every where by hâ— Essence we are to beleeve that there 〈◊〉 more contained then any living man 〈◊〉 able to conceive Lomb. 1. Sent. Dist 37. 31 Neither yet must we conceive that God is as it were diffused through space of places by any corporeall substance so that he is half in one part of the world and half in the other and all in all But he is all in heaven all in earth every where all in himself and contained in no place August Epist 57. ad Dard. 32 Neither yet suffereth he mixture with other things nor is infected by other things But he is within all creaâ—ures and yet not included without all creatures and yet not excluded 33 The Goodnesse Wisdome and Power of God is understood by his Providence over the creatures His Mercy Justice and Truth by the Government of the world whereby those which were more wise amongst the Gentiles were brought to acknowledge â—ll these 34 In the book of Scripture conâ—erning these and other attributes of God there are testimonies extant for â—umber more for authoritie more weightie and for perspicuitie more â—lear 35 Forasmuch as God is Immutable therefore these Attributes of God aâ— not qualities in God but they are thâ— very Essence of God Wisdome is not aâ—â— thing superadded unto Gods Essencâ— but his very Essence 36 There is nothing in God whicâ— is not God himself Bern. Serm. 80. suâ— Cant. 37 Let us understand if we can anâ— as farre as we are able That God 〈◊〉 Good without Qualitie Great withoâ—â— Quantitie Creatour without Indigeâ—cie Present without Position of placâ— Containing all things without Habiâ— Every where all without Place Everlâ—sting without Time Making all thinâ— mutable and yet himself Immutablâ— and suffering in nothing August 5. 〈◊〉 Trin. cap. 1. 38 That there is One onely truâ— God The Catholick Church beleeveâ— and professeth being taught it of Goâ— himself in the Holy Scriptures 39 With this Unitie of unities thaâ— I may so speak in the Divine Essence the Trinitie of Persons doth well agreâ— without repugnancie The Father thâ— Sonne and the Holy Ghost are that Oâ—â— onely true God 40 We say that there are Three Persons but not to the prejudice of the Uâ—itie in Essence We say that there is One God but not to the confounding of â—he Trinitie Bern. lib. 5. ad Eugen. 41 Dost thou demand how this can â—e Let it be sufficient for thee to beâ—eeve that it is so To make search beâ—ond the bounds and limits of the word it is Rashnesse To beleeve that â—t is so as it is said it is Pietie To know it it is Life eternall Bern. â— d. 42 The Essence of the Father of the Sonne and of the Holy Ghost is all one but to be the Father and the Sonne and â—he Holy Ghost is not all one 43 I and my Father are one saith the Sonne Joh. 10.30 In that he saith One he hath respect to the Vnitie of Essence â—nd delivereth thee from Arius In that he saith Are in the plurall number he hath respect unto the Distinction of Persons and delivereth thee from Sabellius August lib. 5. de Trin. c. 9. 44 Neither must we so think upon One God as to forget the glory and brightnesse of the Three Persons Nor must we so distinguish the Three Persons but that still we have our thoughts upon one God Nazianz. Serm. de Sacr. Bapt. 45 Let us beleeve one Divinitie without separation or confusion distinct So that we neither think that there is a single Person in the Trinitie nor a threefold substance in the Unitie but so assigne a Pluralitie unto the Unitie that we take not an equalitie from the Trinitie August Serm. 29. de temp 46 The Father is made of none neither created nor begotten nor proceeding The Sonne is of the Father alone not made nor created but begotten The Holy Ghost is of the Father and of the Sonne neither made nor created nor begotten but proceeding Athanas in Symb. 47 We must so avoid in these divine matters the name of Diversitie that we take not away the Vnitie of Essence We must avoid the name of Separation and Division that we take not away the simplicity of the Divine Essence We must avoid the name of Disparity that we take not away the Equalitie of Persons We must avoid the name of Alienietie or Discrepancie that we take not away the Identitie of Essence We must avoid the name of Singularitie that we weaken not the Deitie which being but One is common to the Three Persons 48 We must so avoid Terms of Unitie that we take not away the Number of Persons We must so avoid Terms of Confusion that we take not â—way the Order of Persons We must â—o avoid the name of Solitarie that we â—ake not away the Fellowship of the Three Persons Thom. p. 1. qu. 31. art 2. 49 It is well said by S. Augustine â—hat the Essence is predicated of the Faâ—her of the Sonne and of the Holy Ghost but neither as a Genus of his Species nor as a Species of an Individuum nor as the Whole of its Parts but after another ineffable and incomprehensible manner 50 We must not therefore denie the Sonne to be Eternall because he is begotten of the Father For he is begotten from all Eternitie 51 The Eternall Father begetteth the Eternall Sonne 52 We must understand the Begetting of the Sonne without passion without time without flowing without separation Damasc lib 1. Orthod fid c. 8. 53 Notwithstanding the Sonne is properly said to be begotten The Word is properly the Sonne of God And therefore he is truly and properly begotten of the Father 54 But observe both here and else where whatsoever is translated from the creatures unto God is first to bâ— purged from all imperfections anâ— then at length that which is perfect iâ— to be attributed unto God Zanch. 6 de trib Elohim cap. 7. 55 The sayings of the ancients Thaâ— the Sonne proceeded out of the intellect or mind of his Father are not bitterly to be inveighed against for theâ— intended chiefly to shew his impassibilitie in that he was begotten Nazianz Orat. 2. de Filio Basil sup 1. Joan. 56 Neither yet are these things tâ— be stretched too farre but piously they ought to be expounded 57 To speak worthily of the Persons it surpasseth the strength of reason and goeth beyond the wit of man What it is to be Begotten what it is to Proceed I professe I know not Rob. Holcoth qu. 10. determin referent Biel. 1. Sent. dist 13. qu. un 58 Let us gather from what hath been said this Definition GOD is a Spirituall Essence Simple Intelligent Eternall True Good Just Holy Chaft Mercifull Most free of Infinite Wisdome and Power another from all creatures of the world and all bodies The Father Eternall who of his own Essence from all Eternitie begot the Sonne his substantiall Image And the Sonne begotten of his Father from all Eternitie And the Holy Ghost
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
34 The Law is the doctrine of works Therefore it manifesteth unto us the corruption of our nature it terrifieth us and prescribeth unto us the rule of well-doing 35 The Gospel is the doctrine of faith which pointeth at Christ our Mediatour who hath made satisfaction for our sinnes and raiseth up the conscience of man 36 The practice of the Law and the Gospel consisteth in true Repentance 37 Whereunto there is required Contrition to be wrought in us by the Law and Faith by the Gospel 38 Faith apprehendeth the Righteousnesse of Christ offered in the word of the Gospel by which man after Contrition wrought in him by the void of the Law is justified before God and beginneth to be renewed by the receiving of the Holy Ghost 39 For by faith our hearts are purified Acts 15.9 40 Therefore the fruits of true Repentance are good works 41 For Faith worketh by Love Gal. 5.6 And Christ giveth unto us not onely his righteousnesse but also his Holy Spirit which beginneth to renew our nature and bridle in us the concupiscences of the flesh 42 Of Good works there are three ranks some have respect unto God some unto Our selves and others unto our Neighbours 43 For the Summe of Pietie and Christian Religion is this That we live soberly righteously and godly in this present world Tit. 2.12 44 The Sacraments are the Seals of the word appointed for the confirming and strengthening of our Faith And they are the Visible word 45 Such in the Old Testament were Circumcision and the Paschal Lambe and such in the New Testament are Baptisme and the Lords Supper 46 By the Audible Visible word God gathereth together his Church here on earth 47 Whereof there are three Hierarchies ranks or orders The Ecclesiasticall Politicall and Oeconomicall 48 Of the Ecclesiasticall Hierarchie the Pope of Rome makes himself Monarch and Head 49 But inasmuch as he setteth himself against Christ he makes himself Antichrist 50 The Ministerie of the word or the Ecclesiasticall Hierarchie is ordained at this day by a mediate vocation 51 The Politicall Hierarchie comprehendeth Magistrates both inferiour and superiour 52 Unto the Oeconomicall Hierarchie belongeth Matrimonie which is as I may so call it a certain Seminarie or Nurserie of the Church 53 God in this life puts his Church under the Crosse and that for many weightie and urgent reasons 54 But at length he will glorifie it in the life to come being delivered and freed from all enemies from all evils perils and dangers 55 Death and the Last Judgement without going through any Purgatorie is to the godly and those that beleeve the entrance into everlasting life 56 But the ungodly and unbeleevers shall at length be cast into everlasting fire CHAP. II. Wherein are contained Theologicall Aphorismes concerning the Holy Scripture 1 THe onely Principle of Theologie is The WORD of God contained in Holy Scripture 2 By the name of Holy Scripture properly and strictly taken we understand the books of the Old and New Testament which undoubtedly are Propheticall and Apostolicall 3 Which also are called Canonicall because they are a full and perfect Canon or Rule of the knowledge of God and his worship 4 Such in the Old Testament are Genesis Exodus Leviticus Numbers Deuteronomie Joshua Judges Ruth two books of Samuel two of the Kings two of the Chronicles Ezra Nehemiah Esther Job the Psalmes the Proverbs Ecclesiastes the Song of Solomon Isaiah Jeremiah Lamentations Ezechiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zachariah Malachi 5 The rest of the books of the Old Testament are called by S. Jerome Apocrypha because they were neither wrote by the Prophets nor received by the Jews for Canonicall 6 Again they want the testimonie of Christ and his Apostles 7 Moreover by the most approved Councels and Fathers they are reckoned without the Canon 8 And besides there is to be found in many of them places either expresly repugnant to the Canonicall Scripture or else peccant against the truth of Historie and Chronologie or else Contradictorie one to the other 9 In the New Testament those are called Canonicall which at all times and by all the Churches have been received without doubting for Apostolicall truly and certainly so called 10 Such are The Gospel according to S. Matthew Mark Luke and John the Acts of the Apostles the Epistle of S. Paul to the Romanes two to the Corinthians one to the Galatians one to the Ephesians one to the Philippians one to the Colossians two to the Thessalonians two to Timothie one to Titus one to Philemon the First of Peter and the First of John 11 The rest have not been heretofore received by all with such a common consent as the former in which respect they are called by some Apocrypha 12 Such are the Epistle to the Hebrews the Epistle of James the Second of Peter the Second and Third of John the Epistle of Jude and the Revelation of John 13 But forasmuch as most of the ancients do not so much doubt of their Primarie authour which is the Holy Ghost as of their Secundarie authours therefore for their Authoritie I willingly suffer them to be equall with the Canonicall neither will I contend with any man about this matter 14 All Scripture is given by inspiration of God 2. Tim. 3.16 And holy men of God spake as they were moved by the Holy Ghost 2. Pet. 1.21 Neither spake they onely but they wrote also 15 The same word of God which with a lively voice was preached and preserved unwritten for along time in the Old Testament and likewise in the New Testament but not so long The same word I say was afterwards by the will of God written and became Scripture Iren. lib. 3. cap. 1. 16 Therefore between the word of God preached and the word written we make no reall difference 17 For it is but an Accident unto the word of God either to be preached or to be written 18 But although the Prophets and Apostles moved by the Holy Ghost have not written their whole sermons yet they have made such a choice of what they wrote that it is sufficient for the salvation of those that beleeve August tract 49. in Joan. 19 And therefore we say that the Holy Scripture is perfect and containeth in it all things necessarie for those that strive for the prize of eternall life which is set before them both for the instructing of them in the faith and the informing them in life 20 That it is perfect it is proved by evident testimonie 2. Tim. 3.16 and 17. where it is said that the Holy Scripture is profitable for doctrine for reproof for correction for instruction in righteousnesse That the man of God may be perfect throughly furnished unto all good works And therefore also the Holy Scriptures are able to make us wise unto salvation 2. Tim. 3.15 21 Seeing therefore that which is Profitable in relation to Indigencie and want is taken
two wayes either for that which of it self alone is All-sufficient excluding all want or else for that which is but In part profitable and not sufficient of it self without the help of something else It is manifest that the Apostle here speaketh of that which is profitable taken in the first sense 22 By those things which are written we may be taught to beleeve on Christ John 20.31 and be furnished unto all good works 2. Tim. 3.17 And the brethren of the rich glutton by hearing Moses and the Prophets in the Scriptures might have escaped the torments of Hell Luke 16.29 23 Whereupon it follows without forcing that the perfection of the Holy Scripture is such as we assigne unto it For whosoever beleeveth on Christ and is furnished unto all good works and made partaker of eternall life what can he desire more 24 This also is an Argument worthie our consideration That the Apostle S. Paul declared unto the Church of Ephesus all the counsel of God to wit concerning our salvation Acts 20.27 Again the same Apostle said none other things then those which the Prophets and Moses did say should come Acts 26.22 Therefore in Moses and the Prophets is contained all the counsel of God concerning our salvation 25 Now if the Scripture be perfect as indeed it is Away then with Traditions which some would thrust upon us to be received with like affection and to be beleeved with like authoritie as the Scripture 26 For they are full of doubts and sometimes also contradictions being very apt to be corrupted and many wayes subject unto errour 27 The Ecclesiasticall Historie witnesseth that in the time of the Primitive Church under the name of Apostolicall Traditions many falsities were broched and that men of great note have been deceived in former time by the opinion of Traditions 28 Furthermore seeing that the Holy Scripture was by God given unto men to this end to instruct them unto salvation from hence we conclude that The Scripture is perspicuous 29 What Could not God which made both mind and tongue speak plainly and perspicuously Yea certainly he used great care and providence that all men might understand vvhat he spake unto all men Lactant. lib. 6. Div. Institut cap. 21. 30 Ought not that which is to instruct the rude and ignorant and make them wise and learned ought not that I say be perspicuous 31 It is perspicuity which in fit to teach and instruct not obscurity or perplexitie 32 Yet when we say that the Holy Scripture is perspicuous we would not have it so understood as if we meant that whatsoever is contained any where in Scripture were so easie and plain that any man at the first sight may understand it 33 But this is our meaning that The perspicuity of Scripture is such that from thence a man may learn sure and infallible grounds and principles of religion the knowledge whereof is necessary unto every man toward the attainment of everlasting salvation 34 The books of the Prophets and Apostles are the integrall parts of Holy Scripture And that both those are perspicuous it is proved by good testimonies If the parts of Scripture then be perspicuous how can the whole be said to be obscure 35 The Propheticall word in the Old Testament is compared unto a Lamp Light or Lantern Psalme 119.105 And as much is said of the Apostolicall word 2. Pet. 1.19 And again If our Gospel be hid it is hid to them that are lost 2. Cor. 4.3 Whereby it appeareth that if the Scripture be obscure and hid it is so onely by accident But of it self and by its own nature it is perspicuous 36 Seeing therefore it is demonstrated that the Scripture is perfect and perspicuous It follows that It is and ought to be the certain infallible and onely rule and judge of all controversies that are moved about points of Christian religion 37 What David saith concerning the Apostles Psal 19.4 Their line or their rule or direction is gone out through all the earth the same Paul applies to the doctrine of the Apostles Rom. 10.18 Their sound went into all the earth But the Apostles wrote and taught the same things 38 Christ also and his Apostles for determining controversies of faith appealed unto no other Judge went by no other Rule but the Holy Scriptures and they send us also to search the Scriptures And what sheep will not follow Christ his Shepherd and Leader and the Apostles his followers 39 The word of Christ contained in the Holy Scriptures Propheticall and Apostolicall shall judge all men in the last day John 12.48 Rom. 2.16 Rev. 20.12 What hinders then but that it may be unto us in this life a Perfect Rule 40 For if there be any part of celestiall doctrine not contained within the Canonicall books How shall the judgement which shall be passed hereafter according unto them be entire 41 Furthermore seeing that it is not onely permitted but also commanded to all Christians to trie the Spirits 1. John 4.1 to beware of false prophets Matth. 7.15 to prove all things 1. Thess 5.21 and thus it lies upon them to discern between divine truth and humane dreams certainly the rule of truth that is the Holy Scripture belongeth unto all men And therefore The common people ought not to be debarred the reading of the Scripture 42 What the Spirit of God approveth and commendeth let not any man say It is forbidden But the Bereans are commended for this that they examined Pauls sermon by the Rule of the Scriptures Acts 17 1â— The elect strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia 1. Pet. 1.1 are commended for attending unto the word of prophesie as unto a light 2. Pet. 1.19 And Coloss 3.16 the diligent study in the Scripture is commended to all Christians 43 And seeing that the common people are altogether ignorant of the Hebrew and Greek tongue wherein the books of the Old and Nevv Testament were written and yet are bound to reade the Scriptures Therefore their pains is to be commended who have translated the Holy Scriptures into the vulgar tongues 44 But yet the Hebrew text onely in the Old Testament and the Greek in the New Testament is Authenticall because they were both written in those tongues 45 Whatsoever floweth not from those fountains hitherto hath not cannot neither must it be accounted Canonicall seeing that it is not inspired by God 46 Therefore that vulgar interpretation which may sooner be said then proved to be Saint Jeromes is without cause exalted to that high throne of authenticall authoritie 47 For there are in it many faults both Graphicall Ellipticall Chronographicall and Dogmaticall faults in writing in leaving out many things in Chronographie and in points of doctrine 48 They have a corrupt judgement that say that the Hebrew text is corrupted 49 Neither do they love pure truth who say that the fountains do not flow pure 50 The end and use of Holy Scripture is
attained by the true and lavvfull interpretation thereof 51 Seeing that the Scripture is perfect and perspicuous therefore It is to be interpreted of it self and by it self 52 For that which is perfect ought not to be patched with things of another kind and that which is perspicuous of it self doth not stand in need of anothers light 53 Yet notwithstanding the Scripture is of it self perspicuous the blind eyes of our understanding are dazzled at the light of it 54 Whosoever therefore will take in hand to interpret Scripture Let him with earnest prayers and grones desire to have his understanding enlightened by the Holy Ghost 55 Let the glory of God and the instruction of men unto salvation be the supreme law of interpretation 56 And seeing that every head of celestiall doctrine is in Scripture in one place or other therefore let the interpretation of other places be conformable unto it So shall the Analogie or proportion of faith be kept Rom. 12.6 57 Observe diligently the naturall significations of words 58 In matters of doubt have recourse unto the fountains the Hebrew in the Old Testament and the Greek in the New 59 Have respect and regard to the scope of every word to the circumstances to that which goes before and that which follows after 60 Let the obscurer and fevver places of Scripture be expounded by those that are more clear and more in number 61 Depart not from the letter in articles of faith especially unlesse the Scripture it self sheweth some improprietie of speech and also expound it 62 Use the writings of the Fathers for an help to lead thee by the hand as it were in the interpretation of the Scripture but see that thou usest them aright 63 Yet count them not for Canonicall but examine them by the Canonicall What in them is agreeable unto the authoritie of divine Scripture embrace with due commendation of them what is not agreeable by their leave reject and refuse August lib. 2. cont Cresc cap. 32. CHAP. III. Wherein are contained Theologicall Aphorismes concerning God 1 THe chief end of all the Scripture is To know God and worship him being known 2 From him alone are all things and To him alone are all things 3 That there is a God even the book of Nature sheweth For The world is the school of the knowledge oâ— God Basil in Hexaem 4 The leaves of this book are especially three Heaven Earth Sea and all things therein contained as Clemenâ— Alexandrinus speaketh 5 But there is a more certain evident and perspicuous knowledge to bâ— fetcht out of the book of holy Scripture 6 The eyes of our understanding are blinded by our fall and from thence it is that we cannot so readily make progresse and proficiency in the book of Nature 7 The end of that Naturall knowledge of God is according to the Apostle To seek the Lord Acts 17.27 8 Nature herself confesseth that her book is imperfect and therefore she must as it were lead us by the hand to find out a more perfect revelation in the Church 9 The Essence of God transcendeth all created things Therefore the perfect knowledge of God surpasseth all understanding God is incomprehensible so saith Damascene lib. 1. Orth. fid cap. 1. 10 And from hence it follows That as God is a Spirit above all and cannot properly be found out or comprehended by any understanding So likewise he cannot be defined or determined by any definition August De cogn ver vit cap. 7. 11 We cannot in any words so fully expresse what God is as by confessing our ignorance That we know not what God is Scal. Exerc. 365. Sect. 2. 12 What therefore God would have hidden from us that must we not search into But yet notwithstanding so much as he hath manifested unto us by revealing of himself we must in no wise neglect for fear lest we be found on one side more curious then is lawfull and on the other side damnably ingratefull Ambros 1. De vocat Gent. cap. 7. 13 God gave being unto all things Therefore he is the first chief and independent Being 14 He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is He hath his Being from himself Scal. He is 〈◊〉 Being above all beings Dionys lib. 1 De Divinis nom cap. 1. 15 He is the Essence of all essences the Creatour of all creatures the Lifâ— of all lives the Cause of all causes 16 He it is that giveth all unto all but receiveth not ought from any 17 Above him is nothing withouâ— him is nothing beneath him is nothing Under him is all in him is all with him is all From him are all things by him are all things in him are aâ—â— things Aug. De Spec. cap. 33. 18 Between the Essence of God anâ— the essence of the creatures there is aâ— infinite difference Gods Essence is aâ—ter a singular peculiar and supereminent manner 19 God is a Spirit John 4.24 A Spirit hath not flesh and bones Luke 24.39 Therefore God is incorporeall 20 Whatsoever corporeall things are â—ttributed unto God they are to be unâ—erstood as it beseemeth the majestie of God not properly spoken but by an Anthropopathie a figure by which that â—s improperly said to be in God which â—roperly belongeth unto man 21 God condescendeth unto us that we may ascend up unto him and seeâ—ng that we are men he vouchsafeth to â—peak unto us after the manner of men 22 The Scripture by things corporeâ—ll teacheth us spirituall likewise by â—â—ings visible things that are invisible 23 So God is said to have Eyes â—hich are over the just an Hand by â—hich he giveth food unto all flesh â—eet whose footstool the earth is All â—â—ese are in God in Effect not in Afâ—â—ct Bern. Serm. 4. sup Cant. 24 He is therefore All-eye because â—â—e seeth all All-hand because he worâ—eth all All-foot because he is every â—here August sup Psalm 136. 25 God is Eternall without beginâ—ing or end From him are all things â—ut he is from nothing He is subject to no change or succession He alonâ— it is that can say I AM THAT I AM Exod. 3.14 26 If God had a beginning then hâ— should be subject unto change But hâ— is uncreated without time without bâ—ginning without end not subject to aâ—teration Therefore he is truly Eternall 27 But if God be without changâ— or alteration he is also void of all coâ—position whatsoever 28 He alone is truly and properâ—â— Simple Besides him all things else aâ— compounded at least Ex Actu 〈◊〉 Potentia Ex esse Essentia as thâ— School speaks 29 The Essence of God is not oneâ—â— most Simple but also most Infinite anâ— Immense God is present with all thingâ— not onely by his Power by which 〈◊〉 conserveth all things but also by hâ— Essence by which he is present with aâ— things created after a more neare anâ— intimate manner then they are witâ— themselves 30 In those words in which it 〈◊〉 said That God is
of Christ is consiâ—ered either in this life or in the other 89 In this life is the Kingdome of Power and Grace That is his generall â—ule over all things but This comâ—rehendeth the speciall works of his â—race in the Church 90 In the other life shall be the Kingdome of glory into which all the â—lect being raised out of the dust shall â—e received Of which Kingdome Christ make us partakers who is our King â—lessed for ever CHAP. V. Wherein are contained Theologicall Aphorismes concerning the Creation and Angels 1 GOD who by Naturâ— is invisible that hâ— might be made knowâ— by things Visible wrought a work which by the visibilitie thereof mighâ— manifest him whose work it is Ambrâ— in cap. 1. Rom. 2 This work of God wrought iâ— time is and is also called Creation 3 Which is nothing else but thâ— production of the whole Universe out of nothing in six distinct dayes being wrought by God through the Sonne iâ— the Holy Ghost for the glory of God and salvation of men 4 The Authour then of Creation iâ— God One in Essence Three in Persons 5 Moreover that Creation of all things is the immediate work of God alone 6 The Father created all things by the Word which as the Evangelist teacheth us is to be understood of the Hypostaticall and consubstantiall Word of God Joh. 1.1 7 The Spirit of God moved upon the â—ace of the waters Gen. 1.2 That as â—he Psalmist sheweth is to be underâ—tood of the breath of his mouth Psal â—3 6 that is the Hypostaticall and conâ—ubstantiall Spirit of God 8 Therefore where Moses calleth â—he Creatour Elohim it is rightly referâ—ed to the Trinity of Persons 9 Whereas it is said That the Father â—y the Sonne in the Holy Ghost creaâ—ed all things we must beware that we â—nderstand it not of inequalitie of Essence or Power in the work of Creation 10 For what things soever the Faâ—her doeth the same doeth the Son likewise Iohn 5.19 11 But all this ought to be referred to â—he reall distinction of Persons and the order of working in works ad extrà or externall which results from thence 12 The Father therefore created by the Sonne not as by one that workeâ— not or an instrument separate but as bâ— his coeternall and consubstantiall Image 13 And he created all things out oâ— nothing 14 Some things indeed immediately but other things mediately Damasc 2. Orth. fid cap. 5. 15 And all in six distinct dayes whence it is that the Ancients calâ— Creation The six dayes works 16 That all things were created iâ— in a moment it seems indeed agreeablâ— unto reason but it is against the Mâ—saicall Scripture 17 On the First day were createâ— the Heaven and the Earth that is thâ— matter of all things to be made rudâ— and without form 18 Light also was created to dispeâ— the darknesse of the deep to inchoatâ— or beginne the vicissitude or intercoursâ— of day and night 19 That Light without doubt waâ— something obscure And therefore the question concerning the Nature thereoâ— is also obscure 20 On the Second day was the Firmament made that is the whole Systemâ— â—r comprehension of the celestiall boâ—ies 21 Above which that there are waâ—ers the Holy Spirit speaketh expresseâ—y To what use that onely knowes he which made them 22 Let us herein beleeve the Scriâ—ture whose authority is greater then â—he capacity of mans understanding August 2. de Gen. ad Lit. cap. 4. 23 On the Third day at the command of Almighty God were the waâ—ers under the heavens gathered togeâ—her unto one place and the dry land â—ppeared Gen. 1.9 24 And what are the Bases or founâ—ations of the Earth what are the â—anks of the Sea They are The Almighty word of God 25 Neither would God have the â—arth to be unfruitfull but caused it to â—ring forth every kind of herb Genes â— 12 26 And yet not all for the food of man but yet all for the use of man 27 On the Fourth day God set the greater and the lesser Lights in the firmament of heaven Gen. 1.17 28 Which are nothing else but as it were the Chariots of the Light which was first made 29 The starres as well those thâ—â— are fixed as those which are called Plâ—nets or erraticall do work upon the lower bodies by their motion light aâ—â— influences 30 What these influences are it very obscure and past our finding out 31 We must beware therefore thâ—â— we do not ascribe unto the starres thâ— causes of humane wickednesse seeiâ—â— that he which made the starres is frâ—â— from all wickednesse 32 He that is wise shall have domâ—nion over the starres Understand thâ— of true and divine wisdome which coâ—sisteth in the fear and sincere worship oâ— God 33 It is not therefore to be calleâ— Mathesis but Mataeologie not skill iâ— Astrologie but Vaniloquie to go abouâ— by the starres to foretell humane action and events Scal. Exerc. 251. 34 On the Fifth day was the Wateâ— replenished with Fishes and the Aiâ—â— with Fowls Gen. 1.22 35 Out of water God produced the things which cannot live within thâ— water and the things which cannot live but in the water which is an Argument of his Almighty Power and Wisâ—ome 36 The Sixt day was the Birthâ—ay to all terrestriall living creatures â—nd to Man himself likewise Gen. 1. â—4 25 26 27. 37 All which were created for Man and Man for God 38 No Creature had ever been hurtâ—ull unto Man yea rather all the Creaâ—ures had been at Mans service had â—ot Man sinned August lib. 3. de Gen. â—d Lit. cap. 15. 39 Man by not doing his bounden â—uty and service to his Creatour lost â—he dominion which was given him oâ—er the Creatures 40 God being about to create man â—alled as it were a Councel before hand â—ecause he was to create a living creaâ—ure capable of reason and counsel 41 After that all other things vvere â—reated God in the last place created Man because he was to be the Epitome â—entre Abridgement Complement and Perfection of the whole Universe 32 Man was made in the Earth â—nd of the earth but not to the earth â—nd for the earth but he was made to Heaven and for Heaven 43 God which is the Creatour 〈◊〉 Heaven and Earth would end his woâ—â— in Man Therefore he rested when 〈◊〉 had made Man 44 He made all things I say fâ—â— Man in so much that the very Angâ—â— themselves farre superiour both for Nâ—ture and Dignitie do at Gods appoinâ—ment minister as servants unto Man 45 And what wonder is it thâ— God made all things for Man when 〈◊〉 for Man even God himself was maâ— Man 46 Moses describeth not the creâ—tion of the Angels but yet notwitâ—standing he doth not exempt theâ— from the number of the creatures 47 There is more subtiltie in â—quiring then fruit in finding on whâ—â— day they were created 48. In respect of their Nature whiâ—â— is incorporeall they are called Spiritâ— and
in respect of their Office they aâ—â— called Angels 49 They are indeed Spirits bâ— yet they are not Simple as God is 50 For their Esse and Essentiâ— Actus and Potentia Nature and Actâ—ons are in them distinguished 51 Sometimes they appear in bâ—dily shapes and yet they are not corpoâ—eall For they are but the Forms Assiâ—tent and not Forms Informant of the â—odies which they assume 52 The Angels understand by Speâ—ies as well Connate as Superadded 53 Which Knowledge of the Angels is called Vespertine unto which is â—dded that which is called Matutine â—y which in the light of the Word they â—re said Intuitively to know all things 54 But what can the Intellect of â—oore man that crawleth upon earth know or conceive concerning the Inâ—ellect or understanding of the Anâ—els 55 Alas we know not the manner of our own knowledge And why do we â—egin to babble like children about the knowledge of the Angels 56 Neither are the Angels endued onely with understanding but also with â—ower And therefore they are called Vertues and Powers 57 But yet this Power of theirs is finite as is also their Essence 58 They are Finite not by circumscription of any bodily place but by designation of a certain Ubi 59 Some say that the Eternity of God is the Measure of the Angels Scaâ— Exerc. 359. Sect. 7. 60 This is to be understood of thâ— Measure of Perfection and not the Measure of Duration 61 That there are certain Hierarchies or Orders amongst the Angels wâ— deny not But that we are able to know what they are That we deny 62 The Order of the Angels is onelâ— known unto him that did ordain them 63 Whom we shall hereafter bâ— hold face to face when we shall be â—quall unto the Angels Luke 20.36 64 All the Angels were created bâ— God good and perfect For from hiâ— which is good and perfect nothing caâ— proceed but that which is good and perfect 65 But some yea a great part oâ— them by a voluntary fall fell away from that goodnesse in which they werâ— created 66 Which fall of the Angels whaâ— it was seeing that the Scripture sayeâ— nothing of it who shall declare it The Ancients dispute that it was either Pride or Envie 67 The evil Angels fell without all hope of recovery But the good Angels are confirmed in goodnesse and freed from all fear of falling 68 Which confirmation of theirs was not the Adequate and duâ— reward of any merit but the free gift of God rewarding beyond all condignitie 69 From the Confirmation of some of the Angels in goodnesse and the obstinatenesse of others in malice there arise contrary works on both parts 70 The good Angels are praising and lauding God and sent as ministring Spirits for the good of men 71 The Angels are present with us for good to protect us and to fight for us Bern. Serm. 10. in Psalm 92. 72 The number of the Angels is innumerable as concerning us 73 How the Angels conferre and discourse one with another let them discusse and determine who are present at their conferences and discourses 74 The Devils by the subtiltie of their nature and their experience for time and also by superiour revelation may foreknow some things but yet not all 75 They may do many things to be admired but they cannot work Miracles properly so called 76 They do what they can bâ— Gods permission They do not whaâ— otherwise they can at Gods prohibition 77 And this is such as it is The description of the first work of God which was wrought in time that is thâ— Creation whereof there can be no otheâ— moving cause given but onely the superabundant riches of his goodnesse Damasc 2. Orthod fid cap. 2. 78 For God wrought his works noâ— out of any indigencie but of his merâ— beneficencie Nothing is added untâ— him by our praises but he is manifesteâ— unto us by his works Euch. lib. 1. iâ— Gen. 79 He is the Finall Cause of thâ— Universe in respect of his Goodnesse the Exemplarie Cause in respect of hiâ— Wisdome and the Efficient Cause in respect of his Power Thom. 1. qu. 46. art 1. 80 Therefore the glory of God iâ— the Vltimate and chief end of Creationâ— and the good of Men is the Mediate and secundary end 81 God which is Good yea Goodnesse it self did all things well and made all things good whatsoever he made To him be praise honour and glory for ever and ever Amen CHAP. VI. Wherin are contained Theologicall Aphorismes concerning the Providence of GOD. GOD which is Almighty is not onely the Creatour of the Uniuerse but also the Upholder Conserver and Governour of the same 2 He did all things well and doth guide and govern all things well whatsoever he at first made 3 As nothing was made but by Gods creating Essence So nothing is able to stand or endure but by his conserving Power Ansel in Monol 4 Gods upholding supporting and governing all creatures is usually called Gods Providence 5 Concerning which Nature it selâ— giveth an evident testimony But thâ— Holy Scripture giveth a testimony â—ouâ—â— more evident 6 The Laws therefore of true Religion do proclaim it that All things have their being and existence and are governed by the Providence of God Euseb 6. de praepar Evang. cap. 5. 7 Now the Providence of God consisteth in these three things His Foreknowledge his Purpose and his Administring and Governing all things 8 Which is expressed by Hugo de Sencto Victore after this manner In the Providence of God we must consider his Knowledge directing his Will commanding and his Power executing 9 His Foreknowledge is a most present and clear sight of all things past present and to come 10 God in a moment fixed and not sliding stable and immoveable and not successive beholdeth all things clearly altogether all at once 11 God by the propertie of his Eternitie excludeth all space and distinction of time 12 As God is not said properly to Remember that which is past so neither is he said properly to Behold afarre off the things which are to come For to him all things are present 13 The things which are known are mutable transitorie and successive but the vision of him that knoweth knoweth no change alteration or succession Polycrat lib. 2. cap. 21. 14 By this knowledge all things are known unto God better then they are unto themselves 15 God beholdeth himself in himself and all other things likewise in himself For from him and in him are all things 16 This knowledge of God is immutable But yet notwithstanding some things unto which Gods knowledge extends it self are in themselves mutable 17 All things are Necessary by a necessitie of Consequence but not by a necessitie of the Consequent 18 For it cannot be unknown unto God who is Omniscient which way the force of action in causes or Agents working contingently and freely will incline 19 Yet God by this his Vision doth not inferre
us that it pleaseth God in as many as are justified by faith in Christ 56 The Law is to be thundered out to those that are secure and unto hypocrites But the Gospel is to be preached to those that are contrite and broken in heart 57 The Law bridleth and keepeth in the Old man But the Gospel keepeth the New man under grace 58 And because the regenerate are not altogether freed from the old flesh but there remaineth still in them a sight between the flesh and the Spirit Galat. 5.17 therefore also they stand in need of the ministerie of the Law 59 And that for a twofold end That the flesh or the Old man may be in them kept under and that the New Man may learn in what works to exercise himself 60 But it is very worthy to be noted and observed That the promises of the Gospel are Universall in a twofold respect both in respect of the Time and also in respect of the Object 61 By the Vniversalitie of time we understand That it is one and the same Gospel by which all the faints of all ages from the beginning of the world are saved 62 Jesus Christ the same yesterday and to day and for ever Hebr. 13.8 Therefore the Passion of Christ was usefull and profitable before he suffered 63 For he is the Lamb slain from the foundation of the world Revel 13.8 that is in respect of Gods eternall decree in respect of his promises in respect of the types and in respect of the efficacie 64 Therefore we beleeve with the Apostle that through the grace of our Lord Jesus Christ we shall be saved even as our fathers Act. 15.11 65 Neither onely in the New Testament but also in the Old as many as seek for righteousnesse and salvation in the works of the Law are under the curse Gal. 3.10 66 Presently after the fall there was a promise made That the seed of the woman should bruise the serpents head Gen. 3.15 Which was the first Gospel by which our first parents were supported and sustained 67 How this promise was in after times more clearly expounded and repeated by Divine revelation made unto the Patriarchs and Prophets it is excellently well declared by Chemnitius part 2. loc pag. 579 c. 68 And as the Gospel is one so is faith one and the way and means of attaining righteousnesse and salvation is also one 69 And therefore it is but a mere fiction without any ground of truth That men were saved in the time of Moses by the Law of Nature after the time of Moses by the Leviticall Law and in the New Testament by the Evangelicall Law 70 And that likewise is false vvhich is said by some That the latitude of the Law with the Old Testament and the Gospel with the New is equall if the meaning be this That whatsoeever is propounded in the Old Testament appertaineth unto the Law and whatsoever is propounded in the New appertaineth unto the Gospel 71 For the Gospel was promised before by the Prophets in the Holy Scripture Rom. 1.2 And To him give all the Prophets witnesse That through his name whosoever beleeveth in him shall receive remission of sinnes Acts 10.43 72 In a word whatsoever the Prophets foretold should come to passe the same do the Apostles declare to be fulfilled 73 By the Universalitie of the Object we understand that the promises of the Gospel belong unto all men 74 But here we must distinguish between the Promise the Application of the promise The Promise belongeth unto all men but the Application of the promise is only made unto those that do beleeve 75 For the question is not here Whether all men are actually made partakers of the benefits of the Gospel which by the preaching thereof are offered unto all for it is too manifest to be denied That all men are not partakers of them 76 But the question is Whether the promises of the Gospel of themselves and in themselves are universall or else so restrained that by the counsel and decree of God they belong not but to some certain men absolutely chosen by the good will and pleasure of God before others 77 For answer hereto we say That God doth seriously desire the salvation of all That Christ made full satisfaction for all and therefore That God doth by the Gospel seriously offer the benefits of Christ unto all 78 Christ commandeth his Apostles to go and preach the Gospel to every creature Mark 16.15 Therefore it is his will that they preach the Gospel every where all abroad unto all and offer it unto all and in the Gospel the benefits of his death and passion and in them remission of sinnes and in remission of sinnes the grace of God and in the grace of God salvation and everlasting life 79 Whosoever therefore beleeveth that is Whosoever by faith which by the preaching of the Gospel the Holy Ghost worketh in all those that heare and do not stubbornly resist receiveth the benefits which are offered unto him he shall be saved Mark 16.16 80 Therefore God offereth the Gospel unto all to this end That by the hearing thereof they may conceive Faith whose Forerunner is Conerition and whose Followers are Good works which are the fruits of Renovation and Faith kindled by the Holy Ghost 81 But by the Consequent and Judiciall will of God the preaching of the Gospel becomes unto some the savour of death unto death 2. Cor. 2.16 82 Concerning this Vniversality of Object it is to be marked and observed that it doth not exclude Faith but rather include it 83 For Faith and the Promise are as Correlates they have relation one to the other 84 Whereupon the doctrine of the Gospel is called the word of Faith Rom. 10.8 1. Tim. 4.6 And again Gal. 3.2 it is called the hearing and preaching of Faith 85 Which condition of Faith is not Aitiologicall or shewing the cause as the promises of the Law are Conditionall but it is Syllogisticall or shewing the instrument For the manner and instrument is expressed by which we come to embrace the good promises 86 The voice of the Law is If thou shalt perform perfect obedience thou shalt be saved Here the Condition is Aitiologicall or Causall because perfect obedience is the cause for which eternall life is promised to those that keep the Law 87 But the voice of the Gospel is If thou dost beleeve thou shalt be saved Here the Condition is Syllogisticall or Instrumentall because the Gospel pronounceth that we are justified before God and saved not for Faith but by Faith 88 By the definition of the Gospel it is easie to be understood whether to speak properly the Gospel be the preaching of repentance or no. 89 When the Gospel is taken generally for all the doctrine preached by Christ and his Apostles it is most true that the Gospel is the preaching of Repentance 90 Moreover The Gospel doth onely declare the grace of God to those
another Evangelicall 52 For even that Contrition of the godly which they call Evangelicall is of the Law and not of the Gospel 53 Unto the preaching of the Law God sometimes addes reall and ocular preaching concerning the greatnesse of sinnes and his wrath to wit publick and private calamities both upon our selves and others 54 For to this end doth God send upon us punishments in this life that he may bring us to the acknowledgement and detestation of sinne 55 The doctrine of Contrition is perverted if it be denied to be a part of Repentance terrour conceived from the threatnings of the Law and if it be further averred that it is a grief for sinne voluntarily apprehended 56 And again if men teach such doctrines as these That a man yet in the old flesh doth work together with God truly in his Conversion That Contrition doth especially belong unto the Gospel That it is the cause of remission of sinnes and That the purpose of leading a good and godly life is included in it 57 For all these are averred and maintained contrary to the truth of the Holy Scripture 58 What the Schoolmen dispute concerning grief and sorrow in the highest degree Appreciatively and Intensively and how that the grief and sorrow for sinne should exceed or equall the joy and pleasure conceived in sinne c. This I say tendeth to the butchering and slaughtering of souls 59 The Contrition that is required must not be Hypocriticall and Superficiall but serious and from the heart 60 God forbid that we should say that it can be correspondent or answerable to the greatnesse of sinne Gods wrath and the punishments deserved 61 God which is offended is an infinite good the sinne which is committed is an infinite evil and the punishment which is prepared is likewise infinite 62 How then can God who is infinite whose justice is infinite whose wrath is infinite against sinne be appeased and satisfied by a finite Contrition 63 As concerning Confession take notice of these errours That a man after diligent premeditation and strict examination is bound by the Law of God to make confession of all his sinnes that he can call to mind together with their severall circumstances in the eare of the Priest and That by such confession as this sinne is blotted out and That by a little confusion of face for the present which those that confesse their sinnes before the Priest do suffer they are delivered from that great confusion which they should otherwise suffer at the day of Judgement c. 64 But yet there is a great deal of variance and dissension betwixt those that stand for this Confession For some extend this precept to Veniall sinnes as they call them and others restrain it onely unto Mortall Some seek the Originall thereof in the Law of God and others seek it in the Constitutions of the Church Some extend the force of Contrition to the Remission of the sinne others restrain it to the Remission of the punishment either iâ— whole or in part Vide de hac tota â—e Biel. 4. sent dist 17. q. 1. 65 We say that private Confession is very usefull and profitable both for the Minister of the Church and for those that do confesse 66 For by this means order may be taken that those which are unworthy be not admitted unto the participation of the Lords Supper those that are delinquent may be corrected those that are negligent may be stirred up to those that are terrified remission of sinnes may be preached to those that are doubtfull counsel may be given and that the ruder sort may be instructed 67 Well therefore saith D. Philip in his explication of the Gospel Miser on the first Sunday after Easter which he delivered to his Auditours the last yeare of his life in these words Love that custome of private absolution For if that custome be abolished what will the Church become yea saith he that custome is a testimony that in the Church there is remission of sinnes 68 Neither do we mislike the reckoning up of certain sinnes especially those which most trouble the conscience 69 But yet we altogether deny that the reckoning up of all sinnes is necessarie by the Law of God 70 Neither do we acknowledge any merit of confession for the obtaining of remission of stones 71 Some indeed there are that teach such a kind of satisfaction by which a man may satisfie either for the sinne or at least for the temporall punishment due unto it and that by indulgencies he may be freed and delivered from it but if he do not fullâ— satisfie that then he is to sweat it 〈◊〉 in Purgatorie 72 But we acknowledge no other satisfaction but the satisfaction of Christ and we say that sinne is forgiven to the penitent freely for that satisfaction of Christ 73 The calamities which God sends upon the godly after their reconciliation with him are not properly to be called punishments as of an angry and severe Judge but rather fatherly castigations 74 Which castigations are not therefore imposed upon them as if by suffering them they could make recompense and satisfaction for their sinns but That they may more and more detest sinne that the fear of God may increase in them That they may shake off securitie That they may mortifie the flesh with the lusts thereof That thereby they may understand that otherwise they should perish for ever were they not received into grace through Christ their Mediatour That they may be humbled under the powerfull hand of God and That others may be put in mind of Gods judgement against sinne 75 In a word That there may increase in them Patience Hope Desire of eternall Life Prayers Mortification of the old Adam c. 76 Admirable well speaks Nazianzen of the calamities of the godly That they are bitter arrows sent by the sweet hand of God In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77 Thus much concerning Repentance which we may very well call the Haven of Salvation with Lactantius 6. Div. Institut cap. 24. God saith he knowing our great weaknesse and infirmitie hath in his pitie opened unto us the Haven of salvation that the medicine of Repentance might remedie the necessitie whereunto our frailty is subject 78 Which that we deferre not many things there are which ought to invite us There is no accesse unto the grace of God but by the way of Repentance 79 The impenitent heart treasureth up unto it self Gods wrath and an impenitent life is the slaverie of the Devil 80 We are not certain that we shall live till to morrow Why then do we deferre our Repentance till to morrow 81 Late Repentance is seldome true and they which persevere in their sins even to the end of their life are not said to leave their sinnes but their sins are said to leave them 82 Convert us O Lord and we shall be converted and what we cannot do of our selves that work thou in us by thy Holy
formed by Love and Charitie 72 For Faith without works is said to be dead not as if works were the life thereof but because that profession and boasting of Faith which hath not the testimonie of good vvorks is no better then an image or carcase altogether without life 73 Therefore works do testifie thâ—â— there is true Faith as breathing dotâ— testifie that there is Life bus yet they are not the life of Faith 74 As good fruits do testifie that thâ— tree is good but do not make and constitute the tree to be good 75 Justly therefore is it reckoned amongst those causes for which good works are to be done that Faith and the Holy Spirit be not shaken off 76 For the Scripture vvitnesseth â—oâ—â— by word and by example that those which through Faith in Christ are justified before God if they afterwardâ— cherish and make much of their firmeâ— contrary to conscience they do both lose Faith and consequently also the grace of God righteousnesse the Holy Spirit and eternall life and also incurre eternall damnation unlesse by true repentance they return again unto God 77 Therefore let these admonitions of the Apostles alwaies sound in our eares and sink into our hearts Work out your salvation with fear and trembling Philip. 2.12 Let him that thinketh he standeth take heed lest he fall 1. Cor. 10.12 Give diligence to make your calling and election sure 2. Pet. 1.10 Examine your selves whether you be in the Faith prove your own selves Know you not your own selves how that Jesus Christ is in you except ye be reprobates 2. Cor. 13.5 78 The Lord Jesus the authour of our Faith be also the finisher thereof Hebr. 12.2 To him be glory for ever and ever Amen CHAP. XV. Wherein are contained Theologicall Aphorismes concerning Good Works That is Renovation of the man that is regenerate by Faith in Christ 1 WIth Regeneration and Adoption by Faith in Christ is Renovation alwayes joyned as an inseparable companion 2 For even as a man by Carnall Generation is made partaker of Naturall Life after which do follow Naturall motions 3 So he that is born again of the Holy Spirit by Regeneration is made partaker of Life Spirituall after which do also follow motions Spirituall 4 Neither Generation is without Life neither Life is without Motion 5 This inward Renovation is oftentimes denoted unto us by the name of Good Works and that by a figure vvhich is called Synecdoche 6 For Renovation consists not onely in Outward good Works and actions transient but also and that more principally in the Inward renewing of the mind will and all the faculties of the Soul 7 From this Inward renewing flow forth Good actions and Outward good Works bear witnesse of it 8 But it pleased the Holy Ghost by the name of Good Works to describe Renovation and that for our sakes Because Outward good Works are better known unto us then Inward qualities of the mind and affections of the heart 9 Moreover All the praise of vertue consisteth in action Therefore we are renewed by the Holy Ghost within that the fruits of the Spirit may appear without 10 And last of all By this means deceitfull Hypocrisie is excluded which is a counterfeit shew of inward pietie vvhich indeed is none at all unlesse it be also demonstrated by good Works 11 As therefore Faith the Queen hath Contrition for her Vsher or Forerunner so she also hath Good Works for her Waiting-maids or Followers 12 For Good Works do not go before Justification or before a man be justified but they follow after Justification or when a man is justified It is the saying of S. Augustine cap. 14. de fid operibus 13 But Where Good Works appear not without neither will I beleeve that there is Faith within It is the saying of John Husse 14 Neither is it any hard matter to assigne the cause of this neare Union and indissoluble knot which is between true Faith and Good Works 15 For this is the Nature of True Faith That it doth demonstrate it self by Love and Charitie 16 He that beleeveth is born of God John 1.13 He will therefore resemble the nature of his Spirituall Father Now God is Love 1. Joh. 4.8 And He that loveth not knoweth not God 17 Faith is an inward saving and efficacious knowledge of God How â—hen can that chief good choose but be beloved if it be once truly known If any man love me he will keep my words John 14.23 He that hath my commandments saith our Saviour and keepeth them he it is that loveth me â—1 18 From hence the Apostle concludeth Hereby we do know that we know him if we keep his commandments â— John 2.3 And again He that saith I know him and keepeth not his commandments is a Liar and the truth is not in him 4. 19 Faith is the spirituall Light of the Soul But if there be Light within it will shew forth the Rayes without Matth. 5.16 Let your Light so shine before men c. 20 By Faith Christ dwelleth in our hearts Ephes 3.17 Where Christ is there is the Holy Spirit and where the Holy Spirit is there also are seen the Fruits of the Spirit 21 Our Faith is the victorie which overcometh the World 1. John 5.4 And What is the World The lust of â—he flesh the lust of the eyes and the pride of life 1. John 2.16 Where these are cherished and made much of there the world is not yet overcome and therefore there is not true Faith 22 That Faith is saving and most true Which living is and conquering too 23 Our hearts are purified by Faith Act. 15.9 Therefore they which live in securitie and delight themselves in filthinesse and impuritie how can they have inward puritie of heart For Out of the abundance of the heart the mouth speaketh Matth. 12.14 24 These things were thus plainly to be expounded That we might not onely be freed from the Tridentine accusation as if we preached onely Confidence and Assurance remote from all pietie but also that all vain opinion and perswasion of Faith might be taken away from all sinners that live in securitie 25 We may make answer to them out of S. James 2.26 As the Body without the Spirit that is without breathing is dead So Faith without works is dead also 26 Neither onely do Good Works proceed from Faith but to speak the truth there are no good works unlesse they proceed from Faith 27 Seeing therefore Faith hath respect unto the Word as unto its Correlate Therefore the Law of God or the ten Commandments are the Rule of Good Works 28 Therefore superstition and will-worship pleaseth not God but those works onely which are done according to the Canon and rule of the morall Law comprehended and contained in the ten Commandments 29 And we are to understand the Commandments according to the exposition of the Prophets of Christ and his Apostles 30 Moreover seeing that Faith doth not arise
trie and examine themselves and vvhat also of children and others vvhich cannot try and examine themselves 70 This true examination consists in the earnest acknowledgement of sinnes and detestation of the same in true faith in Christ and a stedfast purpose and resolution of amendment of life 71 He that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body 1. Cor. 11.29 72 For whosoever shall eat this bread which is the communion of the body of Christ 1 Cor. 10.16 and drink this cup of the Lord which is the communion of the bloud of Christ 1. Cor. 10.16 Unworthily shall be guilty of the body and bloud of the Lord. 1. Cor. 11.27 73 Therefore as concerning the integritie and perfection of the Sacrament it matters not vvith what faith a man comes to receive it but as concerning the fruit and benefit of it surely it matters very much Aug. 3. contra Donat. cap. 14. 74 Concerning the time place and other circumstances of the Holy Supper if vve be asked the question our ansvver is according to the counsel of the Apostle Let all things be done decently and in order 1. Cor. 14.40 75 God grant that our bodies which are fed vvith the body and bloud of Christ may at the last day be raised up unto everlasting life Iren. lib. 4. adv baer c. 34. Amen CHAP. XIX Wherein are contained Theologicall Aphorismes concerning the CHURCH 1_BY the Word and the Sacraments the Holy Ghost also working together effectually God gathereth himself a Church here on earth 2 Which Church is in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is called out of the vvhole race of mankind and gathered together into an holy Assembly 3 For the Church is an Assembly or company of men gathered together unto the kingdome of God by the ministery of the Word and the Sacraments amongst whom there are alvvayes some true godly which persevere in the true faith even unto the end with vvhom also are mixed many not holy but yet agreeing in the profession of doctrine 4 This Assembly or company because it must alwayes fight under Christs banner against the Flesh the World and the Devil is therefore called the Church Militant 5 And because the ministerie of preaching the Word and administring the Sacraments is obvious to our senses it is also called the Visible Church 6 But yet again Forasmuchas it is not conspicuous to the eyes of men who be true beleevers and godly in respect of them it is called an Invisible Church 7 Therefore that distinction of the Church into Visible and Invisible doth not introduce tvvo as it were distinct Churches or divers companies 8 But it considereth the Church or the company of those which are called after a diverse respect and in a different manner that is Inward and Outward 9 The Inward beauty and glory of the Church doth consist in Faith and Renovation or renewing vvith vvhich is immediately joyned the Inheritance of eternall life 10 This spirituall Regeneration and Renovation is hidden under the infirmities of the flesh and this communion or Inheritance of eternall life is by the scandal of the crosse and death covered as it were with a vail here in this life And in this respect the Church is said to be Invisible 11 The Outward beauty and glory of the Church doth consist in the sincere preaching of the Word and the profession thereof and the lawfull administration of the Sacraments In vvhich respect the Church is said to be Visible 12 To make a man therefore a true and living member of the mysticall body of Christ the externall profession of the same doctrine and the participation of the same Sacraments is not sufficient but there is required also and that necessarily invvard regeneration and the inward dwelling of the Holy Ghost 13 But yet vve are not to seek for the Invisible Church vvithout the Visible seeing that it is included vvithin it For the elect are not to be sought for vvithout the company of those vvhich are called 14 Neither are we in any nation under heaven to seek for that Invisible Church of the elect pure unspotted undefiled outwardly separate from all hypocrites 15 For here in this life the Jebusites and they of Jerusalem dvvell together in the same garden the Nettle and the Myrtle in the same wood the lovv Shrub and the lofty Cedar grow together in Jacobs flock the white and the speckled the Lambs and the Rids feed together in Peters net fishes Good and Bad are caught together in the Lords field the Lilies and the Thorns spring up together in the Lords floore the Corn and the Chaff are mingled together in Christs cellar the Wine and the Oyd have both their Lees and Dregs in Noahs ark there were beasts Vnclean as well as Clean. 16 This company of the elect this Church is by the Holy Ghost in Scripture adorned vvith most honourable Titles 17 For it is called The body of Christ The spouse of Christ The kingdome of God Gods peculiar Gods beloved people c. 18 But all these Titles and appellations are to be understood by a Synecdoche as not belonging to all in the Church For they are attributed unto the Church for the truly regenerate and elects sake vvhich are in and of the Church 19 For there is a manifest and evident difference betvveen the truly regenerate and the hypocrites vvhich are onely joyned unto the Church in an outvvard profession 20 The Truly regenerate are True and Living members of the Church because from Christ their Head they draw both Spirit and Life The Hypocrites are but rotten and dead members Those belong unto the Church Internally These onely Externally Those in Heart These onely in Outward shew Those In deed These In thought onely Those in the Judgement of God These onely in the Judgement of Men Those as True and sound parts of the Body These as Scabs and Ill humours Those to speak properly are of the Church These are onely in the Church August in Brev. Collat. Collat. 3. in Joan. Tract 6. De Bapt. lib. 3. cap. 18 c. 21 The Church in the Creed is called One Holy Catholick and Apostolick 22 It is called One for the Unitie of the Spirit vvhich the Apostle expounds Ephes 4.3 c. There is one Body and one Spirit even as ye are called in one hope of your calling One Lord one Faith one Baptisme One God and Father of all who is above all and through all and in you all 23 It is called Holy because it is sanctified of Christ by the Spirit and the Word Which Sanctitie or Holinesse consists in this life in the imputation of Christs Sanctitie and the Study of true Sanctitie but at length it shall be made perfect and absolute in the life to come 24 It is called Catholick in respect of the Catholick Faith which is to be estimated by the common consent of all the Godly and their agreement in
be noted where it is said The people especially have povver of electing such as are worthy and refusing such as are unvvortâ—â— to be Priests and vve see apparently that it descends by authority from above That the Priest be elected in the sight and presence of the people and be approved and thought vvorthy by publick judgement and testimonie 36 Wherefore seeing that the povver and right of calling Ministers belongs unto the whole Church neither let the Presbyterie alone nor the Magistracie alone nor the rest of the multitude alone usurp challenge to themselves this povver 37 For vvhat concerns all that must all have a care of 38 But let all things be done decently and in order 1. Cor. 14 40. 39 The publick and solemn testification of this Mediate Vocation is the rite of Ordination by which in the sight ofâ—God and in the presence of the vvhole Church the person lawfully called is separated from the rest of the multitude to this charge and office and is commended unto God by prayers and hath a publick testimony of his foregoing Vocation 40 We deny that Ordination is a Sacrament if the word be properly and strictly taken 41 For it wants the outward Element expressely instituted by Christ himself in the Nevv Testament It wants also the promise of application and obsignation of grace proper to the Gospell 42 Before Ordination there goes diligent Examination of the party to be ordained by vvhich enquiry is made concerning his confession learning aptnesse to teach and order of life 43 The Rule of this Examination is set down unto us 1. Tim. 3.2 c. Tit. 1.6 7 8 c. 44 In which places such vertues are required of him that hath committed unto him the office of teaching in the Church as are either Common to him with other true godly or else are Proper and peculiar unto him 45 The Common are these That he must be blamelesse the husband of oâ—â— wife vigilant sober of good behaviour given to hospitalitie not given to wine no striker nor greedy of filthy lucre but patient not a brawler not covetous c. 1. Tim. 3.2 3 4 c. Tit. 1.6 7 8 c. 46 Now the reason why the Apostle maketh mention of these common vertues is Because integrity of life is required of Ministers not onely for the same causes for which they are required of other private Christians but also in a peculiar name That their Ministerie be not calumniated reproched and ill spoken of and so the fructification of the vvord be hindred 37 The Apostle requires that a Bishop be the husband of one wife to stop the mouthes of Hereticks which speak against their marrying shewing thereby that marriage is no impure thing but so honourable that it is no hindrance to a man from ascending up unto the Bishops chair Chrysost in cap. 1. Tit. 48 Therefore the Ecclesiasticall Order or the Clergie are not by Gods law forbidden marriage 49 For the temperance or continencie which the Apostle requires in a Bishop Tit. 1.7 cannot be proved to be understood of the vow of Continencie or living unmarried untill it be first shewed that there is no temperance or continencie in the married life of the Godly Ecclesiastious 26. 22. Galat. 5.23 50 Neither doth the Apostle hereby hinder those from the ministery who after they have buried one wife have lawfully married another 51 But he forbids those to be chosen unto the ministery who in any sort sinne so against the seventh commandment that they are not the husbands of one wife 52 As for example If they live in adulterie If at the same time they have more wives then one If putting away and divorcing from them a lawfull wife except it be in case of adultery they marry another or choose unto themselves one that is divorced from another 53 Neither yet doth he prescribe marriage unto all Ministers of the Church as a thing absolutely necessary but he leaves it as a thing arbitrary either to marry or not to marry and makes married Ministers subject unto the laws of Matrimony established by God 54 The Proper and peculiar vertues which the Apostle requires of the Ministers of the Church are these That they must be apt to teach 1. Tim. 3.2 That they may be furnished and instructed vvith the gift to teach and be able by sound doctrine both to exhort and to convince the gain-sayers Tit. 1.9 55 So much concerning the lavvfull vocation or calling unto the Ministery Now follows the faithfull discharge of the same 56 By the faithfull discharge of the Ministery we understand all duties of Ecclesiasticall ministration according to the Apostle 1. Cor. 4.1 Let a man so account of us as of the Ministers of Christ and the Stewards of the Mysteries of God and in the 2. verse Moreover it is required in Stewards that a man be found faithfull 57 Which faithfulnesse consists in this That the things of the Church wherewith the Minister is entrusted by God be ordered and administred according to the prescript will of God 58 The things of the Church either concern Doctrine or the Sacraments or Discipline 59 The Office then of a Minister is contained in these three things the lavvfull administration of Doctrine the Sacraments and Discipline 60 The administration or discharge of the Ministers office as concerning Doctrine consisteth in the Confirmation of the Truth and the Refutation of Errours 61 The Rule both of Doctrine and Reproof is the onely Word of God 2. Tim. 3.16 62 Unto Doctrine pertaineth the interpretation of the Holy Scripture and the applying of the same unto the use and benefit of the Church 63 In the Administration of the Sacraments vve are to consider both the Object and the Manner 64 By the name of Object vve understand that provident care of the Minister by vvhich he is held to have regard and foresight unto whom the Sacraments are to be administred and who are to be kept back from them 65 And this is the chiefest cause vvhy private Confession and Absolution are still held in some Churches â—lthough there are not vvanting many other reasons 66 By the name of the Manner it understood that all things are to be administred according to the prescript rule of Christ and as the Apostle saith decently and in order 1. Cor. 14.10 67 The Ecclesiasticall Discipline is exercised in correcting faults and passing Ecclesiasticall Judgement and Sentence 68 Faults are to be corrected according to the order and degrees prescribed by Christ Mat. 18.15 69 Let Private and Publick admonition and vvarning go before and if those vvill not serve the turn let the severe Administration of Ecclesiasticall Judgement and Sentence succeed in the place thereof which consisteth in Excommunication 70 Excommunication the latter part of the Keyes is either that vvhich is called the Lesser or else that vvhich is called the Greater 71 The Lesser is that by which the Sinner is interdicted the participation of the Lords Supper
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