. 1.13 That he hath spoiled principalities and powers and made a shew of them openly triumphing over them Col. â— 15 33 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also used when tidings are brought that a Child is borne Jerem. 20.15 34 So in the Gospell good tidings are brought unto us Vnto us a Child is borne unto us a Son is â—iven Isai. 9.6 As many as received â—im to them gave he power to beâ—ome the sons of God even to those that â—eleeve on his name Ioh. 1.12 That â—o through him we might receive the adoption of sonnes Galat. 3.5 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 Gospell it is deâ—clared unto us That Christ hath sent forth the Prisoners out of the 〈◊〉 wherein is no water Zach. 9.11 37 Hence is that most joyfulâ— Acclamation Isai. 40.1 Comfort 〈◊〉 comfort ye my people saith your God 2. Speak ye comfortably to Jerusaâ—lem and cry unto her That her warreâ—fare is accomplished 38 Hence also flow these sweâ—â— Elogies appellations of this Doctrine to wit That it is The Gospeâ—â— of the grace of God Acts 20.24 The knowledge of salvation Luâ— 1.77 The word of the kingdome Matth. 13.19 The power of God 〈◊〉 to salvation to every one that beleâ—â—veth Rom. 1.16 The word of lifâ— Acts 5.20 Philip. 2.16 The woâ—â— 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 Gospell 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 rodde and staffe 4. The savour of life unto life 2. Cor. 2.16 39 Therefore that joyfull voice of the Gospell 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 Gospell 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 beare Acts 15.10 The yoke of burden the staffe of the shoulder the rodde of the oppressour Isai. 9.6 insomuch that we stood in need of another Lawgiver 42 Therefore we are to seek out other differences of the Law and the Gospell 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 Gospell 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 Gospell is the word of salvation peace and reconciliation 47 Therefore the doctrine both of the Law and of the Gospell is busied about sinne but yet in a different manner 48 The Law layeth open accuseth and condemneth sinne But the Gospell pointeth at him which made satisfaction for sinne And therefore it covereth taketh away and remitteth sinne 49 The promises of the Law require perfect obedience of works But the promises of the Gospell 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 Gospell 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 Gospell Grace and the gift by Grace the imputation of Christs righteousnesse and the donation of the Holy Ghost 53 But yet they are not to be confounâ—ed 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 Gospell teacheth us that it pleaseth God in as many as are justified by faith in Christ. 56 The Law is
way of Inherence 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 sinne 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 soule which was created after the Image of God unto immortalitie 37 As therefore since the fall VVee 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 hee 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 apparant That even in the body of man there is some glimpse of the divine Image 41 The comlinesse 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 Image of God was resplendent in the conformitie of the soule and all the powers 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 soule 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 Therefore 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 minde 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 doe 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 wee 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 hee 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 the tree of Knowledge of good and evill 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 sinne 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 finde it true by wofull experience 58 For what is Originall sinne but the losse and want of the diâ—vine 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 laud 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 posteritie 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 Divell 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 sollicits her to a very dangerous kinde of doubting 7 Outwardly with a faigned voice he propounds a question unto her Inwardly he wounds her soul with venomous darts and inspires into her the poison of doubting 8 Afterwards being grown more audacious and bold by reason of his successe he turns Eveâ— doubting into
administer Justice and Judgement 20 By Justice we understand externall obedience to both Tables of the commandments 21 For it is the Magistrates charge and care to see that both the Tables of the commandments be kept and observed as farre as it concernes Externall Discipline 22 He may and must hinder false and blasphemous opinions from being spread abroad He may and must punish those which are seducers of Soules especially such as are seditious He may and must hinder the profanation of the Sabbath 23 But yet he must not take upon him authoritie and power over the Consciences of men whereof God onely is King 24 Therefore neither must the Magistrate compell the Subjects to any false religion neither must the Subjects obey if he goes about to compell them 25 Unto the Administration of Justice there belongeth also the power of making Civill Lawes to be the determination of the Law of nature 26 For Christian Commonwealths are not simply tyed and bound to the Judiciall Lawes of Moses 27 Unto the same also belong Contracts which are to be moderated by Charitie Equitie From whence it is easily gathered what we may determine in the question about Vsurie 28 The Scripture simply forbiddeth Vsurie But what be Contracts of Vsurie that we must learne from the end of the Law which is Charitie and from the description of the Prohibition as also from the incorrupt judgement of the prudent 29 By the name of Judgement forementioned we understand the defending of the good and the punishing of those which do that which is evill Rom. 13.4 30 To which end and purpose were judiciall Lawes invented for the hearing judging both Civill and Criminall causes 31 Therefore a Christian man is not forbidden to go to Law so he do it in a lawfull manner 32 The Punishment which the Magistrate inflicteth upon the transgressours of the Lawes and the troublers of humane societie must be Correspondent to the Fault committed 33 For it is not free for the Magistrate at his pleasure to let delinquents and offenders especially such as are in any enormous crime escape and go unpunished 34 Yet sometimes Equitie and Moderation of the rigour of the Law is to be used but still with a respect unto the Delinquent or Offender and the Offence it self 35 As Extreme rigour of the Law is sometimes Extreme injuries So likewise Extreme indulgence and remissenesse doth Dull the Edge of the Law and much diminish the power and authoritie of the Magistrate 36 Here a question is moved about Heresie Theft and Adulterie Whether the Punishment thereof ought to be Capitall 37 Whosoever doth maintaine an Heresie Privately or else doth spread it abroad but not seditiously we deny that such a one is to be put to death 38 Other wayes of sowing and spreading abroad heresies we leave unto the Magistrate to punish 39 To say that the punishment of simple Theft especially if it be but of a light and petty matter ought to be Capitall that 's very hard 40 Yet we do not mislike that the rigour of the Law should be executed upon such as are common robbers breakers into houses and such as have often escaped for stealing and yet steal againe 41 The Law of God hath adjudged Adulterie to be punished with death 42 In the time of Warre let the Magistrate be mindfull of his office and duty that he wages Warre lawfully 43 For neither is the Magistrate forbidden to Denounce Warre nor the Subjects to take up armes If the Warre be Lawfull 44 The Conditions of a Lawfull Warre are these That it be undertaken upon Authoritie of superious upon a good Cause and with a good Intention Thom. 2.2 q. 40. 45 Warre is not warre but robberie if it be undertaken without lawfull Authoritie of him that denounceth it 46 The Just causes of warre are Three Either Just defence or Just Punishment or Recovering what is unjustly taken away 47 There must also be added an Intention of a fit and convenient end The Will must be for Peace and Warre is not to be undertaken but upon necessitie The End of going to Warre is or ought to be the procuring of Peace August Epist. 205. 48 To a right Intention we referre also the Lawfull manner of waging warre 49 It was worthily spoke by Aurelianus to a certaine Tribune of Souldiers If thou wilt be a Tribune if thou wilt live hold thy Souldiers in that they coÌ„mit no outrages Let none of them stâ—ale an hen take away another mans sheepe pull of a grape â—read down the standing corn exact oyle salt or wood but let them be content with their owne wages If they go a forraging and boothaling let them do it in their enemies countrie and not in the countrie of their friends and allyes 50 For it can never be hoped that those souldiers should be prosperous in warlike enterprises and feats of armes which at their departure carry away with them curses and teares for their Viaticum to feed upon by the way Gregor lib. 6. Histor. cap. 12. 51 Let them try their strength against their enemies But even against them let the stratagems of warre which they use be lawfull 52 But yet it behooves a Magistrate to try all courses before he goes to warre For he may not do it but when the extreme necessity of the commonwealth calls for it As Physicians are wont to do when other remedies will not serve at length to come to searing and lancing 53 As in playing at Dice when mony is laid once at stake it is a question upon the cast whose it shall be So is it in warre The chance is doubtfull what the event will be it is uncertain The king and the countrie lies at stake 54 The other part of the Politicall order or Civill state is made up by the Subjects which are Relatively opposed to the Magistrates 55 And they are either meere Subjects or else they are joyned also in some power 56 The Subjects owe unto their Magistrates honour fear fidelitie obedience tribute and prayers for them 57 This honour must be performed in heart and minde in mouth and word in work and deed 58 We must look upon the Magistrates as the ordinance of God neither must we detract from them with a black moâ—th nor deny unto them outward reverence 59 The Obedience which is to be performed hath certain bounds and limits For those Subjects which also themselves are joyned in some power may inhibit the Magistrates from usurping too much power and authoritie over them 60 Yea those also which are meerly Subjects are not bound to obey the Magistrates in all things that is If they shall command any thing against pietie and honestie 61 Subjects are to fear their own Kings For they have rule and authoritie over them But Kings also must fear God For his kingdome ruleth over all Psalme 103.19 62 We must Fear God rather then Man God whose commands are alwaies just rather then Man commanding that which is
the Soule into nothing but the departing of the Soule out of the House of the Body The Soule cannot be destroyed Matth. 10.28 11 The Scripture maketh mention but of two receptacles of Soules 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 Soules betweene the Day of Death and the Day of Judgement Away with Pythagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transmigration of Soules away with Apparitions of Soules 13 For there is no middle place where one can be out of Punishment if he be not in the Kingdome no place where one can be out of the Divells companie if he hath not Fellowship with Christ. August de Pecc Mor. 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 Luk. 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 forerunners of our Resurrection are the particular examples of those which were raised up againe to life in the Old and New Testament whom Tertullian calls the Candidates of immortalitie 20 Man was at the first both in Body and Soule created for immortalitie The Body is the Soules 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 remaine 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 againe 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 Joh. 5.27 The Father hath given him authoritie to exequute Judgement 25 Christ when he cometh to Judge the world shall appeare in the same nature which he united unto himself by his Incarnation That Flesh shall sit Judge which stood before the Judge That Flesh shall Judge which was it self formerly Judged 26 This Vniversall Judgement Gods Truth Justice do require 27 The exact Forme 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 whilst we are here pray unto God with sighes 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 followes 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 Evill and the Presence and Fruition of all Good 31 Wee shall be Freed and delivered from all Sinne and from all Punishment due unto sinne 32 Our vile Body shall be fashioned like unto Christ his glorious Body Philip. 3.21 But there shall be great difference in glorie 33 We shall see God Without end we shall Love him alwayes Without loathing and praise him evermore Without being wearied August 22. de Civit. Dei cap. 30. 34 Vision shall succeed in the place of Faith Fruition in the place of Hope and Charitie here onely Inchoate shall be there Consummate 35 God shall be fulnes of Light to the Vnderstanding superabundance of Peace to the Will and continuance of Eternitie to the Memorie Bern. Serm. 11. Super. Cant. Col. 519. 36 The Saints shall Rejoyce for the Pleasantnesse of Place which they shall possesse for the sweet Companie with whome they shall raigne for the Glorie of their Bodies which they shall put on for the World which they have contemned and for Hell which they have escaped Bonavent in Dioet Cap. 50. 37 Let us then Pant and Breathe 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 Offence Sphinx Phil. pag. 5. 39 We shall see God face to face we shall heare him speake immediately unto us 40 The Elect shall have Wisdome in the highest degree Righteousnesse in full perfection Joy which is everlasting and shall Sing Prayse and Glorie unto God without end 41 All the Elect Salvation shall see But Glorie in a different degree 42 It hath not at any time entred into the heart of man to conceive what glorie 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 of the damned to be alwaies living If it be life why doth it kill and if it be death why doth it endure 45 The damned shall so live that they shall be alwayes dying and so dye that they shall be alwayes living Bern. in Med. Devot Cap. 3. Col. 193. 46 In the Flesh shall they be tormented with Fire and in the Soule with the Worme of Conscience Ibid. 47 It is the Eternitie of the Punishments which beyond all measure increaseth 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 Clar. Orat. 12. 49 Grievous is the Torment of the damned for the Bitternesse of thâ— Punishments But it is more grievous for the Diversitie of the Punishments But most grievous for the Eternitie of the 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 vaine They shall desire to die but death shall â—lee from them Revel 9.6 53 They shall roare for the very disquietnesse of heart they shall rage for madnesse and gnash their teeth There shall be weeping for griefe 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 Divells and the Qualitiâ— of the Place do excâ—edingly increase the Torments of the Damned 56 Neither shall the Torments of the Damned be onely Eternall but they shall also be Without all Intermission at any time The smoake 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 Hell 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 carefull to learne how we may escape it Our thoughts were better spent in meditating upon it 59 When we sit downe to eat and drink and when we rise from table againe when we lye downe to sleepe and when we rise up againe at all times and in all places it is very good to thinke upon Hell 60 For To thinke upon Hell preserves a man from falling into it Chrysost. Hom. 44. in Matth. 61 Doest thou think to quench the flames of Hell by not speaking of it or Doest thou think thou kindlest the flame thereof by speaking of it Whether thou speakest of it or no the flame is alwayes there alike Idem 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 himselfe is the Prince of Life blessed for ever To whome with the Father and the Holy Spirit be all honour and glorie World without end Amen FINIS