Essentia Actus and Potentia Nature and Actions are in them distinguished 51 Sometimes they appeare in bodily shapes and yet they are not corporeall For they are but the Forms Assistent and not Forms Informant of the bodies which they assume 52 The Angels understand by Species as well Connate as Superadded 53 Which Knowledge of the Angels is called Vespertine unto which is added that which is called Matutine by which in the light of the Word they are said Intuitively to know all things 54 But what can the Intellect of poore man that crawleth upon earth know or conceive concerning the Intellect or understanding of the Angels 55 Alas we know not the manner of our own knowledge And why do we begin to babble like children about the knowledge of the Angels 56 Neither are the Angels endued onely with understanding but also with power 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 Vbi 59 Some say that the Eternity of God is the Measure of the Angelâ— Scal. Exerc. 359. Sect. 7. 60 This is to be understood of the Measure of Perfection and not the Measure of Duration 61 That there are certain Hierarchies or Orders amongst the Angels we deny not But that we are able to know what they are That we deny 62 The Order of the Angels is onely known unto him that did ordain them 63 Whom we shall hereafter behold face to face when we shall be equall unto the Angels Luke 20.36 64 All the Angels were created by God good and perfect For from him which is good and perfect nothing can proceed but that which is good and perfect 65 But some yea a great part of them by a voluntary fall fell away from that goodnesse in which they were created 66 Which fall of the Angels what it was seeing that the Scripture sayes 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 due 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 conferrâ— and discourse one with another let them discusse and determine who are present at their conferences and discourses 74 The Divels 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 by Gods permission They do not what 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 the Creation whereof there can be no other moving cause given but onely the superabundant riches of his goodnesse Damasc. 2. Orthod fid cap. 2. 78 For God wrought his works not out of any indigencie but of his meere beneficencie Nothing is added unto him by our praises but he is manifested unto us by his works Euch. lib. 1. in Gen. 79 He is the Finall Cause of the Vniverse in respect of his Goodnesse the Exemplarie Cause in respect of his Wisdome and the Efficient Cause in respect of his Power Thom. 1. q. 46. art 1. 80 Therefore the Glorie of God is the Vltimate and chief end of Creation 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. Wherein are contained Theologicall Aphorismes concerning the PROVIDENCE of GOD. 1 GOD which is Almightie is not onely the Creatour of the Vniverse but also the Vpholder 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 self giveth an evident testimony But the Holy Scripture giveth a testimonie much 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 Sancto Victore after this manner In the Providence of God we must consider his Knowledge directing his Will commanding and his Power exequuting 9 His Foreknowledge is a most present and cleare 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 alltogether 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 â—imself 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 upon them any absolute necessitie For then should they not be free and contingent Agents 20 It is a most greivous and hainous sinne to make the Providence
works were the life thereof but because that profession and boasting of Faith which hath not the testimonie of good works is no better then an image or karkeise altogether without life 73 Therefore works do testifie that there is true Faith as breathing doth testifie that there is Life but yet they are not the life of Faith 74 As good fruits do testifie that the tree is good but do not make 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 witnesseth both by word and by example that those which through Faith in Christ are justified before God if they afterwards cherish make much of their sinnes contrarie 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 glorie 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 borne againe of the Holy Spirit by Regeneration is made partaker of Life Spirituall after which doe 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 which 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 Soule 7 From this Inward renewing flow forth Good actions and Outward good Works beare 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 knowne unto us then Inward qualities of the minde 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 appeare without 10 And last of all By this meanes deceitfull Hypocrisie is excluded which is a counterfeit shew of inward pietie which indeed is none at all unles 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 goe 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 appeare 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 selfe by love and charitie 16 He that beleeveth is borne of God Ioh. 1.13 He will therefore resemble the nature of his Spirituall Father Now God is Love 1 Ioh. 4.8 And He that loveth not knoweth not God 17 Faith is an inward saving and efficacious knowledge of God How then can that chiefe good choose but be beloved if it be once truely knowne If any man love mee he will keepe my words Ioh. 14.23 He that hath my commandments saith our Saviour and keepeth them he it is that loveth mee 21. 18 From hence the Apostle concludeth Hereby we do know that we know him if we keep his commandments 1. Ioh. 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 Soule 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 seene the Fruits of the Spirit 21 Our Faith is the victorie which overcometh the World 1 Ioh. 5.4 And What is the World The lust of the flesh the lust of the eyes and the pride of life 1. Ioh. 2.16 Where these are cherished 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 doe Good Works proceed from Faith but to speak the truth there are no good works unles 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 from any naturall power of free-will but is the Gift of the Holy Ghost Therefore â—rom what
we said that works must proceed from Faith we inferre further that there are no works good indeed done by men except they be regenerate by the Holy Ghost 31 For men by nature are dead in sinnes Ephes. 2.5 Coloss. 2.13 32 As therefore those which are not yet regenerate have no spirituall life So also they haue no spirituall works pleasing God 33 Rightly therefore disputeth S. Augustine and with much vehemencie Those works which seeme to be good if they be without Faith they are no better then Sinnes or at best but shining sinnes Lib. 3. ad Bonifac. cap. 5. as also in many other places 34 Anselme disputeth thus That all the life of infidels and unbeleevers is sinne because without the chief good nothing is good Vpon the 14 Chapter to the Romanes 35 Which opinion of his whosoever hold to be cruell they themselves are cruell against the truth Cens. Colon. pag. 29. 36 A corrupt tree cannot bring forth good fruit Matth. 7.18 So neither can a person not reconciled unto God be accepted of him neither can his works please him 37 From this Conclusion That it is necessarie that those works which are truely good proceed from Faith we might gather many other things For from thence it followes That Good Works although they reach not to that high pitch of perfection which is prescribed in the Law yet they are pleasing unto God 38 Christ apprehended by true Faith makes a man and his works done in Faith acceptable before God 39 And thus is that to be understood which is said in our Churches That Faith is the form of Good works 40 For this is not our meaning That Christs satisfaction is so imputed to our works that for those works of ours we are justified before God 41 For seeing that they themselves stand in need of justification as I may so speak certainly they cannot justifie us 42 But this we say That those good works are therefore from thence acceptable and pleasing unto God because the person reconciled by Christ worketh good works through Faith 43 The Good Works of the regenerate do please God but they do not appease God 44 To conclude Because Good Works proceed from Faith we are not therefore by them and for them justified before God 45 For what we have already obtained by Faith in Christ what need have we to seek for by Good works 46 When the question therefore is moved Whether we be justified by Good works and so merit salvation Let us diligently examine the Terms and words of the Question 47 Good works are the works of those that are already justified Therefore they are not works if I may so speak Justifying Even as fruits are good because they are the fruits of a good tree but do not yet make the tree good 48 I know the common answer It is by way of distinction between the First and Second Justification 49 But beside other things even this one thing doth take away quite that distinction whereas the Apostle denyes that Abraham in the very midst of his Good Works was justified before God by his Works Rom. 4.1 2 3. If any where then certainly in Abraham that Second Justification by Works if there were any such should have found place 50 Moreover all places of Scripture which deny that we are justified by Works overthrow that difference 51 Our Good Works are due Debts unto God Luk. 17.10 Therefore we merit nothing by them 52 Our Good Works are imperfect and unclean forasmuchas our Renovation it self is not altogether absolute and perfect in this life How then can we by them merit eternall life What are all our merits to so great glory Bern. serm 1. in Annun Col. 106. 53 Good works are the fruits of the Spirit leading and drawing the regenerate and working effectually in them Therefore man is so farre from meriting by them any thing at Gods hands that he is rather indebted to God for them Bern. ibid. 54 If Good works could merit eternall life then they ought and might be done to that end and with that intent that thereby we might obtain the reward of eternall life But works done with such intent are not truely good works For true love is not mercenarie although it never be unrewarded 55 So much for the Subject of the question I come now to the Predicate or Attribute which is To justifie and to merit eternall life 56 But if Righteousnesse be by Christ then is also Salvation by Christ For He that beleeveth on the Sonne hath everlasting life John 3.36 57 The nature of a merit requireth that the work by which we merit be freely performed by us and in no wise due from us unto him to whom it is performed But whatsoever we do it is but a part of that duty and service which we owe unto God And therefore no merit 58 Again The nature of a merit requireth that it be profitable usefull for him at whose hands we are to merit But God standeth not in need of our goods And therefore they are not meritorious 59 Last of all The nature of a merit requireth that the thing offered by us for worth and price be equall unto the thing which we are to receive in lieu of it But what proportion is there between our works and eternall life And therefore they cannot merit 60 Eternall life is the free gift of God Rom. 6.23 Therefore it is not the merit of our works 61 Thou takest from Grace whatsoever thou givest unto Merit Away therefore with that Merit which excludeth Grace Bern. serm 67. in Cant. 62 We cannot merit at Gods hands so much as a crust of daily bread but we are compelled to pray unto God every day Give us this day our dayly bread How then can we merit eternall life 63 Let others if they will seek â—fter Merit but let us study to finde Grace Bern. serm in nativ Mat. Col. 213. 64 If what some call Merits we will call by their proper names They are the Seminaries of Faith the Incentives of Chaâ—itie the Tokens of secret Predestination the Presages of future felicity the Waâ— to the kingdome but not the Cause of raigning there Bern. tract de Grat. lib. Arbitr sub finem 65 Although yet Good works are not necessarie to merit justification and salvation Notwithstanding they are necessary for the regenerate First in respect of God Secondly in respect of our neighbours And lastly in respect of the regenerate themselves 66 In respect of God they are necessarie many wayes 1 Because it is Gods will and commandment That the regenerate should walk in Good Works 2. Because he is our Father and we are his children and therefore we ought to be like unto him 3. Because we were created to this end 4. Because we are redeemed by Christ. 5. Because we are regenerate and sanctified by the Holy Ghost to walk in Good Works 6 Because we are to glorifie God by our Good Works 7. That the most
Holy name of God and his Word be not for our sakes evill spoken of 67 In respect of our Neighbours they are necessarie 1. Because we are to help them according to our abilitie 2. Because we are to edifie them by our good example 3. Because we are to avoid scandall 4. Because we are to stop the mouths of Backbiters and Slanderers by doing good 68 In respect of the regenerate themselves they are necessarie 1. Because they are to testifie by newnes of life that they are a new creature in Christ. 2. To prove by their walking as children of the Light that they are delivered out of darknesse 3. To shew forth the true fruits of Faith and to make their calling and election sure 4. To avoid the suspicion of Hypocrisie 5. To escape paines temporall and eternall which are the rewards of evill Works 6. That by sin they do not shake off Faith grieve the Holy Spirit and lose the grace of God 7. That they may obtaine of God rewards Corporall and Spirituall 69 Faith is exercised in Good Works and by them increaseth and as it were waxeth fat Luther in cap. 17. Gen. 70 These things are oâ—ten to be urged and earnestly insisted upon That we entertaine not once any such thought as if remission of sinnes and justification by grace were any priviledge for ungodlinesse 71 When as God of his meer goodnesse unto us in Christ doth receive us into Grace that he may have a peculiar people zealous of Good Works Tit. 2.14 72 Where the Apostle in the verse next but one going before maketh three rankes or degrees of Good Works For he requireth that we live Soberly Righteously and Godly in this present world 73 To live Godly hath respect unto the Worship due unto God according to the first Table of the Commandments And it comprehendeth the Love Feare of God Confidence in him true Invocation Confession and Giving of thanks 74 To live Righteously or justly hath respect unto our Neighbour And it comprehendeth all good offices of humanitie due unto our Neighbour according to the second Table of the CommandmeÌ„ts to wit That we give all due Obedience and Reverence to our Superiours that we afford Counsell and help to our equals and that we defend and instruct our inferiours Bernard Serm. 3. de adv Domini 75 To live Soberly hath respect unto Our selves And it requireth the Keeping of our bodies under and the moderating of our passions There is no victorie more glorious then for a man to overcome himself 76 After the same manner doth our Saviour being about to shew the manner of doing Good works contrarie to the practise of the Hypocriticall Pharisees He doth I say make three kinds of Good Works Almes Prayer and Fasting 77 By the name of Almes by a Figure called Synecdoche by which A part is put for the whole we are to understand all offices of Love and Charitie due unto our Neighbour From whence proceedeth the difference between Corporall and Spirituall Almes comprehended in these verses Visito Poto Cibo Redimo Tego Colligo Condo Consule Castiga Solare Remitte Fer Ora. In English thus To visit sick and Prisoners To give drinke to the drie To feed the hungrie To redeem Men in captivitie To cover them that naked are Poore strangers to invite The harbourles within thy house To lodge with thee at night To Counsel such as counsel need The faultie to chastise To comfort such as comfort want To forgive injuries To beare with such as froward are In their infirmitie To pray for such as are cast down In their adversitie 78 By the name of Prayer likewise we understand all religious devout service which we owe unto God For That our Prayers may be accepted of God and be pleasing unto him it is necessarie that they proceed from true Faith Feare and Love of God 79 By the name of Fasting we understand the keeping of our Bodies under For we are so to nourish our flesh that it may serve us and so to tame it that it wax not proud and lift up the heel against us According to the counsel of Hugo 80 From what hath hitherto been said we gather this Definition Good Works are the actions of men regenerate commanded by God and done to the glorie of God through Faith in Christ according to the rule of the divine Law 81 That we may be rich in them God of his infinite mercie grant unto us for Christ his sake who is the Authour and Finisher of our Faith Good Works who together with the Father and the Holy Ghost is to be blessed and praised world without end Amen CHAP. XVI Wherein are contained Theologicall Aphorismes concerning the SACRAMENTS 1 UNto the Word of the Gospell God hath added the Sacraments which are the Visible Word 2 And The visible signes of invisible grace August Libr. 19. contr Faust. cap. 16. 3 For by the Sacraments is represented unto our Eyes what by the preaching of the Word we heare with our Eares 4 The word Sacramentum which we translate Sacrament is extaâ—t indeed in Scripture I meane in the vulgar Latin 5 But not in that sense in which it is here used 6 And yet we are not to interdict or forbid the Church the use of the word as Carolstadius would have us 7 For it were a miserable servitude absolutely to be forbidden the use of all words unwritten 8 Amongst profane authours this word Sacramentum is used first for mony layd in deposito in the hands of the Pontifex by the Plaintiffe Defendant by way of caution that he which was overcome in judgment should forfeit his mony and he which overcame should againe receive his owne 9 Againe it is used for that Solemne Oath which Souldiers take according to a prescript form of words to bind them to their allegiance and fidelitie to the State and Governours thereof 10 From whence afterwards it came to signifie generally any kind of oath 11 In the Scripture according to the Latine interpreter Sacramentum is that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldees Rasa and the Hebrews Sod 12 Ecclesiasticall writers by the name of Sacrament understand a Ceremonie of divine institution by which the good promises of the Gospell are offered and applyed to those that beleeve 13 These our Sacraments are Holy and undefiled Mysteries as Damascen speaketh 4. Orth. fid cap. 14. or as out of the ancients speaketh Jeremie Patriarch of Constantinople Resp. 1. ad Theol. Wirteh Mysteries to be trembled at Therefore not without just cause is the name of Sacrament given unto them 14 By the Sacraments we are bound unto God to beleeve on him and to obey him as Souldiers are bound unto â—heir Generall by an oath By the Sacraments we are also bound to love one another as they which contended in judgement having first laid their money in deposito in the hands of the Pontifex 15 Furthermore the word Sacrament is properly and
be acknowledged to be the meere gift of Gods grace But let the damnation of men be attributed meerely to their own fault 42 The judgements of God we must allwaies acknowledge to be just allthough they are not allwaies manifest unto us 43 Gods grace preventeth and prepareth us before we can be able it worketh in us that we may be able and it worketh with us whensoever by his gift we are enabled to do any thing that is good 44 As God in time doth justifie men and save them So also from all eternitie he decreed to justifie them and save them 45 The action of God in time is as it were a Glasse wherein we may behold his decree concerning that action made from all eternitie 46 The reason whereof is the immutabilitie of his divine will 47 Therefore as God saveth all those and onely those that with perseverance beleeve on Christ in time So also he purposed from all eternitie to save all those and onely those that with perseverance unto the end shall beleeve on Christ that is He elected them unto eternall life 48 Therefore let us with sobrietie beginne the doctrine and meditation of Predestination from the wounds of Christ. 49 In the light of the word there shineth unto us the true light which is Christ and in Christ the love of God electing us unto salvation 50 Without the path and light of the word whatsoever we can think or imagine in our hearts whatsoever we can speak or utter with our lips is but darknesse and errour 51 But on the other side if we follow the light of the word we shall neither decline to the right hand of presumptuous temeritie nor to the left hand of carnall securitie CHAP. VIII Wherein are contained Theologicall Aphorismes concerning the Image of GOD in MAN before his Fall 1 THe Creation of man after the Image of God in time followed after the decree of Predestination made without time 2 I could wish that this Image of God in the first man were so obvious to our understanding as it was sometimes glorious to the procuring of grace and favour to the whole stock of man 3 But alas to our grief we may speak it The knowledge of that is quite fled from our understanding the possession whereof we lost long agoe 4 And our discourse concernning that is not unlike unto theirs who being prisoners in a dark and deep dungeon make enquirie after the excellencie of the light which is altogether unknown unto them 5 That Image of God according to the Apostles exposition is the Image of Righteousnesse and true Holinesse Ephes. 4.24 6 The Image of God is repaired in those that are regenerate and born again by the renewing in knowledge Coloss. 3.10 7 That light of divine knowledge is not a propertie created together with the soul of man after the fall but it is the conformitie of the regenerate unto God by the gift and illumination of the Holy Ghost 8 Whereupon it follows that the Image of God is not to be defined by those things which essentially may be found in the soul of a man unregenerate 9 That Primitive righteousnesse and holinesse in which the Apostle placeth the Image of God doth comprehend the light of divine knowledge in the minde full conformitie unto the Law of God in the will and rectitude of all the powers and affections of the soul in the heart 10 Man was a lively mirrour of divine wisdome goodnesse charitie righteousnesse holinesse and puritie 11 His Reason was perfectly subject unto God his Will unto his Reason and his Affections and other powers unto his Will 12 There was in man no servile fear no sorrow but blessed rest and perpetuall exultation in God his Creatour 13 He had the knowledge of God not onely from without in the book of the creatures but he had also within himself inward impressions and lively characters of divine knowledge 14 Man bore the Image of God as a Sonne doth his Fathers to whom he oweth duty and love as a Servant his Masters to whom he oweth reverence and fear as a Souldier his Captains to whom he oweth obedience and fidelitie as a Steward his Lords to whom he is bound to give an exact account of his stewardship 15 Mans outward nakednesse was a signe of his innocencie and inward puritie His dwelling in Paradise did manifest his inward rest and felicitie 16 There was no motion in his body whereof he needed to be ashamed He thought there was nothing in him stood in need to be covered because he felt within himself nothing that stood in need to be bridled August 11. de Gen. ad lit cap. 1. 17 It cannot stand with the perfection of the first man that we should attribute unto him any discord or jarre of the superiour and inferiour powers of his soul. 18 Neither do they teach sound doctrine that say That any disease or maladie was cured or repressed in the first man by the Antidote of originall righteousnesse 19 They deserve to be hated of God whosoever dispute and hold That any evil concupiscence and such as was odious unto God was to be found in man at the first considered in his pure Naturals by reason of the matter whereof he was made 20 To hold and say that from the condition of the matter whereof man was made any concupiscence of it self evil did arise in him is injurious to the God of Nature 21 Neither can it stand with the wisdome and power of God that beside his intent any evil concupiscence should arise from the condition of the matter 22 For who can with patience heare the works of God thus blasphemed We looked for an Amphora The wheel went round about In stead of look't for Amphora A Pitcher there came out 23 What can arise beside his intent without whose intent nothing can arise 24 Those reliques of the divine Image which such as they are are still in man ever since his fall are naturall unto him Therefore certainly that originall and primitive rectitude was naturall unto the first man 25 For in those things which are Homogeneall or of the same kinde we argue truly from the Nature of the part unto the Nature of the whole 26 The Image of God might have been propagated if man had stood unto his posteritie by naturall generation And now those things which are propagated naturally are themselves also naturall 27 From all which it is apparant That the Image of God was not any externall supernaturall ornament of the first man as a Virgins garland or Sampsons strength but a kinde of beauty internall and created together with him 28 And yet it is not the very substance of man or any essentiall part of him 29 Man is said to have been created after Gods Image Therefore Man himself is one thing and the Image of God in him is another 30 Holinesse and Righteousnesse are onely in God by way of Essence in Man they are not but by
not onely the punishment and cause of sinne but it is also sinne it self 52 For there is in it disobedience and rebellion against the dominion and law of the minde August lib. 5. contra Julian cap. 3. 53 Neither hath the veice of evil concupiscence place in the inferiour faculties of the soul onely but also in the superiour 54 For the will of a man not yet regenerate is prone to evill and to vanities 55 Amongst the works of the flesh these are reckoned Heresies Idolatrie Strife Variance c. Gal. 5.20 56 From whence we may gather evidently That the Flesh is to be taken for the whole man such as he is since the fall without the grace of God and regeneration 57 By Originall sinne the whole nature of man was most intimately and inwardly corrupted But yet we must distinguish between the vice and the very substance of man For the substance of man is the good work of God and Nature 58 Sinne is an evil Adjunct or evil present with me saith S. Paul Rom. 7.21 Therefore it is not any thing consisting or subsisting of it self 59 Men are conceived in sinne Therefore they are not very sinne itself 60 The whole man is the subject of originall sin with all the powers of the soul and members of the body 61 Originall righteousnesse was not onely an equall and just temperament of the body but also a rectitude of all the powers of the soul and an intrinsecall ornament 62 So Originall sinne which succeeded in the place of originall righteousnesse is not any diseased qualitie of body but an infection of all the powers of the soul. 63 For Habit and Privation are to be considered with reference to the same Subject 64 This evil is propagated by carnall generation 65 Therefore Man since the fall is flesh because he is born of flesh John 3.6 He is by nature the childe of wrath Ephes. 2.3 By being born then he contracts sinne for which he becomes the childe of wrath 66 Whosoever therefore are born of parents according to carnall generation are also guilty of originall sinne 67 Therefore even the children of the faithfull and those that are born again bring this originall sinne and pollution with them into this world 68 For it is Regeneration and not Generation that maketh Christians August 3. de peccat merit remiss cap. 9. 69 Men are made and not born Christians Tertull. in Apol. cap. 17. 70 Onely He was born without sinne who without the seed of man was conceived by the Holy Ghost in the wombe of the Virgin 71 He is not infected with the pollution of sinne who was born holy and sanctified from the sanctified wombe of the Virgin 72 To the participation of this priviledge and dignitie that is To be free from Originall sinne we do not admit the blessed Virgin herself 73 We say That the glorious Virgin Mary conceived by the Holy Ghost not That she was conceived by the Holy Ghost We say That a Virgin brought forth not That she was brought forth of a Virgin Bern. Epist. 174. ad Lugdun 74 Some effects of Originall sinne are onely punishments some are both punishments and sinnes 75 Punishments are both Temporall and Eternall as sundry calamities innumerable swarms of diseases temporall death the wrath of God eternall damnation 76 Punishments and sinnes both are evil motions of concupiscence damnable desires of the heart and an heap of actuall sinnes 77 The pravitie of originall sinne draws us headlong into vice Cassiodor in Psalm 118. 78 The number of these actuall sinnes are in respect of us altogether numberlesse For who can understand his errours Psalm 19.12 79 The bloud of Jesus Christ cleanseth all those that beleeve from all sinne both Originall and Actuall 1. John 1.7 80 With which we are sprinkled in Baptisme which is therefore called the holy and saving laver or the washing of regeneration Tit. 3.5 81 Unto which Regeneration Renovation or renewing is added as an inseparable companion though it be not altogether absolute and perfect in this life 82 For if there were a perfect renewing in Baptisme then would not the Apostle say That the inward man is renewed dayly Aug. 2. de peccat merit remiss cap. 7. 83 Knowing therefore the extreme corruption of our nature let us send up our prayers and sighs unto Christ our Physician to renew us every day more and more till at length we be perfectly renewed in the life to come which is eternall CHAP. X. Wherein are contained Theologicall Aphorismes concerning FREE-VVILL That is The Power which is left in man since the fall 1 THe poyson of Originall sin hath quite overrun and inwardly infected all the powers and faculties of man 2 Whereupon there must needs follow great Detriment and Decrement or losse and decay in them all 3 The Powers and Faculties of man are chiefely to be estimated by the Reasonable Soule which was created after the Image of God 4 The Faculties of the Reasonable Soul are two a Mind to know and understand and a Will to elect and choose 5 From the concurse of these two faculties ariseth that which is commonly called Free-will 6 Which is a Facultie both of the Minde and the Will For the arbitrement or judgement is of the Minde and the Freedome or Libertie is of the Will 7 Libertie or Freedome is attributed unto the Will first having a respect unto the Manner of Working which is Free and Voluntarie 8 For it is not compelled or violently carried away by any Externall motion neither doth it work onely by a Naturall instinct but it hath an Internall and Free principle or cause of its owne motion 9 This Libertie is a naturall and essentiall propertie of the Will 10 And therefore it was not lost by the fall 11 For the Will did not cease to be a VVill by reason of the fall 12 This Libertie from coaction or necessitie is called Interior Libertie or Libertie in the Subject 13 Therefore the VVill of man in this respect is alwayes free though not alwayes good August in Enchirid. cap. 30. 14 But yet the will of man is so free that still it must needs acknowledge the all-ruling power of God 15 And therefore it is not free from Law and Obligation 17 For God hath imprinted in the minde of man certain Naturall Motions the light and leading whereof the VVill must follow 17 If it follows them it is free 18 For the True Libertie and Freedome is to serve God and to obey his Law 19 In which sense Tullies saying is very good in his Oration for Cluentius VVe are servants to the Lawes that so we may be freemen 20 Therefore as in respect of Libertie or freedome from coaction man hath allwaies free-will yea since his fall 21 So in respect of Libertie or Freedome from obligation man hath never free-will neither had he before his fall 22 Againe this Libertie or Freedome of the VVill is estimated in respect of the