generall rule over all things but This comprehendeth the speciall works of his grace in the Church 90 In the other life shall be the Kingdome of glorie into which all the elect being raised out of the dust shall be received Of which Kingdome Christ make us partakers who is our King blessed for ever CHAP. V. Wherein are contained Theologicall Aphorismes concerning the CREATION and the ANGELS 1 GOd who by Nature is invisible that he might be made known by things visible wrought a work which by the visibilitie thereof might manifest him whose work it is Ambr. in cap. 1. Rom. 2 This work of God wrought in time is is also called Creation 3 Which is nothing else but the production of the whole Vniverse out of nothing in six distinct dayes being wrought by God through the Sonne in the Holy Ghost for the glorie of God and salvation of men 4 The Authour then of Creation is 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 face of the waters Gen. 1.2 That as the Psalmist sheweth is to be understood of the breath of his mouth Psal. 33.6 that is the Hypostaticall and consubstantiall Spirit of God 8 Therefore where Moses calleth the Creatour Elohim it is rightly referred to the Trinitie of Persons 9 Whereas it is said That the Father by the Sonne in the Holy Ghost created all things we must beware that we understand it not of inequality of Essence or Power in the work of Creation 10 For what things soever the Father doth the same doth the Sonne likewise John 5.19 11 But all this ought to be referred to the reall distinction of Persons and the order of working in works ad extra or externall which results from thence 12 The Father therefore created by the Sonne not as by one that worked not or an instrument separate but as by his coëternall and consubstantiall Image 13 And he created all things out of 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 call CREATION the six dayes works 16 That all things were created in a moment it seems indeed agreeable unto reason but it is against the Mosaicall Scripture 17 On the First day were created the Heaven and the Earth that is the matter of all things to be made rude and without form 18 Light also was created to dispell the darknesse of the deep and to inchoate or beginne the vicissitude or intercourse of day and night 19 That Light without doubt was something obscure And therefore the question concerning the Nature thereof is also obscure 20 On the Second day was the Firmament made that is the whole System or comprehension of the celestiall bodies 21 Above which that there are waters the Holy Spirit speaketh expressely To what use that onely knows he which made them 22 Let us herein beleeve the Scripture whose authority is greater then the capacitie of mans understanding August 2. de Gent. ad lit cap. 4. 23 On the Third day at the command of Almighty God were the waters under the heavens gathered together unto one place and the dry land appeared Gen. 1.9 24 And what are the Bases or foundations of the Earth what are the banks of the Sea They are The Almighty word of God 25 Neither would God have the earth to be unfruitfull but caused it to bring forth every kinde of herb Gen. 1.12 26 And yet not all for the food of man but yet all for the use of man 27 One 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 that are fixed as those which are called Planets or Erraticall do work upon these bower bodies by their motion light and influences 30 What these influences are it is very obscure and past our finding out 31 We must beware therefore that we do not ascribe unto the starres the causes of humane wickednesse seeing that he which made the starres is free from all wickednesse 32 He that is wise shall have dominion over the starres Understand this of true and divine wisdome which consisteth in the fear and sincere worship of God 33 It is not therefore to be called Mathesis but Mataeologie not skill in Astrologie but Vaniloquie to go about by the starres to foretell humane actions and events Scal. Exerc. 251. 34 On the Fifth day was the Water replenished with Fishes and the Aire with Fowles Gen. 1.22 35 Out of water God produced the things which cannot live within the water and the things which cannot live but in the water which is an Argument of his Almightie Power and Wisdome 36 The Sixt day was the Birth-day to all terrestiall living creatures and to Man himself likewise Gen. 1.24 25 26 27. 37 All which were created for Man and Man for God 38 No Creature had ever been hurtfull unto Man yea rather all the Creatures had been at Mans service had not Man sinned August lib. 3. de Gen. ad Lit. cap. 15. 39 Man by not doing his bounden duty and service to his Creatour lost the dominion which was given him over the Creatures 40 God being about to create man called as it were a Councel before hand because he was to create a living creature capable of reason and counsel 41 After that all other things were created God in the last place created Man because he was to be the Epitome Centre Abridgement Complement and Perfection of the whole Vniverse 42 Man was made in the Earth and of the earth but not to the earth and for the earth but he was made to Heaven and for Heaven 43 God which is the Creatour of Heaven and Earth would end his work in Man Therefore he rested when he had made Man 44 He made all things I say for Man insomuch that the very Angels themselves farre superiour both for Nature and Dignitie do at Gods appointment minister as servants unto Man 45 And what wonder is it that God made all things for Man when as for Man even God himself was made Man 46 Moses describeth not the Creation of the Angels but ye◠notwithstanding he doth not exempt them from the number of the creatures 47 There is more subtiltie in enquiring then fruit in finding on what day they were created 48 In respect of their Nature which is incorporeall they are called Spirits and in respect of thei◠Office they are called Angels 49 They are indeed Spirits but yet they are not Simple as God is 50 For their Esse and
sanctified by the word of God with which and by which all the most sacred and Holy Trinitie doth work in those that are Baptized unto their salvation 33 The Forme of Baptisme is to Baptize a man with water That is to sprinkle the water upon him or to dip him in the water In the name of the Father and of the Sonne and of the Holy Ghost 34 And forasmuchas it is the Forme which gives being unto a thing Therefore if this Forme of Baptisme be changed it shall be no longer a Sacrament 35 Whether the party Baptized be sprinkled or dipped Thrice or but Once it matters not to the integritie and perfection of Baptisme The usuall rites and custome of the Church in these indifferent things is to be observed 36 By the Three sprinklings or dippings the Trinitie of Persons is signified and by One onely the Vnitie of the Divinitie or Godhead 37 Those words In the name or On the name of the Father and of the Sonne and of the Holy Ghost have a great Emphasis which is accurately and frequently to be expounded to the godly and devout auditorie or congregation 38 For the Minister professeth that what he doth in this part he doth not in his own name but in the name of God at his coÌ„mand 39 For he declareth that the true God which is One in Essence and Three in Persons is called upon over him that is Baptized 40 Moreover those words do evidently witnesse that every Person of the most sacred and Holy Trinitie is present at Baptisme by the presence and efficacie of grace to wit The Father for the merit of his Sonne doth reâ—eive him that is Baptized into grace and doth seale him by his Holy Spirit unto salvation 41 Whereupon those that are Baptized are called the Sonnes of God Christians and Spirituall men in respect of the Father of the Sonne and of the Holy Ghost 42 Whereunto belongeth the Collation or comparing of Creation and Re-creation Formation and Reformation For As the Father by the Sonne through the Holy Ghost created the first man So is it at the Sacrament of Regeneration where all the most Holy and blessed Trinitie doth worke in like manner 43 Last of all By those words he that is Baptized in the name of God is bound to acknowledge him and to call upon him as the true God and serve him all the dayes of his life 44 For you must be Baptized as we have received and beleeve as we are Baptized and glorifie the Father the Sonne and the Holy Ghost as we have beleeved Basil. Epist. 78. 45 From this Fountaine â—low forth all the prayses which are extant in the writings of the Apostles concerning the saving fruit of this mysterie 46 As for example That it is The washing of Regeneration and renewing of the Holy Ghost Tit. 3.4 By which the Church may be cleansed Ephes. 5.26 Sinnes may be washed away Act. 22.16 Christ may be put on Gal. 3.27 And in a word salvation may be obtained 1 Pet. 3.21 47 By way of Comparison it will not be amisse to consider the Baptisme of Christ by which Our Baptisme is consecrated For what was done there in visible signes we must not doubt but that the same is done at our Baptisme after an invisible manner 48 The Father for Christ his sake receiveth us to be his Sonnes The Sonne by his bloud washeth â—s The Holy Ghost regenerateth and â—eneweth us and prepareth himâ—elf a dwelling-place in us and openeth the gate of Paradise unto â—s 49 We sticking close to the literall sense of the words as we must alwayes do in articles of Faith do firmly beleeve that Bapâ—isme is an effectuall means by which man is regenerated and reâ—ewed unto eternall life 50 Which end comprehends â—n it Adoption Remission of sinne â—ngraffing into Christ Sanctificaâ—ion and the Inheritance of eternall â—ife 51 But we deny that Baptisme doth either imprint an indelible character or conferre grace ex â—pere operato upon the work done or outward act of administration or that it doth take away and altogether together blot out both sin and the punishment thereof For concerning this matter the Scripture is silent 52 Furthermore seeing that in Baptisme God doth make a Covenant of grace with man certainly the efficacie thereof endureth throughout a mans whole life 53 For the Covenant of God iâ— not made of no effect by reason oâ— our unbeliefe Rom. 3.3 54 Therefore though we should for our parts go never so farre astray from this covenant yet by true and serious conversion we may return and be received agaiâ— into it 55 Unto whom this Sacramenâ— appertaineth and belongeth we learn even from Gods own institution by which it is commanded that all nations should be baptized 56 Yet the order and manner which Christ there hath prescribed is to be observed that is That they which are of age to heare the Gospell should first be taught and then baptized 57 Seeing then all are either infants or of yeares we must answer distinctly concerning both 58 Those infants are to be baptized who are either born of Christian parents it matters not whether one or both the parents be Christians or else are to be brought up under them 59 Therefore Bastards and children that are found whose parents are not known are not excluded from the benefit of Baptisme although it be doubted of by some nor yet those who at their birth have some externall defect c. 60 But those which are noâ— yet born are excluded For a man cannot be born again unlesse he be first born And so are also the children of Infidells and unbeleevers to be excluded as long as they are under their tuition 61 Those of yeares are to be baptized who being instructed concerning Christ do professe the Christian religion 62 Neither here are women excluded as it is confirmed by the practise of the Apostles beside other arguments Acts 8.12 and 16.15 63 For the confirming of this our opinion concerning the baptizing of infants out of Scripture serve many things and it will be usefull for us to consider these following Hypotheses or suppositions 64 First Infants are conceived and born in sinne And therefore they are by nature the children of wrath 65 Secondly God would have little children to be brought unto him For it is not the will of him that one of the little ones should perish 66 Thirdly There is no dealing with them by the preaching of the word Therefore there remains onely to them that means to wit Baptisme which succeeded in the place of Circumcision 67 Beware of saying That Baptisme is not profitable unto infants forasmuchas yet they neither do nor can beleeve 68 Because in Baptisme and by Baptisme the Holy Spirit doth so work in infants that it is no lesse then Circumcision A seal unto them of the righteousnesse of Faith Rom. 4.11 69 For although we cannot understand after what manner the Holy Ghost worketh yet we must not
That he thereby might learn Conformitie He gave his Law a Light for man to see Tâ—e Way to Life and blest Eternitie Do this and live Do this and Life is due But no man living ever this could do No man but one And that â—e this might do As he was Man so was â—e God most true God sent his Sonne as he had Promised According to the Time determined He was Conceiv'd and Borne and Liv'd and Died All without sinne And we are justified He did fulfill the Law which none could do And freed us from the Curse to us most due He by his Life for us hath merited Eternall Life to be inherited And by his Death which he once suffered From Death for ever us delivered But that we may these benefits partake We must Repent and all our Sinnes forsake We must by Faith in Christ be Justified And by the Holy Spirit Sanctified Now to this end Christ left his Testament The Gospell and a Twofold Sacrament And sent his Spirit for to Sanctifie Those whom hereafter he will Glorifie Heare and obey Christs will and Testament Wash and be clean Receive his Sacrament Obey the inward Calling of the Spirit Be Constant And Eternall Life inherit READER I have presented to thine eye The Summe of Gerhards whole Divinitie The Contents of each Chapter in this Book The First Chapter containeth the Summe of all the rest Chapter Concerning Page 2 The Holy Scripture 1 3 God and his Attributes 18 4 The Person Office of Christ. 33 5 The Creation and the Angells 52 6 The Providence of God 66 7 Election and Reprobation 81 8 The Image of God in Man before his fall 91 9 Originall sinne 105 10 Free-will 122 11 The Law 136 12 The Gospell 150 13 Repentance 174 14 Faith 197 15 Good Works 217 16 The Sacraments 239 17 Baptisme 260 18 The Lords Supper 283 19 The Church 306 20 The Ecclesiasticall Ministerie 324 21 The Civill Magistracie 345 22 Wedlock 361 23 Our latter end or The foure last things 37â— CHAP. I. A DESCRIPTION OR REPRESENTATION of the Theologicall places or Heads of Divinitie contained in this book together with their order and connexion 1THe onely and proper Principle of Divinitie is the word of God 2 For God came forth from the secret throne of his Majesty and manifested himself unto men in the word 3 At sundrie times and in diverse manners God spake in time past unto the fathers by the Prophets In these last dayes he hath spoken unto us by his Sonne and his Apostles Hebr. 1.1 2. 4 That word of God was first preached by the Prophets and Apostles and afterwards the chief and necessarie heads of divine revelation were penned by them according to the will of God Iren. lib. 3. cap. 1. 5 Therefore the undoubted word of God cannot at this day any where be found but in the writings of the Prophets and Apostles 6 From this word of God floweth Theologie and is busied about it propounding unto us the oracles of God Rom. 3.2 7 Now Theologie is as the name it self imports A doctrine concerning God 8 And by this doctrine men are instructed concerning the essence and will of God unto their salvation 9 And this is life eternall To know the onely true God and Jesus Christ which came in the flesh John 17.3 10 The doctrine concerning the Essence of God is absolved in this question What God is to wit Jehova Elohim One in Essence three in Persons 11 For God hath so manifested himself that in the divine Essence being but one and that undivided there are three Persons neither more nor lesse to wit the Father the Sonne and the Holy Ghost 12 The Father is the first Person neither made nor created nor begotten nor proceeding 13 The Sonne is the second Person not made nor created but begotten of the Father from all eternitie 14 Who in the fulnesse of time took upon him our humane nature in which and through which he payed the price of our redemption 15 The Holy Ghost is the third person not made nor created nor begotten but proceeding from the Father and the Sonne from all eternity 16 We must judge of the Will of God by his decrees made from all eternitie 17 Whereof there are two more principall The decree of Creation and the decree of Reparation or as the Greek words signifie Creation and Recreation Formation and Reformation 18 What those decrees were the fulfilling of them in time doth declare 19 For what God doth and in what manner he doth in time the same thing and in the same manner he decreed to do from all eternitie 20 The reason of which assertion depends upon the immutabilitie of Gods will 21 Creation made in time is the manifestation of the decree concerning the creation of all things made from all eternitie 22 And it is the production of the Angels Men and all other creatures in the six first dayes of the world wrought by God the Father through the Sonne in the Holy Ghost to his own glorie 23 A great part of the Angels fell away from God The rest being confirmed in goodnesse do laud and praise God and are ministring Spirits for the good of men 24 Our first parents Adam and Eve in like manner at the instigation of Satan transgressed the law of God which was written in their hearts and proclaimed by the mouth of God 25 So then by this fall of theirs the image of God was quite defaced in them and their nature was corrupted with sinne 26 Whereupon their posterity also were and are to this day born stark-naked of originall righteousnesse and in a miserable manner corrupted with sinne 27 Through the contagion whereof all the powers and faculties in the soul of man are so infected that there is little or no light of Reason left and scarce any power at all in the will even about external things 28 God who is omniscient could not but know that our first parents would fall and therefore of his infinite mercie he made a decree concerning the Reparation or Redemption of man from all eternity 29 What that decree was the fulfilling of the same in like manner doth declare He sent in time his Sonne to be our Redeemer and Mediatour Therefore he decreed to send him from all eternitie 30 God by his word offereth the benefits of a Mediatour unto all and applieth them unto those that beleeve Therefore from all eternitie he decreed to offer them unto all by the word and to apply them unto those that beleeve 31 This decree in Scripture is called Predestination of which we must not judge but à posteriori that is by the manifestation thereof 32 For the fulfilling of the decree concerning the Reparation of man God hath appointed the Word and the Sacraments 33 The Word is reduced to two chief heads the Law and the Gospel 34 The Law is the doctrine of works Therefore it manifesteth unto us the corruption of our nature
and examine themselves 70 This true examination consisteth 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 with what faith a man comes to receive it but as â—oncerning the fruit and benefit of it surely it matters very much Aug. 3. contr Donat. cap. 14. 74 Concerning the time place and other circumstances of the Holy Supper if we be asked the question Our answer is according to the counsell of the Apostle Let all things be done decently and in order 1. Cor. 14.40 75 God graunt that our bodies which are fed with the body and bloud of Christ may at the last day be raised up unto everlasting life Iren. lib. 4. adv bâ—r c. 34. Amen CHAP. XIX Wherein are contained Theologicall Aphorismes concerning the CHURCH 1 BY the Word 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 whole race of mankinde 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 the Sacraments amongst whom there are alwaies some true godly which persevere in the true faith even unto the end with whom also are mixed many not holy but yet agreeing in the profession of doctrine 4 This Assembly or company because it must alwaies fight under Christs banner against the Flesh the World and the Divell 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 two as it were distinct Churches or divers companies 8 But it considereth the Church or the companie 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 with which 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 scandall 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 which 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 inward regeneration and the inward dwelling of the Holy Ghost 13 But yet we are not to seek for the Invisible Church without the Visible seeing that it is included within it For the elect are not to be sought for without the companie of those which 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 dwell together in the same garden the Nettle and the Myrtle in the same wood the low Shrub and the lofty Cedar grow together in Jacobs flock the white and the speckled the Lambs and the Kids feed together in Peters net fishes Good and Bad are caught together in the Lords field the Lillies and the Thornes spring up together in the Lords floore the Corne and the Chaffe are mingled together in Christs cellar the Wine and the Oyle have both their Lees and Dregs in Noahs ark there were beasts Vnclean as well as Clean. 16 This companie of the elect this Church is by the Holy Ghost in Scripture adorned with 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 truely regenerate and elects sake which are in and of the Church 19 For there is a manifest and evident difference between the truely regenerate and the hypocrites which are onely joyned unto the Chuch in an outward profession 20 The Truely 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 Judgment of Men Those as True and sound parts of the Body These as Scabs and Ill humors Those to speake properly are of the Church These are onely in the Church August in Brevic. Collat. Collat. 3. in Ioan. Tract 6. De Bapt. lib. 3. cap. 18. c. 21 The Church in the Creed is called One Holy Catholike and Apostolike 22 It is called One for the Unitie of the Spirit which 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 onâ— 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 Holines consists in this life in the imputation of Christs Sanctitie and the Studie of true Sanctitie but at length it shall be made perfect and absolute in the life to come 24 It is called Catholike in respect of the Catholike Faith which is to be estimated by the common consent of all the Godly and their agreement in the true Doctrine at all times and in all places whether they lived in
with God 74 The Holy Ghost without us worketh in us to will that which is good And when we will and will after such and such a manner it is he that worketh together with us to enable us to work 75 For the children of God are so moved to working that they also have a part in the working August de corrept grat cap. 2. 76 This may be called Libertie or freedome from the service of sin For where there is the Spirit of God regenerating and illuminating a man there is Libertie or freedome 2. Cor. 3.17 77 But yet that Libertie or freedome of the Will being freed standeth still in need of the aid and guidance of the Holy Ghost 78 For seeing that even in the regenerate the flesh lusteth against the spirit and the spirit against the flesh Gal. 5.17 Therefore they are not fully free from all sinne 79 In the spirit of the regenerate there is a free servitude and in the flesh of the regenerate there is a servile freedome 80 In the other life at length the regenerate shall obtain full and plenarie libertie or freedome of will by which they shall be freed not onely from the service of sinne but also from all manner of sinne from all miserie and from all fear of falling 81 Which may be called a Libertie or freedome from sinne and muâ—abilitie 82 By which they shall not onely not sinne nor onely have power not to sinne but also have no power to sinne at all To that Libertie freedome Christ bring us who is the authour of our Libertie and freedome CHAP. XI Wherein are contained Theologicall Aphorismes concerning the LAVV. 1 THe Word and the Sacraments serve for the repairing of man being soveraign Antidotes and preservatives against the poyson of sinne and our spirituall diseases 2 The Word is reduced to two chief heads the Law and the Gospell 3 By the Law we come to the knowledge of our diseases and by the Gospell we are directed to our Physician 4 For the Law was given by Moses but Grace and truth by Jesus Christ. John 1.17 5 The Law which was given by Moses is divided into the Morall the Judiciall and the Ceremoniall 6 The Morall Law was onely repeated by Moses by a solemn promulgation for it was at first ingraven in the heart of man 7 And it is the Glasse of Gods Eternall justice The glasse of Natures perfection such as it was before the fall The glasse of Sinne and the inward corruption of Nature since the fall The glasse of Obedience which the regenerate are to perform and The glasse of Perfection which shall follow in the life to come 8 They which would have this Law to be thrust out of the Church deserve themselves to be thrust out of the Church 9 For they gainsay Christ who began his preaching from the expounding of the Law Matth. 5.6 7. 10 They gainsay the Apostles who preached Repentance and Remission of sinnes in the name of Christ. 11 The Law is indeed a Glasse to behold Sinne but it is not a remedie to cure sinne 12 But yet unlesse we first come to a sight of our sinne we can have no desire or will to seek for a remedie 13 For They that be whole need not a Physician Matth. 9.12 that is They that think themselves to be whole for indeed all men are not onely sick but even dead in their sinnes 14 The Law was given that we should seek for Grace August dâ— Spir. lit cap. 15. 15 What the Law commands Faith obtains Idem Homil. 29. in Joan. 16 By the Law sinne is made known unto us and by Faith it is abolished Ambros. in 3. cap. Rom. 17 And therefore the ministerie of death was in this regard necessarie that we might desire and seek for life in Christ. 18 God poureth not the oyl of of Mercie but into the vessell of an humble and contrite heart Bern. serm 3. in Annunâ— Col. 113. 19 God doth not pardon unlesse thou dost first acknowledge thy sinnes neither doth he cover them unlesse thou dost first lay them open neither doth he send comfort unlesse thou beest first grieved for them 20 The Law is the perfect way to Eternall life but it was weak through the flesh Rom. 8.3 And therefore it is not available for us unto Eternall life 21 The Law is spirituall It requires intire obedience of body of soul and spirit inward and outward throughout all the parts of our life It requires that our thoughts words and deeds be spirituall It requires soundnesse and perfection of Nature every way 22 But we are carnall Rom. 7.14 We are born flesh of flesh John 3.6 Neither are we altogether freed from the old flesh in this life 23 Therefore we cannot fulfill the Law in this life 24 There is no man that sinneth not 1. Kings 8.46 Now we know that To sinne and To fulfill the Law these are contrarie the one to the other Therefore there is no man that can fulfill the Law 25 That every mouth may be stopped and all the world may become guilty before God Rom. 3.22 26 God by the word of the Law hath concluded all under sin Rom. 11.32 Galat. 3.19 27 The Rule of the Affirmative precepts or commandments is thaâ— First Of the loving and fearing God above all things 28 The Rule of the Negativâ— precepts or commandments is that Last Of not coveting August de perfect just 29 Therefore the Affirmative precepts or commandments are not satisfied or fulfilled by the love and fear of God begunne in us in any kinde whatsoever 30 Neither are the Negative precepts or commandments satisfied or fulfilled by our abstaining from outward offences in any kinde whatsoever 31 Though we should begin our outward obedience in never so great a measure and eschew outward offences yet still we should fail in the first and last commandments 32 Therefore in the Decalogue or Ten Commandments there is expresse mention made of the outward and grosser offences that the minde of man may conceive by the judgement of God what to judge of the grievousnesse of inward offences 33 Before God he is an Adulterer not onely that lies with another mans wife but whosoever looketh on a woman to lust after her Matth. 5.28 34. Before God he is a Thief not onely that takes another mans goods from him by force but whosoever doth usurp them by coveting them in an unlawfull manner 35 Gods Laws and commandments do not onely binde the hand and the other outward members but the whole man 36 Who can say I have made my heart clean I am pure from sinne my heart is free from concupiscence Prov. 20.9 Who then can boast that he is not a transgressour of the Law 37 Therefore the promises of the Law profit us nothing 38 But in Christ All the promises of God are Yea and Amen 2. Cor. 1.20 39 For what the Law could not do God sending his Sonne hath done for us Rom. 8.3
verse he saith that some fast are of a sad countenance that they may appeare unto men to fast 22 The other is but Lame Repentance and by the halfes deploring sinne but without grace and faith 23 But true and saving Repentance consists in serious Contrition and Faith 24 Some call it Evangelicall But here we must adde this explication That in respect of the better part that is Faith which is from the Gospell it is so called 25 True Repentance is a motion of the heart kindled by the Holy Ghost by which a man coming to the knowledge of his sinnes and the wrath of God doth earnestly grieve and by faith in Christ who made satisfaction for his sinnes is again raised up being certainly perswaded that for Christ his sake his sinnes arâ— forgiven 26 For Repentance is a kinde of Conversion from darknesse to light and from the power of Satan unto God Act. 26.18 27 Therefore the Term from whence is our sinnes from the consideration whereof there ariseth Contrition and the Terme unto which is God unto whose Mercie we have accesse by the merit of Christ. 28 As many Kindes of Celestiall Doctrine as there are by the ministerie whereof God preacheth unto men Repentance and Remission of sinnes and worketh the same in men so many are the Essentiall parts thereof But there are two kindes of Celestiall Doctrine to wit the Law and the Gospell Therefore also there are two parts of Repentance 29 Each of these Doctrines hath its proper and peculiar effect in the conversion of man The Law striketh fear and terrour whilest it manifesteth sinnes and the wrath of God against them The Gospell giveth comfort whilest it sets before the man that is coÌ„trite Christ the Mediatour that Lambe of God which taketh away the sinnes of the world 30 These Effects of the Law and the Gospell although they be distinct yet they both concurre in this to make up the complement and perfection of Repentance 31 We do not call good works or new obedience a part but the Fruits worthy of Repentance as the Scripture witnesseth Luk. 3.8 Acts 26.20 32 Some dispute That there are two parts of Repentance to wit Mortification of the flesh and Vivification of the Spirit 33 For my part I am not against them if by Mortification they understand Contrition or griefe conceived upon the acknowledgement of sinnes and the sense of Gods wrath and by Vivification likewise Consolation which is from Faith 34 But if they understand that perpetuall studie of the converted and regenerate in mortifying the old man following the fruits of the Spirit Then I say it belongs to new obedience 35 Which forasmuchas it is not perfect in this life therefore The whole life of a Christian man is called a continued act of Repentance Luther in prim suis propos de Indulg th 1. 36 Those three parts of Repentance according to which it is divided into Contrition of heart Confession of mouth and Satisfaction of work have no place in that saving and inward Conversion unto God by which we return unto God but they have place onely in that publike and Ecclesiasticall Peâ—ance used by the Ancients 37 For in time past those which by their publike offences had given â—â—and all unto others and were therefore excluded out of the communion of the Church were required to give publike testimonie and signes of their repentance beside inward contrition of heart to wit by their sorrow confession and begging pardon and forgivenesse c. To give the Church satisfaction B. Rheâ—anu◠〈◊〉 Schol. ad Tertull dâ— Poenit. 38 Therefore they abuse that division whosoever say that those are the parts of that saying Repentance by which we return unto God 39 For from that can Faith by no means be excluded for without Faith Repentance cannot be Repentance unto life Act. 11.18 40 Teares are good if thou doest acknowledge Christ. Ambros in cap. 24. Luc. 17. 41 But that which is annexed is farre worse If those actions of the Penitent or Repentant are made to have the force of an Element or the Materiall not onely signifying but also causing and effecting remission of sinnes in the Sacrameâ—â— of Penance and the voice of the Confessor absolving be added thereunto as the Formall Concerning which there is wonderfull great difference amongst writers 42 For thus we should attribute unto our owne endeavours and merits that remission of sinnes which the Scripture appropriaâ—eth unto Christ and his merit apprehended by Faith 43 Contrition is required in our Conversion not as the cause merit of our reconciliation with God out in respect of order 44 Christ preacheth the Gospell but it is to the poore he healeth but it is the humble in heart he preacheth libertie but it is to the captives he preacheth sight but it is to the blinde he preacheth binding-up but it is to the broken in heart Isai. 61.1 Matth. 11.5 To the broken in heart that is to those that know and acknowledge their own spirituall povertie captivitie and blindenesse and therefore are contrite and broken in heart 45 To this Contrition belong Acknowledgement of sinne sense of Gods wrath grief and anguish of a terrified conscience detestation and â—light of sinne as also outward signes of Contrition Teares fasting beating of the breast sackcloth c. 46 But there is a great difference between the Contrition of the Good and Godly and the Contrition of the Hypocrites and Vngodly 47 The Contrition of the Godly ariseth from the speciall operation of the Holy Ghost but the Contrition of the Vngodly and Hypocrites ariseth for the most part from the old man from the naturall powers of free-will 48 The Godly in the terrours of Conscience have an eye unto the principall Object of sinne that is God himself and are onely grieved that they have offended him But the Hypocrites contrarily are more afraid of the judgement of their own mindes and the judgements of other men and they are vexed more with the consideration of the punishment then of the sinne 49 The Godly have an eye not onely to their Actuall sinnes but also to Originall the fountain of all Actuall not onely to outward offences but also to their inward corruptions not onely to the punishments of this present life but also of the life to come But the Hypocrites make confession onely of their outward offences and that in a negligent manner and for the most part they think onely upon the punishments of this present life but if at any time their thoughts be bent upon the consideration of eternall punishments they are carried headlong into the gulf of despair 50 The Godly confesse and acknowledge God to be just and that his judgements are just But it is the propertie of Hypocrites to extenuate their sinnes and to challenge Gods justice 51 But yet we must beware that we make not one Contrition Legall and another Evangelicall 52 For even that Contrition of the godly which they call
question Whether the Church can erre or no. 49 For we are to distinguish beâ—tween the Catholike Church and Particular Churches 50 Againe we are to distinguish between errours overthrowing the Foundation and stubble builâ— upon the Foundation 51 And againe we are to distinguish between the Visible Church and the Invisible 52 The Romanists after long and tedious disputation about the infallible judgement of the Church bring us at length to the Pope alone The Infallibilitie saith Bellarmine 4. de Pointif cap. â— is not in the assembly of the Counsellers or in the Councell of the Bishops but in the Pope alone 53 The faithfull people erre not as long as they follow their Pastors The Pastors erre not as long as they follow their Bishops The Bishops erre not as long as they follow the Pope Therefore according to them the immunitie of the Church from errour descendeth from the Pope alone 54 What they attribute unto the Pope that do we attribute unâ—Christ who teacheth his Church by the Scriptures and in the Scriptures The Church doth not erre as farre forth as long as it follows the voice of Christ and is ruled by the Holy Ghost 55 To conclude To this end doeth God gather himself a Church that he may have an assembly or company to acknowledge to praise and to glorifie him aright both in this life and in the life to come 56 The Militant Church here on Earth is the Seminary of the Church Triumphant in Heaven Unto which Christ bring us who is the Head thereof To whom be glory for ever and ever Amen CHAP. XX. Wherein are contained Theologicall Aphorismes concerning the ECCLESIASTICALL MINISTERIE 1 THere are in the Church three states or orders instituted all by God The Ecclesiasticall Politicall and Oeconomicall The First of the Church the Second of the Common-wealth the Third of the Private familie 2 They are commonly called three Hierarchies 3 The Ecclesiasticall order is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministerie and Service 4 Therefore it is not any Despoticall or Lordly dominion 5 In this Ecclesiasticall Ministerie we are to consider the lawfull Vocation thereunto and the faithfull Discharge thereof 6 Vocation is certainly necessarie for Ministers of the Church and that such as is lawfull 7 For How shall they preach except they be sent Rom. 10.15 8 The power and right of calling Ministers is Gods own It is he who as the Lord of the harvest sendeth forth labourers into his harvest Matth. 9.38 9 Now God calls the Ministers of his Church both Immediately and Mediately 10 Immediately he called the Prophets in the Old Testament and the Apostles in the New 11 Which manner of calling the Apostle Gal. 1.1 describeth thus That it was neither of man nor by man but by Jesus Christ and God the Father who raised him from the dead 12 With which description this is nothing repugnant That sometimes by some Prophet or Apostle or else by Lot this immediate vocation or calling of God is outwardly declared 13 The Immediate vocation or calling is alwayes accompanied with some extraordinarie Testimonies and Gifts of God 14 But yet by Testimonies and Gifts we would not have miracles to be understood 15 For John the Baptist did no miracle Joh. 10.41 And yet it is certain that he was Immediately called 16 But by these Testimonies of Immediate Vocation we understand the peculiar declaration and manifestation of the Spirit and the singular power and efficacie of their ministerie 17 The doctrines of those which are Immediately called by God forasmuchas they speak as they are moved by the Holy Ghost are simply and absolutely to be beleeved 2. Pet. 1.21 18 Whereupon we are said to be built upon the foundation of the Prophets and Apostles Ephes. 2.20 19 They which are called after this manner have this priviledge That they are not tied and bound to any certain and particular Church but they are furnished with power authority to preach every where 20 From whence it appeares that this Immediate vocation hath especially place either in the constituting of a Church or in the purging of it from errours 21 The Mediate Vocation is also the calling of God but it is by fit men according to the Canon and rule expressed in the word of God 22 Where we must very accurately observe that the Mediate Vocation also as well as the Immediate belongeth unto God 23 For it is God that hath set in the Church not onely Prophets Apostles and Evangelists but also Pastors and Teachers 1. Cor. 12.28 Ephes. 4.11 24 The Ministers of the Church of Ephesus are said to be made by the Holy Ghost although Paul by the imposition or laying on of hands commended the ministerie unto them Acts 20.28 25 The Holy Ghost even at this day reproveth the world of sin by those which are called by a Mediate Vocation John 16.8 26 God when he calleth by a Mediate Vocation useth the ministerie of the Church 27 For unto the Church hath he committed the pledge of his word Rom. 3.2 He hath delivered unto her the Sacraments and unto her as to his spouse he hath given the keyes of the kingdome of heaven Matth. 18.18 28 So then the Church hath power and right to call Ministers but it is from God and it must be in such manner and order as is expressed in the Scriptures 29 What manner and order of calling we here understand it is declared by the precepts and practise of the Apostles 30 Whomsoever you shall approve by your letters saith the Apostle 1. Cor. 16.3 them will I send A Bishop must have a good report 1. Tim. 3.7 Lay hands suddenly on no man 1. Tim. 5.22 suddenly that is before thou hast the testimony consent of the Church 31 Adde hither also the Practise of the Apostles At the ordination and election of Deacons the Apostles speak after this manner Brethren look ye out among you seven men of honest report full of the Holy Ghost and wisdome whom we may appoint over this businesse Acts 6.3 and again Elders were ordained in every Church by suffrages or voices Acts 14.23 32 Whereupon were made those old Canons No reason it is that any should be suffered to be reckoned and accounted amongst Bishops unlesse they be elected by the Clergie desired by the People and consecrated by the Bishops of the same Province with the judgement of the Metropolitane c. null dist 62. ex Leon. Episc. Rom. 33 Item Let them be desired by the People elected by the Clergie and ordained by the judgement of the Bishops 34 Item Whosoever are to be made Priests for such let a postulation be made unto the Bishops let them have the hands of Clergie-men of good credit and let them also have the testimonie and consent of the People 35 That place of Cyprian Lib. 1. Epist. 4. is eâ—pecially to be noted where it is said The people especially have power of electing such as are worthy and refusing