proceeding from the Father and the Sonne Creatour and Conserver of all things Redeemer and Sanctâ—fier of the Church one onely true God blessed for ever 59 In brief thus GOD is Jehovah Elohim that is one Divine Essence of Three Persons The Holy and undivided Trinitie in Vnitie CHAP. IV. Wherein are contained Theologicall Aphorismes concerning the Person and Office of CHRIST 1 AS saving as the knowledge of Christ our Saviour is so acceptablâ— ought the explication of the doctrine of Christ be unto us 2 Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true God and true Man 3 Therefore whether a man deny Christs Divinitie or Christs Humanitie it is a matter of like danger 4 He is God by eternall generation of the Father He is Man by assumption of the flesh from his Mother 5 For the Word brought not flesh with him down from heaven but assumed the true Humane nature from the bloud of Marie being purified 6 This Assumption farre exceeds the course of Nature and the reach of mans understanding For it was wrought by the Holy Ghost after a peculiar manner 7 Not after the manner of men but by a wonderfull overshadowing 8 That a Virgin should conceive without the seed of man That a Virgin should be the Mother of a most holy offspring That a Virgin should bring forth God This exceeds the bounds of Nature but not the operation of the Holy Ghost 9 The Word assumed the Humane nature not onely true but also entire that is both perfect and free from all stain of sinne 10 But he assumed it into the Unity of his Person And therefore the Assumption of the Flesh is the very Personall Vnion of the Word and the Flesh 11 One Person did not assume another But the second Person of the Trinitie assumed the Humane nature 12 Therefore in Christ God is not one and Man another But one and the same is God and Man 13 In Christ there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person and another that is two Persons But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thing and another that is two Natures 14 For so must we hold a Dualitiâ— of Natures that we deny not the most neare and indissoluble Unitie of Person 15 It is said by the Ancients Thaâ— the Person onely of the Sonne was incarnate 16 In which manner of speaking the name of Person is not opposed to the divine nature of the Sonne but to the Person of the Father and the Holy Ghost 17 For elsewhere it is said and that truly That all the Divinitie was incarnate but yet onely in one of the Persons 18 The Person of the Word and the divine Nature of the Word do not really differ 19 The Divinitie is entire and perfect in each Person 20 Therefore inasmuch as one of the Persons was incarnate all the Divinitie is said truly to be incarnate to wit in that one Person of the Word 21 The Vnion of the divine and humane Nature in Christ is Personall but not of Persons It is an Vnion of Natures but not Naturall 22 It is also an Union inseparable both in respect of time and place 23 For the Flesh which the Word once assumed he shall never put off 24 The Nature which he once united unto himself that doth he never put off 25 The humane Nature assumed doth neither consist by it self nor subsist of it self nor is it without subsistence but having a subsistence in another 26 It hath a subsistence after no slight manner being supported in the Word but by a most plenarie communication of the whole Person of the Word 27 Therefore since the Incarnation neither must the Person of the Word be said to be without the Flesh nor the Flesh without the Person of the Word 28 What God hath joyned together and what is joyned together in God let no man separate or put asunder 29 Neither must we judge it to be a bare and naked Peristasis approximation or neare position of the united Natures but a most intimate and neare Perichoresis Conjunction or Union 30 To note the Vnitie of Person the Ancients say That this Union was made indivisibly inseparably indistractibly 31 To note the Dualitie of Natures they say That this Vnion was made without confusion without conversion without alteration without mutation 32 The Flesh remains finite even in this Vnion Therefore there is not an exequation or coextension of Natures 33 The Flesh is made partaker of an infinite subsistence by the Union Therefore there is no separation of the Natures through distance of places 34 By reason of this Hypostaticall Union it is truly said The Sonne of God is the Sonne of Mary and again The Sonne of Mary is the Sonne of God God is Man and Man is God 35 And these Propositions are fitly called Personall 36 For their foundation consisteth in the Personall Vnion and all their force veritie proprietie and connexion is to be judged by the Personall union of the two Natures 37 Neither can they neither ought they to be referred to Logicall rules seeing that the Incarnation of the Word farre exceeds the understanding of Men and Angels 38 These are not therefore Regular Propositions for they go farre beyond the rules of reason and Logick 39 Neither are they to be called Figurative For the Sonne of God is the Sonne of Man not in a figure but truly and properly 40 Upon the Personall Union follows the Communication of properties 41 For seeing that the Deitie and Attributes of God are the self-same thing and the Humanitie hath its own properties nearly pertaining to its Nature Therefore the Vnion of the Divine and humane Nature in Christ brings with it a certain Communication of Properties 42 For the two Natures do not subsist apart one from the other but they are united into one Person 43 Therefore neither do they apart or alone each what is proper to its own nature but the Person doeth all according to the Properties of each Nature 44 Hence it is that the Properties of one Nature are attributed to the Person in the Concrete 45 The Ancients call this communication of properties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mutuall reciprocation when each makes that its own which is proper to the other 46 The name of the Person is put in the place of the Subject in these Propositions to vindicate the unitie of the Person 47 And words of distinction are added in the Predicate sometimes expressly but they are alwaies implied and to be understood to prove the distinct properties of the Natures 48 These Propositions are Reciprocall that is As well that which is divine is predicated of man as thaâ— which is humane is predicated of God 49 For the Union is equall The humane Nature is as well united unto the divine as the divine Nature unto the humane 50 The Sonne of Man is Creatour of Heaven and Earth The Sonne of God suffered Both these are most true 51 Creation
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
is not competent to the Humanitie assumed by condition of Nature but yet it is most truly attributed unto the Sonne of Man by reason of the Identitie of Person 52 Suffering in like manner is not competent to the Divinitie by condition of Nature but yet by reason of that intimate and ineffable Vnion of Natures it pertaineth to the Sonne of God no lesse then if the divine Nature it self had suffered 53 For the Word by assuming the humane Nature into the Vnitie of Person appropriated Personally unto himself all the Properties thereof 54 That is expressed thus by Vigilius Lib. 2. contr Eut. God suffered not in the Propertie of Nature but in the Vnitie of Person 55 Again that Personall Vnion was made for the Office of the Mediatour 56 In which one Nature doth not rest idle or else privately worketh and apart the other doing nothing or somewhat else But each Nature worketh by Communication with the other 57 From hence it is that the names of this Office are competent to Christ and are predicated of Christ according to both Natures 58 For the actions of both Natures do concurre to one common effect or perfection and the action is of both God and Man 59 The Ancients call it a Coenopoeia or a making common and a Periphrasis or Circumloquution 60 Thirdly in the Office of Mediatour the humane Nature doeth not onely the actions of the Humanitie but because it is enriched with divine energies by reason of the most pure Union unto the Word Therefore it both is and also is called the organ or instrument of the Deitie not separated or divided but Personally united in which with which and by which the Word worketh in the Office of the Mediatour Damasc 3. Orthod fid cap. 17. 61 The Divine Nature in Christ inasmuch as it is most perfect was nothing enriched in this union but there was a great addition made unto the Humane Nature inasmuch as besides above and beyond its own Essentiall Properties it hath received Divine excellencies in and from this Hypostaticall union which excellencies it retaineth for ever 62 The Ancients call it Superexalta tion glorification participation of divine dignitie participation of divine power melioration riches ascent 63 That this collation of excellencies upon Christ was according to the Humane Nature the Scripture doth evidently witnesse and all the godly of old with great consent approve 64 When as therefore such things are said to be conferred by the Father upon the Sonne in time vvee must understand that they are conferred according to the Humane Nature 65 That so the relation may be between the Father giving and the Sonne receiving in time not in respect of the Divine Nature according to vvhich he is Essentially one with the Father and doeth likewise the same things that the Father doeth Joh. 5.19 but in respect of the Humane Nature which is capable and hath need of these things 66 Now there are conferred immense and infinite gifts indeed to wit All power divine glory all the treasures of wisdome a quickning efficacie power to execute judgement present rule in heaven and earth 67 Neither yet must we here once think of or imagine a naturall effusion of divine properties But as the Union is Personall so likewise is the Communication Personall 68 The Divinitie of the Word suffered no falling off of its ovvn properties neither are those properties made proper to the flesh by this communication 69 But the Divine Nature of the Sonne retaining its own properties within the most neare complexure of the Person and notwithstanding assuming the Humane Nature unto the communion and Vnitie of the Person assumeth also the same Nature unto the communication of the divine properties that is In and with the Humane Nature and by it as by an Hypostaticall organ or instrument exerteth or sheweth forth its properties 70 Therefore the foundation of that Communication consisteth properly in the Assumption 71 For the Humane Nature did not assume the Divine But the Word is the Person assuming and in it and by it is the Humane Nature assumed 72 The union of the Natures is equall but so that in this union the Word is truly said to assume and the Flesh to be assumed 73 And therefore although the union of the Natures be equall yet the condition of the Natures united is unequall 74 That the Flesh is glorified by the Majestie of the Deitie assuming that I know and confesse But That the Deitie suffered any injurie by the Flesh assumed that I deny August cont Fel. c. 11. 75 To conclude That communication was made in the very first moment of the Incarnation for as much as it is an Essentiall consequent of the union 76 Yet the state of his Exinanition or emptying of himself interceded for us and for our salvation 77 For Christ our Mediatour that he might suffer and die for us in the dayes of his flesh shewed not forth the full light of the glorie and Majestie communicated unto him according to his Humane Nature 78 I say He did not shew it forth and yet I do not say that he was altogether without it He emptied himself not by laying aside his glorie and power altogether but by withdrawing the use of his splendour and glorie 79 To this State of his Exinanition or emptying of himself pertain his Conception his being born in the wombe his Nativitie his Increase in Age and Wisdome his Obedience in the form of a servant even unto the death of the crosse and after that his Buriall 80 After the Exinanition followed Christs glorious Exaltation to which pertain his Descent into Hell his Resurrection from the Dead his Ascending into Heaven and his Sitting at the right hand of God 81 All which pertain to the Office of Mediatour for which that wonderfull Vnion was made of the Divine and Humane Nature and which also Christ fulfilleth according to both Natures 82 The diversitie or dualitie oâ— Natures in Christ and the Unitie oâ— Person was available unto this Thaâ— what was needfull for the redemption of man if the Humane Nature could not the Divine might effect and whaâ— was not beseeming the Divine Naturâ— in any wise that the Humane Nature might do or suffer 83 And so he was not to be one and another but one and the same both perfect God and perfect Man that by the Humane Nature he might pay whaâ— was due and by the Divine Nature effect what was expedient Anselm 2. Cur Deus Homo cap. 18. 84 Bare Man could not satisfie and God owed nothing Therefore God was made Man that he which owed nothing for himself might make satisfaction for us 85 This Office of a Mediatour Christ so executeth that he is unto us both a Prophet a Priest and a King 86 The Propheticall office consisteth in the Revelation of the Gospel and in the institution and conservation of the Ministerie 87 The parts of his Priestly office â—re Satisfaction and Intercession 88 The Kingdome
before we are born Bern. in Med. cap. 2. Col. 1190. 51 Evil concupiscence in which the power and force of originall sinne doth chiefly appear is not onely the punishment and cause of sinne but it is also sin it self 52 For there is in it disobedience and rebellion against the dominion and law of the mind Aug. lib. 5. contra Julian cap. 3. 53 Neither hath the vice of evil concupiscence place in the inferiour faculties of the soul onely but also in the superiour 54 For the will of a man not yet regenerate is prone to evil and to vanities 55 Amongst the works of the flesh these are reckoned Heresies Idolatrie Strife Variance c. Gal. 5.20 56 From whence we may gather evidently That the Flesh is to be taken for the whole man such as he is since the fall without the grace of God and regeneration 57 By Originall sinne the whole nature of man was most intimately and inwardly corrupted But yet we must distinguish between the vice and the very substance of man For the substance of man is the good work of God and Nature 58 Sinne is an evil Adjunct or eviâ— present with me saith S. Paul Rom. 7.21 Therefore it is not any thing consisting or subsisting of it self 59 Men are conceived in sinne Therefore they are not very sinne iâ— self 60 The whole man is the subject oâ— originall sin with all the powers of thâ— soul and members of the body 61 Originall righteousnesse was noâ— onely an equall and just temperamenâ— of the body but also a rectitude of alâ— the powers of the soul and an intrinsecall ornament 62 So Originall sinne which succeeded in the place of originall righteousnesse is not any diseased qualitie of body but an infection of all the powers of the soul 63 For Habit and Privation are to be considered with reference to the same Subject 64 This evil is propagated by carnall generation 65 Therefore Man since the fall is flesh because he is born of flesh John 3.6 He is by nature the child of wrath Ephes 2.3 By being born then he contracts sinne for which he becomes the childe of wrath 66 Whosoever therefore are born of parents according to carnall generation are also guilty of originall sinne 67 Therefore euen the children of the faithfull and those that are born again bring this originall sinne and pollution with them into this world 68 For it is Regeneration and not Generation that maketh Christians August 3. de peccat merit remiss cap. 9. 69 Men are made and not born Christians Tertull. in Apol. cap. 17. 70 Onely He was born without sinne who without the seed of man was conceived by the Holy Ghost in the wombe of the Virgin 71 He is not infected with the pollution of sinne who was born holy and sanctified from the sanctified wombe of the Virgin 72 To the participation of this priviledge and dignitie that is To be free from Originall sinne we do not admit the blessed Virgin herself 73 We say That the glorious Virgin Mary conceived by the Holy Ghost not That she was conceived by the Holy Ghost We say That a Virgin brought forth not That she was brought forth of a Virgin Bern. Epist 174. ad Lugdun 74 Some effects of Originall sinne are onely punishments some are both punishments and sinnes 75 Punishments are both Temporall and Eternall as sundry calamities innumerable swarms of diseases temporall death the wrath of God and eternall damnation 76 Punishments and sinnes both are evil motions of concupiscence damnable desires of the heart and an heap of actuall sinnes 77 The pravitie of originall sinne draweth us headlong into vice Cassiâ—dor in Psalm 118. 78 The number of these actuall sins are in respect of us altogether numberlesse For who can understand his errours Psalm 19.12 79 The bloud of Jesus Christ cleanseth all those that beleeve from all sinne both Originall and Actuall 1. John 1.7 80 With which we are sprinkled in Baptisme which is therefore called the holy and saving laver or the washing of regeneration Tit. 3.5 81 Unto which Regeneration Renovation or renewing is added as an inseparable companion though it be not altogether absolute and perfect in this life 82 For if there were a perfect renewing in Baptisme then would not the Apostle say That the inward man is renewed dayly Aug. 2. de peccat merit remiss cap. 7. 83 Knowing therefore the extreme corruption of our nature let us send up our prayers and sighs unto Christ our Physician to renew us every day more and more till at length we be perfectly renewed in the life to come which is eternall CHAP. X. Wherein are contained Theologicall Aphorismes concerning Free-will That is The Power which is left in man since the fall 1 THE Poyson of Originall sinne hath quite overrunne and inwardly infected all the powers and faculties of man 2 Whereupon there must needs follow great Detriment and Decrement or losse and decay in them all 3 The Powers and Faculties of man are chiefly to be estimated by the Reasonable Soul which was created after the Image of God 4 The Faculties of the Reasonable Soul are two a Mind to know and understand and a Will to elect and choose 5 From the concourse of these two faculties ariseth that which is commonly called Free-will 6 Which is a Facultie both of the Mind and the Will For the arbitrement or judgement is of the Mind and the Freedome or Libertie is of the Will 7 Libertie or Freedome is attributed unto the Will first having a respect unto the Manner of Working which is Free and Voluntarie 8 For it is not compelled or violently carried away by any Externall motion neither doth it work onely by a Naturall instinct but it hath an Internall and Free principle or cause of its own motion 9 This Libertie is a naturall and essentiall propertie of the Will 10 And therefore it was not lost by the fall 11 For the Will did not cease to be a Will by reason of the fall 12 This Libertie from coaction or necessitie is called Interiour Libertie or Libertie in the Subject 13 Therefore the Will of man in this respect is alwayes free though noâ— alwayes good August in Enchirid. cap. 30. 14 But yet the will of man is so free that still it must needs acknowledge the all-ruling power of God 15 And therefore it is not free from Law and Obligation 17 For God hath imprinted in the mind of man certain Naturall Motions the light and leading whereof the Will must follow 17 If it follows them it is free 18 For the True Libertie and Freedome is to serve God and to obey his Law 19 In which sense Tullies saying is very good in his Oration for Cluentius We are servants to the Laws that so we may be freemen 20 Therefore as in respect of Libertie or freedome from coaction man hath alwayes free-will yea since his fall 21 So in respect of Libertie or Freedome from
is the propertie of those that will not be contented with the means that God hath instituted and ordained 33 True Faith is not dead Jam. 2 17. For the Spirit of God worketh it in our hearts by the lively Word of God 34 Yea rather it is Operative and Working Galat. 5.6 35 That Energie or working of Faith is Twofold One by which it relieth on Christ the Mediatour declared in the word of the Gospel and apprehendeth and layeth hold on his benefits and Another by which it worketh through Love 36 When as we say then that Faith doth justifie and Faith alone we are to expound these two propositions 37 Faith doth justifie not in respect of the excellencie or dignitie thereof nor in respect of the latter Energie or working but because it apprehendeth and sayeth hold on Christ the Mediatour 38 Therefore there is no reall difference between these Whether we say that Faith doth justifie as some say â—nstrumentally or as others Forâ—ally 39 In the former acception it iâ— taken for the Gift of God kindled 〈◊〉 the heart by the Gospel or the faithfulâ— heart and so it is an Instrument by which Christ is apprehended 40 In the latter acception it is taken for the very Apprehension of Christ by Faith and so it is the Formall cause that is the reason and manner of oâ—â— Justification 41 Neither is there any reall difference whether we say as some do thaâ— Faith doth justifie Formally or anothers that it is Christ or as others thaâ— it is Christs merit 42 For it is all one as if you shoulâ— say Faith which apprehendeth Christ doth justifie or Christ being aâ—â—â—hended by true Faith is our justificatâ—on or The merit of Christ through Faith is imputed unto us to justificatâ—on 43 For the proper Object of savinâ— Faith is Christ with his merit and â—gain Christ doth nothing profit us 〈◊〉 lesse through Faith his righteousnessâ— be imputed unto us 44 To speak properly then Thâ— Formall cause of our Justification 〈◊〉 Christs righteousnesse that is his actiâ—â— and passive obedience apprehended of â—s by Faith and by God imputed unto â—s 45 God in his Judgement doth exact of us an account of all his gifts bestowed upon us that is of that perfection integritie in which we were created after his Image 46 But he found not in us that integritie wisdome and righteousnesse wherein we were created but in stead thereof sinne and iniquitie for which by the Law which is the rule of justice we are accused and condemned 47 But here the free Mercy of God steps in unto judgement and exhibiteth unto us Christ our Mediatour and Redeemer He taketh from us that which is ours that is sinne and iniquity and bestoweth upon us that which is his that is his obedience which he performed unto the Law 48 From this foundation God who is both Mercifull and Just by a most excellent temper of his mercie and justice imputeth not unto us our sins but imputeth unto us Christs righteousnesse through Faith which resteth and relieth upon Christ as the onely Propitiatorie 49 This Imputation of Christs righteousnesse unto us through Faith is as true and reall as it is true that Christ took upon him our iniquities Isaâ— 53.5 50 Remission of sinnes is grounded on Christs righteousnesse For God doth not remit sinnes out of errour or ignorance levitie or negligence but for Christ apprehended by Faith 51 And thus the Justice and Mercie of God shew themselves in our Justification His Justice shineth in that most perfect satisfaction which Christ made for our sinnes His Mercie appeareth in his acceptation of Christs satisfaction and the applying of it unto us through Faith 52 Again the Imputation of Christs righteousnesse is made in that our sinnes are remitted for the guilt of the person cannot consist with the imputation of Christs righteousnesse 53 Therefore as Originall sinne is not onely a want or privation of Originall righteousnesse but also an evil Concupiscence So likewise our Justification before God consisteth in the Remission of sinnes and the Imputation of Christs righteousnesse 54 With this Remission of sinnes â—â—putatâ—on of Christs righteousnesse â—egeneration and Adoption there is â—lwayes joyned Renovation by an inseparable union For Christ doth not onely bestow upon us his righteousnes â—ut his Spirit also which reneweth our nature 55 But yet our Justification before God doth not consist in both these joyned together 56 But Renovation is a Consequent of Justification and because through the imbecillitie and weaknesse of our nature it is never full and perfect therefore we cannot attribute unto it the glory of righteousnesse as if it were able to subsist before Gods judgement 57 And this is it which we labour to shew when we say that we are justified by Faith alone 58 Where the word Alone doth not determinate Faith the Subject as if justifying faith were at any time alone and separate from Charitie and other Christian vertues 59 For True Faith is a lively Faith and not a dead Faith It vvorketh by Love and is not without works 60 But that Exclusive particle or word Alone doth determinate â—he Predicate because the Righteousnesse of Christ alone the power of apprehending whereof belongs to Faith alone and not to works is imputed unto us oâ— Justification 61 We do not deny then that the Holy Spirit doth kindle new motions in the regenerate and that those thâ—â— are justified do walk in good works 62 Nay rather we say plainly Where there are not those new motions stirred up by the Holy Spirit neither is that true Faith as yet kindled We say plainly that Good works must follow iâ— those that are justified 63 But this it is which we deny That either these new motions are habituall righteousnesse of force before God or that these good works are actuall righteousnesse on which we may rely before Gods judgement 64 But indeed all the certitude of our confidence is in the precious bloud of Christ August In Meditat. 65 For wo unto men even of the best and most laudable life if God setting aside his mercie proceed to their examination in his justice 66 We therefore urge Exclusive particles in matter of merit in application and in form of justification 67 For fear lest that works should seem to be set up either as the merit or means or form of our Justification before God 68 But it is the grace of God onely which through Christ alone by Faith alone apprehended doth justifie us 69 The end of this saving Faith is the salvation of our souls and life everlasting 1. Pet. 1.9 70 For by Faith we have not onely accesse unto grace but we also stand in grace Rom. 5.2 And we are kept by the power of God through Faith unto salvation 1. Pet. 1.5 71 But yet notwithstanding Faith can be no more separate from Love and Charitie then the Rayes from the Sun and the Heat from the Fire farre be it from us to say that Faith is
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