THE SUM OF CHRISTIAN Doctrine. By John Gerhard Doctor in Divinity; And translated by Ralph Winterton Fellow of King's College in Cambridge.  
CAMBRIDGE. Printed by Roger Daniel, 1640.  
And are to be sold by Will: Hope. at the Unicorn near the Ro: Exchange.   engraved title page   

The Sum OF CHRISTIAN Doctrine, Written originally in Latin BY JOHN GERHARD Doctor in Divinity; And translated by RALPH WINTERTON Fellow of King's College in Cambridge.  
CAMBRIDGE, Printed by Roger Daniel, 1640.  
And are to be sold by William Hope, near the Exchange in Cornhill.   

To the right Worshipful his most worthy friend and Benefactor, Sir John Hanbury, of Kelmersh in Northhamptonshire. Together with his Son and ●eir, Edward Hanbury Esquire, and Mary his daughter Lady to Sir Miles Sandys of Brimsfield in Glocestersh. & all that are descended from them, Gerhards' Interpreter wisheth what Temporal happiness this world can afford, and Eternal happiness in the world to come.  
SIR,  
FRom me perhaps you expected Physical Aphorisms, rules and directions for ●ealth, as from a Physician; rather then Theological Aphorisms, doctrines of salvation, as from a Divine. And I confess, considering my Profession, it had been more proper for me to have sent ove● such unto you. But such is th● nature and condition of man whilst he lives here below▪ under the clouds, that no Profession can privilege him from storms and tempests, an● from injuries of weather: Insomuch that even Physicians themselves many times become Patients. The Great worl● is a Theatre, in which ar● acted nothing but Tragedy's of humane miseries. Ever● man hath his Intrat, as soon a● he is born: He acts (if 〈◊〉 may call it Acting, and not ●ather Suffering) all his life: He finds no Exit, till he descends into the chambers of death; to put off his dress. I may truly call the Great world, The Common school of Patience; and every Society, a Private; and every Person in each Society being a Little world within himself, an Epitome or Module of the Great. To School we must, to learn Patience: And where should a man learn Christian Patience but in the School of Christ? And where is that but in the Scripture & Books of Devotion? I for one have been so exercised in a World of Sufferings, that it hath driven me to the School of Christ to learn Patience, and according to the counsel of the Apostle, In all estates to be content, and troubled at nothing whatsoever can happen to me from without, considering that nothing comes to pass without a Divine Providence. Apollonius, as Philostratus reports, being asked if he did not tremble at the sight of the Tyrant, made this answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God which hath given him a terrible Countenance, hath given also unto me an undaunted Heart. And it is the saying of S. Chrysostome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is not so much the nature of Things, as the weakness of Persons. Troubles happen alike to all: but all are not alike troubled. Fire is one and the same for Nature: but for Effect it is not always the same. It consumes wood and coal: but it purifies gold and silver. The Sun softens wax, and hardens clay. The Light is comfortable to the sound, but troublesome to the diseased. The saying of Apollonius I may apply thus unto myself, Though God hath suffered storms and tempests to arise and to be stirred up against me, yet he hath not suffered me to be removed or cast down. Though fortune frown upon me, yet (I thank God) having a cheerful heart, I can smile upon her. And the saying of S. Chrysostome I may thus apply, Though troubles have come upon me, yet (I thank God who hath given me Patience.) I have not been troubled. But among many crosses nothing hath more afflicted me then the death of him who truly honoured you in his life, and was truly beloved by you to his death, my dear brother Francis Winterton, late one of her Majesty's Privy Chamber. Unhappy man! But shall I call him unhappy in his death, who was most happy in his life? That I cannot: He that lived well, certainly could not but die well. Shall I call him unhappy because he died in a strange Country? Nay, rather happy in this, because he died for his Country. Shall I call him unhappy in this, because he is taken from me? This were to love myself more than him, and to envy his happiness. Or shall I grieve that I myself was not with him to take care for him for things necessary in time of life, and for his funerals after death? He wanted neither comfort in life, nor honourable burial after death. Ever let my tongue be tied and my hand dried up, if I do not as a poor scholar serve him with both who was so careful for him, I mean that most Heroical Worthy (with the splendour of whose Titles and Greatness I dare not presume to set a lustre on so small a work as this, but shall ever admire and proclaim his Virtues and Goodness) who of his innate and noble disposition loved all his followers in general, as his fellow-soldiers, and my brother in special; who to his power provided for all, as for his own family, but made much of him in health, as a faithful servant; took care for him before his death, as for a friend; lamented for him at his death, as for a brother; and after death, saw him honourably buried, as a soldier. I will not then lament his death who is translated into a better life; Neither will I weep for him that is in joy; Nor put on mourning-clothes for him that is clothed with immortality. If it was any unhappiness for him to die, it is his friends not his. I wept for him when he was alive: and then he seemed to me to die when I left him on shipboard at Gravesend. The next news I hear, he lies buried at Custrin in Silesia. Whom sea and land and death hath parted, I hope blessed Eternity shall at length bring together again. So I leave him and return to you. Sir, I hope you will pardon this digression, or rather count it no digression at all, to speak of him whom I know you dearly loved. But I was speaking of my troubles: for which still I find a remedy in the Sanctuary. For my manner is, when troubles seize upon me, presently to retire myself into my study, and take in hand some book of devotion. So presently after I parted from my brother, I took in hand Drexelius his Enchiridion of Eternity: And since, upon a new occasion offered, I renewed my acquaintance with Doctor Gerhard. It were fit that I should present my service unto you myself in mine own person, considering my many obligations to you, and your kind invitations of me: But being otherwise hindered, I have sent Gerhard in my place, who dedicates himself and his best service to honour you & your progeny. Concerning whom I may truly say thus much, If you make him your Counsellor and Companion, you shall never be without a walking Library: So full is he of Scripture, Fathers, and Schoolmen. Concerning myself I can say no more but this, (for I know not how to compliment) I am and ever shall be in all hearty affection  
Your servant RALPH WINTERTON.   

¶ To the Translator of Gerhards' Aphorisms.  
DO; Let the Antichristian Clergy keep  
Their Owl-eyed Laity prisoners in the deep  
And horrid shades of everlasting night,  
Whilst thy clear beams and more illustrious light  
Disperse these clouds of Language, & display  
The close-drawn Curtains of thy newborn day.  
Shine forth, bright Lamp, and chase these shades of night:  
Truth seeks no corners; Error baulks the light.  
Ed. Benlowes.   

¶ To the Reader, concerning the Author and Interpreter of this Book.  
BEhold choice Aphorisms here like rings beset  
With Pearls locked up in this rich Cabinet.  
If worth not number doth commend the store,  
Viewing but one, me thinks I need no more.  
Yet in this volume many hundreds dwell:  
And every one's a volume to live well.  
Each leafe's a perfect book: each line is such,  
Each part's enough, yet not the whole too much.  
Gerhard his Aphorisms like stars do shine:  
Thou giv'st them lustre; let me call them thine.  
Most bright themselves, by thee they shine most bright:  
As if the sun had borrowed greater light.  
Apollo needs not to renew his fame,  
Who twice is made immortal by thy name.  
Dove William son, Fellow of King's College.   

Upon the Golden Chain of divine Aphorisms.  
AS no such Malady, so no such Balm  
Like that which can the souls distempers calm.  
What soul is not diseased? How hard to find  
A salve to cure diseases of the mind?  
This, Winterton hath found. Who but he knew,  
That such an herb in Gerhards' Herbal grew?  
(No Empirick, no Chemics daring Heart,  
Who sets poor Nature on the wrack of Art,  
Descried such medicines) Sure in this he can  
Approve himself a true Physician.  
Each Aphorism's an antidote to thee  
‛ 'Gainst the old Serpent's sting: the book may be  
A Garden richly stored; in which place  
Grows the true Hearts-ease, and the Herb of grace.  
These now translated are: because 'tis guest,  
That plants translated ofttimes thrive the best.  
He then undoubtedly thrice happy is,  
Who being immured from men, can choose out this.  
Garden to be his prison. Who would disdain  
Thus to be fettered in a Golden Chain.  
Robert Newman, Fellow of King's College.   


MOst men that put forth Books have this main art,  
First for their Credit, than their better Mart,  
With Title fair, with fine Inscription  
To deck their work their only Minion.  
This man forsooth with Antalthea's Horn  
Doth of his Book the Frontispiece adorn:  
This writes, A Honycombe: A third doth call  
His works the Pandects, as comprising all.  
The Muses here the Reader waiting stand  
There is an Enchiridion for his hand.  
Such Titles serve to please the Readers eye,  
And strangers do invite the books to buy,  
But yet (alas!) within what do they find?  
Scarce aught that can content or ease the mind.  
The Pandects having all, cannot the Will;  
The Enchiridion scarce the Hand doth fill.  
The Honey cloys: The Horn is quickly dry:  
At best The Muses do but sweetly lie.   

Take then into thy hands Gerhard divine,  
Who saving doctrine hath in every line:  
He in his text more truth doth comprehend  
Then others Titles vainly do pretend.  
In him all Authors are, both new and old,  
Fathers and Schoolmen, faithfully carolled.  
If all these Authors severally do please  
How then shall he who jointly hath all these?   
Henry Whiston, Fellow of King's College.   

WHo list to glance a gentle look  
Upon The Golden Chain this book,  
As in a Crystal first may see  
The secrets of Eternity.  
Such as in Time should come to pass,  
Decreed by God before Time was:  
Such as transcend the Heart's desire,  
And only Silence can admire.  
But next doth entertain the fight  
An Emblem of our woeful plight,  
He that ere long heavens darling was,  
God's Archetype, Man's Lookingglass,  
Which being dimmed, Nature no more  
To its first brightness could restore.  
He that enjoyed so rare a Bliss,  
Made happy with a Paradise;  
Behold him now cast out from thence,  
Disrobed of milky Innocence.  
Poor naked man! naked alas,  
Who only clothed with fig-leaves was!  
But Jesse's Branch our souls arrayed,  
And wrapped our sins in mercy's shade:  
Since when is ceased that fatal strife  
Of tree of Knowledge and of Life.  
One Book contains them: let one breast  
Reade, Know, enjoy Eternal rest.  
Thomas Page, Fellow of King's College.   

¶ The Translator to the Reader.  
THis book when first I read, it pleased me well:  
I sought another; There was none to sell.  
When others read it, they were of my mind:  
They sought, as I, for what they could not find.  
Had not it been by me interpreted,  
For aught I know it might have perished.  
Was't not great pity that a book so good  
By English men should not be understood▪  
I challenge nothing but what is mine own:  
Had not one been, I never had it known.  
'Twas Mr. Carew that did give it me:  
I, in plain English, Reader, give it thee.  
(He loved good books, and often turned them over:  
I think no young man of his time had more.  
He lived as if he looked always to die,  
And died to pass to immortality.  
I flatter not: A dead man I commend,  
Who godly lived, and made a godly end  
He's now with God in blessed eternity:  
But late was one of our Society.  
He was my friend, whilst we did live together:  
And once my friend, he is my friend for ever.)  
Reader, this book was Gerhards', carew's, Mine:  
Now 'tis a common good; & therefore Thine.   

The Contents of this Book in Verse.  
BEfore Time was, here are Divine decrees,  
Fulfilled in Time; and after, Promises  
To be fulfilled, when Time shall cease to be,  
And in its place succeed Eternity.  
Reader, Behold the World's Nativity,  
And Adam in his happy Infancy.  
He was created at the first Upright:  
His Understanding filled was with Light,  
His Will with God's did hold Conformity,  
And his Affections kept good Harmony.  
Yet such he was that he might sta●d or fall.  
He fell; We feel't: In him we perished all.  
His Understanding, Will, Affections; All  
Lost what they had at their Original.  
His Understanding was deprived of Sight,  
And Darkness did succeed in place of Light:  
His Will fell from the first Conformity,  
And tended altogether to Obliquity:  
His jarring did Affections disagree,  
And Discord did break off their Harmony.  
His Body, which disease none knew before,  
Let in diseases now at every Poor.  
His Body made Immortal for to be,  
Became now Subject to Mortalit●e.  
And thus he was deprived of Endless joys,  
And plunged into Eternal Miseries.  
By Nature such are we which from him come,  
Blind, Crooked, Froward from our mother's womb;  
Conceived in sin, Born in iniquity;  
Acting in Life a Sinful Tragedy.  
We for our Parts deserve no other due  
But Death; and that of Soul and Body too.  
But God of his mere Mercy promised,  
The Woman's Seed should break the Serpent's head.  
He gave his Law, a Glass for man to see  
His Spots and Stains, and his Obliquity:  
He gave his Law, a Rule for man to be,  
That he thereby might learn Conformity.  
He gave his Law, a Light for man to see  
The Way to Life and blessed Eternity.  
Do this, and live: Do this, and Life is due.  
But no man ●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 Son, as he had promised,  
According to the Time determined.  
He was Conceived and Born, and Lived and Died,  
All without sin: And we are justified.  
He did fulfil the Law, which none could do,  
And freed us from the Curse to us most due.  
He by his Life for us hath merited  
Eternal 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 Sin forsake.  
We must by Faith in Christ ●e Justified,  
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 Sanctify  
Those whom hereafter he will Glorify  
Hear and obey Christ's will and Testament;  
Wash and be clean, Receive his Sacrament;  
Obey the inward Calling of the Spirit,  
Be Constant: And Eternal Life inherit.  
Reader, I have presented to thine eye  
The Sum of Gerhards' whole Divinity.   

The Contents of each chapter in this Book.  

The First Chapter containeth the Sum 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 Original sin. 81 10 . 94 11 The Law. 105 12 The Gospel. 116 13 Repentance. 135 14 Faith. 152 15 Good Works. 168 16 The Sacraments. 185 17 Baptism. 201 18 The Lords Supper. 219 19 The Church. 237 20 The Ecclesiastical Ministry. 251 21 The Civil Magistracy. 268 22 Wedlock. 280 23 Our latter end, or The four last things. 292   

CHAP. I. A Description or Representation of the Theological places, or Heads of Divinity, contained in this book, together with their order & connexion.  
1THe only and proper Principle of Divinity, 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 sundry times, and in divers manners God spoke in time passed unto ●he fathers by the Prophets. In these ●ast days he hath spoken unto us by his Son, and his Apostles. Hebr. 1.1, 2.  
4 That word of God was first preached by the Prophets and Apostles: an● afterwards the chief and necessary heads of divine revelation were penne● by them, according to the will of Go● Iren. lib. 3. cap. 1.  
5 Therefore the undoubted word 〈◊〉 God cannot at this day any where 〈◊〉 found, but in the writings of the Prophet's and Apostles.  
6 From this word of God flowe● Theologie, and is busied about it, propounding unto us the oracles of Go● Rom. 3.2.  
7 Now Theologie is, as the name 〈◊〉 self importeth, A doctrine concerning God.  
8 And by this doctrine men are instructed, concerning the essence and w●● of God, unto their salvation.  
9 And this is life eternal, To kno● the only true God, and Jesus Chris● which came in the flesh. John 17.3.  
10 The doctrine concerning the E●sence of God, is absolved in this question, What God is: to wit, Jeho●● Elohim, One in Essence, three in Pe●sons.  
11 For God hath so manifested hi● self; that in the divine Essence bei●● but one, and that undivided, there a● ●hree Persons, neither more nor less; to wit, the Father, the Son, and the Holy Ghost.  
12 The Father is the first Person, ●either made, nor created, nor begotten, ●or proceeding.  
13 The Son is the second Person, ●ot made, nor created, but begotten of ●he Father from all eternity.  
24 Who in the fullness of time took ●pon him our humane nature, in which ●nd through which he paid the price ●f our redemption.  
15 The Holy Ghost is the third per●on, not made, nor created, nor begotten; but proceeding from the Father ●nd the Son from all eternity.  
16 We must judge of the Will of God, by his decrees made from all eternity.  
17 Whereof there are two more principal, The decree of Creation, and the decree of Reparation: or (as the Greek words signify) 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 t● do from all eternity.  
20 The reason of which assertion depends upon the immutability of Go● will.  
21 Creation made in time, is the manifestation of the decree, concerning t●● creation of all things, made from a● eternity.  
22 And it is the production of t●● Angels, Men, and all other creatures i● the six first days of the world, wrought by God the Father, through the Sonn● in the Holy Ghost, to his own glorie●  
23 A great part of the Angel's f●● away from God: The rest being confirmed in goodness, do laud and prai●● God, and are ministering Spirits for t●● good of men.  
24 Our first parents, Adam an● Eve, in like manner, at the instigation of Satan, transgressed the law of Go● which was written in their hearts, a●● proclaimed by the mouth of God.  
25 So then by this fall of theirs t● image of God was quite defaced in the● and their nature was corrupted wit● sin.  
26 Whereupon their posterity als● were and are to this day born star● naked of original righteousness, and in miserable manner corrupted with sin.  
27 Through the contagion whereof ●●l the powers and faculties in the soul ●f man are so infected, that there is ●●ttle or no light of Reason left, and ●●arce any power at all in the will, even ●bout external things.  
28 God who is omniscient could not ●ut know that our first parents would ●all: and therefore of his infinite mer●ie, he made a decree, concerning the Reparation or Redemption of man, ●rom all eternity.  
29 What that decree was, the fulfilling of the same in like manner doth ●eclare. He sent in time his Son to be ●ur Redeemer and Mediator: Therefore he decreed to send him, from all eternity.  
30 God by his word offereth the benefits of a Mediator unto all, and applieth them unto those that believe: Therefore from all eternity he decreed to offer them unto all by the word, and to apply them unto those that believe.  
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 Mediator, who hath made satisfaction for our sins, 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 Righteousness 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 only his righteousness, 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 Ourselves, and others unto our Neighbours.  
43 For the Sum of Piety 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 Lamb: and such in the New Testament are, Baptism 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 Ecclesiastical, Political, and Economical.  
48 Of the Ecclesiastical Hierarchy the Pope of Rome makes himself Monarch and Head.  
49 But inasmuch as he setteth himself against Christ, he makes himself Antichrist.  
50 The Ministry of the word, or the Ecclesiastical Hierarchy is ordained at this day by a mediate vocation.  
51 The Political Hierarchy comprehendeth Magistrates both inferior and superior.  
52 Unto the Economical Hierarchy belongeth Matrimony, which is, (as I may so call it) a certain Seminary or Nursery of the Church.  
53 God in this life puts his Church under the Cross: and that for many weighty and urgent reasons.  
54 But at length he will glorify 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 Purgatory, is to the godly and those that believe, the entrance into everlasting life.  
56 But the ungodly and unbelievers shall at length be cast into everlasting fire.   

CHAP. II. Wherein are contained Theological Aphorisms concerning the Holy Scripture.  
1 THe only 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 Prophetical and Apostolical.  
3 Which also are called Canonical: 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 Psalms, 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 Canonical.  
6 Again, they want the testimony of Christ and his Apostles.  
7 Moreover, by the most approved Counsels, and Fathers, they are reckoned without the Canon.  
8 And besides, there is to be found in many of them places either expressly repugnant to the Canonical Scripture; or else peccant against the truth of History and Chronologie; or else Contradictory one to the other.  
9 In the New Testament those are called Canonical which at all times, and by all the Churches have been received without doubting for Apostolical, 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 Romans, 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 Timothy, 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 Judas, and the Revelation of John.  
13 But forasmuch as most of the ancients do not so much doubt of their primary author, which is the Holy Ghost, as of their secundary authors: therefore for their Authority I willingly suffer them to be equal with the Canonical; 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 spoke as they were moved by the Holy Ghost. 2. Pet. 1.21. Neither spoke they only, 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 real 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 believe. August. tract. 49. in Joan.  
19 And therefore we say that the Holy Scripture is perfect, and containeth in it all things necessary for those that strive for the prize of eternal 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 testimony. 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 righteousness: 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 indigency and want, is taken two ways: either for that which of itself alone is All-sufficient, excluding all want; or else, for that which is but In part profitable, and not sufficient of itself 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 believe 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 assign unto it: For whosoever believeth on Christ, and is furnished unto all good works, and made partaker of eternal life, what can he desire more?  
24 This also is an Argument worthy 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 than 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 believed with like authority as the Scripture.  
26 For they are full of doubts, and sometimes also contradictions, being very apt to be corrupted, and many ways subject unto error.  
27 The Ecclesiastical History witnesseth that in the time of the Primitive Church under the name of Apostolical Traditions many falsities were broached: 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? Can 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 what he spoke unto all men. Lactant. lib. 6. Diu. 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 perplexity.  
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 easy 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 integral 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 Prophetical word in the Old Testament is compared unto a Lamp, Light, or Lantern. Psalm 119.105. And, as much is said of the Apostolical 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 only by accident: But of itself, 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 aught to be the certain, infallible, and only 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 Prophetical and Apostolical 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 celestial doctrine not contained within the Canonical books: How shall the judgement which shall be passed hereafter according unto them, be entire?  
41 Furthermore, seeing that it is not only permitted, but also commanded to all Christians to try 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 Paul's sermon by the Rule of the Scriptures, Acts 17. 1●. The elect, strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bythinia, 1. Pet. 1.1. are commended for attending unto the word of prophecy 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 New Testament were written; and yet are bound to read 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 only in the Old Testament, and the Greek in the New Testament, is Authentical: because they were both written in those tongues.  
45 Whatsoever floweth not from those fountains, hitherto hath not, cannot, neither must it be accounted Canonical: 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 authentical authority.  
47 For there are in it many faults both graphical, Ellipticall, Chronographicall, and Dogmatic: faults in writing, in leaving out many things, in chronography, 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 lawful interpretation thereof.  
51 Seeing that the Scripture is perfect, and perspicuous: therefore It is to be interpreted of itself, and by itself.  
52 For that which is perfect, ought not to be patched with things of another kind: and that which is perspicuous of itself, doth not stand in need of another's light.  
53 Yet notwithstanding the Scripture is of itself 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 groans 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 celestial doctrine is in Scripture, in one place or other: therefore let the interpretation of other places be conformable unto it. So shall the Analogy, or proportion of faith be kept. Rom. 12.6.  
57 Observe diligently the natural 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 fewer 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: unless the Scripture itself showeth some impropriety 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 Canonical, but examine them by the Canonical. What in them is agreeable unto the authority 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 Theological Aphorisms 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 showeth: For, The world is the school of the knowledge o● God. Basil. in Hexaem.  
4 The leaves of this book are especially three, Heaven, Earth, Sea, and all things therein contained, as Clemen● Alexandrinus speaketh.  
5 But there is a more certain, evident, and perspicuous knowledge to b● fetched 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 progress and proficiency in the book of Nature.  
7 The end of that Natural 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 express 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 than is lawful, and on the other side damnably ingrateful. 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 Creator of all creatures, the Lif● of all lives, the Cause of all causes.  
16 He it is that giveth all unto all but receiveth not aught from any.  
17 Above him, is nothing; without 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 a●● things. Aug. De Spec. cap. 33.  
18 Between the Essence of God an● the essence of the creatures there is a● infinite difference: God's Essence is a●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 incorporeal.  
20 Whatsoever corporeal things are attributed unto God, they are to be understood as it beseemeth the majesty of God: not properly spoken, but by (an Anthropopathy) a figure by which that ●s improperly said to be in God, which properly belongeth unto man.  
21 God condescendeth unto us, that we may ascend up unto him: and seeing that we are men, he vouchsafeth to ●peak unto us after the manner of men.  
22 The Scripture by things corporeal teacheth us spiritual, & likewise by ●●ings visible, things that are invisible.  
23 So God is said to have Eyes, ●hich are over the just; an Hand, by ●hich he giveth food unto all flesh; ●eet, whose footstool the earth is: All ●●ese are in God in Effect, not in Affect. Bern. Serm. 4. sup. Cant.  
24 He is therefore All-eye; because ●●e seethe all: All-hand; because he works all: All-foot; because he is every ●here. August. sup. Psalm. 136.  
25 God is Eternal, without beginning or end: From him are all things; ●ut he is from nothing: He is subject to no change or succession: He alon● it is that can say, I AM THAT I AM Exod. 3.14.  
26 If God had a beginning, than h● should be subject unto change: But h● is uncreated, without time, without beginning, without end, not subject to alteration: Therefore he is truly Eternal.  
27 But if God be without chang● or alteration; he is also void of all composition whatsoever.  
28 He alone is truly and proper●● Simple: Besides him all things else a● compounded; at lest Ex Actu 〈◊〉 Potentia, Ex esse & Essentia, as th● School speaks.  
29 The Essence of God is not one●● most Simple, but also most Infinite, an● Immense. God is present with all things not only by his Power, by which 〈◊〉 conserveth all things; but also by h● Essence, by which he is present with a● things created, after a more near an● intimate manner then they are wit● themselves.  
30 In those words, in which it 〈◊〉 said, That God is every where by h● Essence, we are to believe that there 〈◊〉 more contained, than 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 corporeal 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 crea●ures, and yet not included; without all creatures, and yet not excluded.  
33 The Goodness, Wisdom, 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 ●ll these.  
34 In the book of Scripture, concerning these and other attributes of God, there are testimonies extant for ●umber more, for authority more weighty, and for perspicuity more ●lear.  
35 Forasmuch as God is Immutable therefore these Attributes of God a● not qualities in God; but they are th● very Essence of God. Wisdom is not a●● thing superadded unto Gods Essenc● but his very Essence.  
36 There is nothing in God, whic● is not God himself. Bern. Serm. 80. su● Cant.  
37 Let us understand if we can, an● as fare as we are able, That God 〈◊〉 Good without Quality, Great without Quantity, Creator without Indige●cie, Present without Position of plac● Containing all things without Habi● Every where all without Place, Everlasting without Time, Making all thin● mutable and yet himself Immutabl● and suffering in nothing. August. 5. 〈◊〉 Trin. cap. 1.  
38 That there is One only tru● God, The Catholic Church beleeve● and professeth, being taught it of Go● himself in the Holy Scriptures.  
39 With this Unity of unities (tha● I may so speak) in the Divine Essence the Trinity of Persons doth well agreed without repugnancy. The Father, th● Son, and the Holy Ghost are that O●● only true God.  
40 We say that there are Three Persons; but not to the prejudice of the Unity in Essence: We say that there is One God; but not to the confounding of ●he Trinity. Bern. lib. 5. ad Eugen.  
41 Dost thou demand how this can ●e? Let it be sufficient for thee to believe that it is so: To make search beyond the bounds and limits of the word, it is Rashness; To believe that ●t is so as it is said, it is Piety; To know it, it is Life eternal. Bern. ●. d.  
42 The Essence of the Father, of the Son, and of the Holy Ghost is all one: but to be the Father, and the Son, and ●he Holy Ghost, is not all one.  
43 I and my Father are one, saith the Son, Joh. 10.30. In that he saith One, he hath respect to the Unity of Essence; ●nd delivereth thee from Arius: In that he saith Are, in the plural 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 brightness 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 believe one Divinity without separation or confusion distinct: So that we neither think that there is a single Person in the Trinity, nor a threefold substance in the Unity; but so assign a Plurality unto the Unity, that we take not an equality from the Trinity. August. Serm. 29. the temp.  
46 The Father is made of none; neither created, nor begotten, nor proceeding. The Son is of the Father alone; not made, nor created, but begotten. The Holy Ghost is of the Father and of the Son; neither made, nor created, nor begotten, but proceeding. Athanas. in Symb.  
47 We must so avoid, in these divine matters, the name of Diversity; that we take not away the Unity 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 Equality of Persons: We must avoid the name of Alienietie or discrepancy; that we take not away the Identity of Essence: We must avoid the name of Singularity; that we weaken not the Deity, which being but One, is common to the Three Persons.  
48 We must so avoid Terms of Unity; that we take not away the Number of Persons: We must so avoid Terms of Confusion; that we take not ●way the Order of Persons: We must ●o avoid the name of Solitary; that we ●ake not away the Fellowship of the Three Persons. Thom. p. 1. qu. 31. art. 2.  
49 It is well said by S. Augustine, ●hat the Essence is predicated of the Father, of the Son, 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 deny the Son to be Eternal; because he is begotten of the Father: For he is begotten from all Eternity.  
51 The Eternal Father begetteth the Eternal Son.  
52 We must understand the Begetting of the Son without passion, without time, without flowing, without separation. Damasc. lib 1. Orthod. fid. c. 8.  
53 Notwithstanding the Son is properly said to be begotten. The Word is properly the Son 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 b● purged from all imperfections: an● then at length that which is perfect i● to be attributed unto God. Zanch. 6 de trib. Elohim, cap. 7.  
55 The sayings of the ancients, Tha● the Son proceeded out of the intellect or mind of his Father, are not bitterly to be inveighed against: for the● intended chief to show his impassibility in that he was begotten. Nazianz. Orat. 2. de Filio. Basil. sup. 1. Joan.  
56 Neither yet are these things t● be stretched too fare; 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 profess I know not. Rob. Holcoth. qu. 10. determine. referent. Biel. 1. Sent. didst. 13. qu. un.  
58 Let us gather from what hath been said, this Definition: GOD is a Spiritual Essence, Simple, Intelligent, Eternal, True, Good, Just, Holy, Chafed, Merciful, Most free, of Infinite Wisdom and Power: another from all creatures of the world, and all bodies: The Father Eternal, who of his own Essence from all Eternity begot the Son his substantial Image; And the Son begotten of his Father from all Eternity; And the Holy Ghost proceeding from the Father and the Son: Creator and Conserver of all things, Redeemer and Sanctifier of the Church, one only true God blessed for ever.  
59 In brief thus: GOD is Jehovah Elohim, that is, one Divine Essence of Three Persons: The Holy and undivided Trinity in Unity.   

CHAP. IU. Wherein are contained Theological Aphorisms concerning the Person and Office of CHRIST.  
1 AS saving as the knowledge of Christ our Saviour is; so acceptabl● ought the explication of the doctrine of Christ be unto us.  
2 Christ is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) true God and true Man.  
3 Therefore, whether a man deny Christ's Divinity, or Christ's Humanity, it is a matter of like danger.  
4 He is God, by eternal generation of the Father: He is Man, by assumption of the flesh, from his Mother.  
5 For the Word brought not flesh with him down from heaven, but assumed the true Humane nature from the blood of Marie being purified.  
6 This Assumption fare exceeds the course of Nature, and the reach of man's understanding: For it was wrought by the Holy Ghost after a peculiar manner.  
7 Not after the manner of men: but by a wonderful overshadowing.  
8 That a Virgin should conceive without the seed of man; That a Virgin should be the Mother of a most holy offspring; That a Virgin should bring forth God: This exceeds the bounds of Nature, but not the operation of the Holy Ghost.  
9 The Word assumed the Humane nature, not only true but also entire; that is, both perfect and free from all stain of sin.  
10 But he assumed it into the Unity of his Person: And therefore the Assumption of the Flesh, is the very Personal Union of the Word and the Flesh.  
11 One Person did not assume another: But the second Person of the Trinity assumed the Humane nature.  
12 Therefore in Christ God is not one, and Man another: But one and the same is God and Man.  
13 In Christ there is not (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) one person and another, that is, two Persons: But (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) one thing and another, that is, two Natures  
14 For so must we hold a Dualiti● of Natures, that we deny not the most near and indissoluble Unity of Person.  
15 It is said by the Ancients, Tha● the Person only of the Son was incarnate.  
16 In which manner of speaking the name of Person is not opposed to the divine nature of the Son; but to the Person of the Father and the Holy Ghost.  
17 For elsewhere it is said, and that truly, That all the Divinity was incarnate; but yet only in one of the Persons.  
18 The Person of the Word, and the divine Nature of the Word, do not really differ.  
19 The Divinity is entire and perfect in each Person.  
20 Therefore inasmuch as one of the Persons was incarnate, all the Divinity is said truly to be incarnate: to wit, in that one Person of the Word.  
21 The Union of the divine and humane Nature in Christ is Personal, but not of Persons: It is an Union of Natures, but not Natural.  
22 It is also an Union inseparable, both in respect of time and place.  
23 For the Flesh which the Word once assumed, he shall never put off.  
24 The Nature which he once united unto himself, that doth he never put off.  
25 The humane Nature assumed doth neither consist by itself, nor subsist of itself: nor is it without subsistence, but having a subsistence in another.  
26 It hath a subsistence after no slight manner, being supported in the Word, but by a most plenary communication of the whole Person of the Word.  
27 Therefore since the Incarnation, neither must the Person of the Word be said to be without the Flesh, nor the Flesh without the Person of the Word.  
28 What God hath joined together, and what is joined together in God, let no man separate or put asunder.  
29 Neither must we judge it to be a bare and naked Peristasis, approximation, or near position of the united Natures, but a most intimate and near Perichoresis, Conjunction or Union.  
30 To note the Unity of Person the Ancients say, That this Union was made indivisibly, inseparably, indistractibly.  
31 To note the duality of Natures, they say, That this Union was made without confusion, without conversion, without alteration, without mutation.  
32 The Flesh remains finite even in this Union: Therefore there is not an exequation or coextension of Natures.  
33 The Flesh is made partaker of an infinite subsistence by the Union: Therefore there is no separation of the Natures through distance of places.  
34 By reason of this Hypostatical Union it is truly said, The Son of God is the Son of Mary; and again, The Son of Mary is the Son of God: God is Man; and Man is God.  
35 And these Propositions are fitly called Personal.  
36 For their foundation consisteth in the Personal Union: and all their force, verity, propriety, and connexion is to be judged by the Personal union of the two Natures.  
37 Neither can they, neither ought they to be referred to Logical rules: seeing that the Incarnation of the Word fare exceeds the understanding of Men and Angels.  
38 These are not therefore Regular Propositions: for they go fare beyond the rules of reason and Logic.  
39 Neither are they to be called Figurative: For the Son of God is the Son of Man, not in a figure, but truly and properly.  
40 Upon the Personal Union follows the Communication of properties.  
41 For seeing that the Deity and Attributes of God are the selfsame thing; and the Humanity hath its own properties nearly pertaining to its Nature: Therefore the Union of the Divine and humane Nature in Christ brings with it a certain Communication of Properties.  
42 For the two Natures do not subsist apart one from the other: but they are united into one Person.  
43 Therefore neither do they apart or alone each what is proper to its own nature: but the Person doth all according to the Properties of each Nature.  
44 Hence it is that the Properties of one Nature are attributed to the Person, in the Concrete.  
45 The Ancients call this communication of properties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and most usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mutual reciprocation, when each makes that its own which is proper to the other.  
46 The name of the Person is put in the place of the Subject in these Propositions: to vindicate the unity of the Person.  
47 And words of distinction are added in the Predicate, sometimes expressly; but they are always implied, and to be understood: to prove the distinct properties of the Natures.  
48 These Propositions are Reciprocal, that is, As well that which is divine is predicated of man, as tha● which is humane is predicated of God.  
49 For the Union is equal: The humane Nature is as well united unto the divine; as the divine Nature unto the humane.  
50 The Son of Man is Creator of Heaven and Earth: The Son of God suffered. Both these are most true.  
51 Creation is not competent to the Humanity assumed, by condition of Nature: but yet it is most truly attributed unto the Son of Man, by reason of the Identity of Person.  
52 Suffering, in like manner, is not competent to the Divinity, by condition of Nature: but yet by reason of that intimate and ineffable Union of Natures it pertaineth to the Son of God no less than if the divine Nature itself had suffered.  
53 For the Word, by assuming the humane Nature into the Unity of Person, appropriated Personally unto himself all the Properties thereof.  
54 That is expressed thus by Vigilius (Lib. 2. contr. Eut.) God suffered, not in the Property of Nature, but in the Unity of Person.  
55 Again, that Personal Union was made for the Office of the Mediator.  
56 In which, one Nature doth not rest idle, or else privately worketh and apart, the other doing nothing or somewhat else: But each Nature worketh by Communication with the other.  
57 From hence it is that the names of this Office are competent to Christ, and are predicated of Christ according to both Natures.  
58 For the actions of both Natures do concur to one common effect or perfection: and the action is, of both God and Man.  
59 The Ancients call it a Coenopoeia, or a making common; and a Periphrasis, or Circumlocution.  
60 Thirdly in the Office of Mediator the humane Nature doth not only the actions of the Humanity; but because it is enriched with divine energies by reason of the most pure Union unto the Word, Therefore it both is, and also is called the organ or instrument of the Deity, not separated or divided, but Personally united; in which, with which, and by which the Word worketh in the Office of the Mediator. Damasc. 3. Orthod fid. cap. 17.  
61 The Divine Nature in Christ, inasmuch as it is most perfect, was nothing enriched in this union: but there was a great addition made unto the Humane Nature, inasmuch as besides, above, and beyond its own Essential Properties, it hath received Divine excellencies in and from this Hypostatical union, which excellencies it retaineth for ever.  
62 The Ancients call it Superexaltation, glorification, participation of divine dignity, participation of divine power, melioration, riches, ascent.  
63 That this collation of excellencies upon Christ was according to the Humane Nature, the Scripture doth evidently witness, and all the godly of old with great consent approve.  
64 When as therefore such things are said to be conferred by the Father upon the Son in time: we must understand that they are conferred according to the Humane Nature.  
65 That so the relation may be between the Father giving and the Son receiving in time; not in respect of the Divine Nature, according to which he is Essentially one with the Father, and doth likewise the same things that the Father doth, Joh. 5.19. but in respect of the Humane Nature, which is capable and hath need of these things.  
66 Now there are conferred immense and infinite gifts indeed, to wit, All power, divine glory, all the treasures of wisdom, a quickening efficacy, power to execute judgement, present rule in heaven and earth.  
67 Neither yet must we here once think of or imagine a natural effusion of divine properties: But as the Union is Personal, so likewise is the Communication Personal.  
68 The Divinity of the Word suffered no falling off of its own properties: neither are those properties made proper to the flesh by this communication.  
69 But the Divine Nature of the Son retaining its own properties within the most near complexure of the Person, and notwithstanding assuming the Humane Nature unto the communion and Unity of the Person, assumeth also the same Nature unto the communication of the divine properties; that is, In and with the Humane Nature, and by it as by an Hypostatical organ or instrument, exerteth or showeth forth its properties.  
70 Therefore the foundation of that Communication consisteth properly in the Assumption.  
71 For the Humane Nature did not assume the Divine: But the Word is the Person assuming; and in it, and by it is the Humane Nature assumed.  
72 The union of the Nature's is equal: but so, that in this union the Word is truly said to assume, and the Flesh to be assumed.  
73 And therefore although the union of the Natures be equal, yet the condition of the Natures united is unequal.  
74 That the Flesh is glorified by the Majesty of the Deity assuming; that I know, and confess: But, That the Deity suffered any injury by the Flesh assumed; that I deny. August. count. Fel. c. 11.  
75 To conclude, That communication was made in the very first moment of the Incarnation, for as much as it is an Essential consequent of the union.  
76 Yet the state of his Exinanition, or emptying of himself, interceded for us and for our salvation.  
77 For Christ our Mediator, that he might suffer and die for us, in the days of his flesh shown not forth the full light of the glory and Majesty communicated unto him according to his Humane Nature.  
78 I say, He did not show it forth, and yet I do not say that he was altogether without it: He emptied himself, not by laying aside his glory and power altogether, but by withdrawing the use of his splendour and glory.  
79 To this State of his Exinanition or emptying of himself pertain, his Conception, his being born in the womb, his Nativity, his Increase in Age and Wisdom, his Obedience in the form of a servant even unto the death of the cross, and, after that, his Burial.  
80 After the Exinanition followed Christ's glorious Exaltation: to which pertain, his Descent into Hell, his Resurrection from the Dead, his Ascending into Heaven, and his Sitting at the right hand of God.  
81 All which pertain to the Office of Mediator: for which that wonderful Union was made, of the Divine and Humane Nature, and which also Christ fulfilleth according to both Natures.  
82 The diversity (or duality) o● Natures in Christ, and the Unity o● Person was available unto this, Tha● what was needful for the redemption of man, if the Humane Nature could not, the Divine might effect; and wha● was not beseeming the Divine Nature in any wise, that the Humane Nature might do or suffer.  
83 And so he was not to be one and another; but one and the same both perfect God, and perfect Man: that by the Humane Nature he might pay wha● was due; and by the Divine Nature effect what was expedient. Anselm. 2. Cur Deus Homo. cap. 18.  
84 Bare Man could not satisfy; and God owed nothing: Therefore God was made Man, that he which owed nothing for himself might make satisfaction for us.  
85 This Office of a Mediator Christ so executeth, that he is unto us both a Prophet, a Priest, and a King.  
86 The Prophetical office consisteth in the Revelation of the Gospel, and in the institution and conservation of the Ministry.  
87 The parts of his Priestly office ●re, Satisfaction and Intercession.  
88 The Kingdom of Christ is considered either in this life, or in the other.  
89 In this life is the Kingdom of Power and Grace: That is his general ●ule over all things; but This com●rehendeth the special works of his ●race in the Church.  
90 In the other life shall be the Kingdom of glory: into which all the ●lect being raised out of the dust shall ●e received. Of which Kingdom Christ make us partakers, who is our King ●lessed for ever.   

CHAP. V Wherein are contained Theological Aphorisms concerning the Creation, and Angels.  
1 GOD who by Nature is invisible, that h● might be made know● by things Visible, wrought a work, which by the visibility thereof might manifest him whose work it is. Ambry in cap. 1. Rom.  
2 This work of God wrought i● time is, and is also called, Creation.  
3 Which is nothing else but th● production of the whole Universe out of nothing, in six distinct days, being wrought by God through the Son i● the Holy Ghost, for the glory of God, and salvation of men.  
4 The Author then of Creation i● 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 Hypostatical and consubstantial Word of God. Joh. 1.1.  
7 The Spirit of God moved upon the ●ace of the waters, Gen. 1.2. That, as ●he Psalmist showeth, is to be understood of the breath of his mouth, Psal. ●3. 6. that is, the Hypostatical and consubstantial Spirit of God.  
8 Therefore, where Moses calleth ●he Creator Elohim: it is rightly referred to the Trinity of Persons.  
9 Whereas it is said, That the Fatherly ●y the Son, in the Holy Ghost crea●ed all things: we must beware, that we ●nderstand 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 Son likewise. john 5.19.  
11 But all this aught to be referred to ●he real distinction of Persons and the order of working in works (ad extrà, or) external, which results from thence.  
12 The Father therefore created by the Son, not as by one that worke● not, or an instrument separate, but as b● his coeternal and consubstantial Image.  
13 And he created all things out o● nothing.  
14 Some things indeed immediately, but other things mediately. Damasc 2. Orth. fid. cap. 5.  
15 And all in six distinct days whence it is, that the Ancients cal● Creation, The six day's works.  
16 That all things were created i● in a moment it seems indeed agreeabl● unto reason: but it is against the Mosaical Scripture.  
17 On the First day were create● the Heaven and the Earth, that is, th● matter of all things to be made, rud● and without form.  
18 Light also was created, to dispe● the darkness of the deep, & to inchoat● or begin the vicissitude or intercourse of day and night.  
19 That Light without doubt wa● something obscure: And therefore the question concerning the Nature thereo● is also obscure.  
20 On the Second day was the Firmament made, that is, the whole System● ●r comprehension of the celestial bo●ies.  
21 Above which that there are wa●ers, the Holy Spirit speaketh expressly: To what use, that only knows he which made them.  
22 Let us herein believe the Scripture, whose authority is greater than ●he capacity of man's understanding. August. 2. de Gen. ad Lit. cap. 4.  
23 On the Third day at the command of Almighty God were the wa●ers under the heavens gathered together unto one place, and the dry land ●ppeared. Gen. 1.9.  
24 And what are the Bases or foundations of the Earth? what are the ●anks of the Sea? They are The Almighty word of God.  
25 Neither would God have the ●arth to be unfruitful; but caused it to ●ring forth every kind of herb. Genes. ●. 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 stars, as well those th●● are fixed, as those which are called Planet's or erratical, do work upon the lower bodies, by their motion, light, a●● influences.  
30 What these influences are, it very obscure and past our finding out.  
31 We must beware therefore th●● we do not ascribe unto the stars th● causes of humane wickedness: seei●● that he which made the stars is fr●● from all wickedness.  
32 He that is wise shall have dominion over the stars: Understand th● of true and divine wisdom, which co●sisteth in the fear and sincere worship o● God.  
33 It is not therefore to be calle● Mathesis but Mataeologie, not skill i● Astrology, but Vaniloquie, to go abou● by the stars to foretell humane action and events. Scal. Exerc. 251.  
34 On the Fifth day was the Wate● replenished with Fishes, and the Ai●● with Fowls. Gen. 1.22.  
35 Out of water God produced the things which cannot live within th● water, and the things which cannot live but in the water: which is an Argument of his Almighty Power and Wisdom.  
36 The sixth day was the Birthday to all terrestrial living creatures, ●nd to Man himself likewise, Gen. 1. ●4, 25, 26, 27.  
37 All which were created for Man; and Man for God.  
38 No Creature had ever been hurtful unto Man; yea rather all the Crea●ures had been at Man's service, had ●ot Man sinned. August lib. 3. de Gen. ●d Lit. cap. 15.  
39 Man by not doing his bounden ●uty and service to his Creator, lost ●he dominion which was given him o●er the Creatures.  
40 God being about to create man, ●alled as it were a Council before hand: because he was to create a living creature capable of reason and counsel.  
41 After that all other things were ●reated, God in the last place created Man: because he was to be the Epitome, ●entre, Abridgement, Compliment, and Perfection of the whole Universe.  
32 Man was made in the Earth, ●nd of the earth, but not to the earth, ●nd for the earth: but he was made to Heaven, and for Heaven.  
43 God which is the Creator 〈◊〉 Heaven and Earth would end his wo●● in Man: Therefore he rested when 〈◊〉 had made Man.  
44 He made all things, I say, f●● Man: in so much that the very Ang●● themselves fare superior both for Nature and Dignity, do at God's appointment minister as servants unto Man.  
45 And what wonder is it, th● God made all things for Man, when 〈◊〉 for Man even God himself was ma● Man?  
46 Moses describeth not the creation of the Angels: but yet notwithstanding he doth not exempt the● from the number of the creatures.  
47 There is more subtlety in squiring, than fruit in finding, on wh●● day they were created.  
48. In respect of their Nature whi●● is incorporeal, they are called Spirit● and in respect of their Office they a●● called Angels.  
49 They are indeed Spirits: b● yet they are not Simple, as God is.  
50 For their (Esse and Essentie Actus and Potentia) Nature and Action's are in them distinguished.  
51 Sometimes they appear in bodily shapes, and yet they are not corporeal: For they are but the Forms Assistant 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; ●y which in the light of the Word they ●re said Intuitively to know all things.  
54 But what can the Intellect of ●oore 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 only with understanding but also with ●ower: And therefore they are called Virtues 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. Sca● Exerc. 359. Sect. 7.  
60 This is to be understood of th● Measure of Perfection and not the Measure of Duration.  
61 That there are certain Hierarchies or Orders amongst the Angels, w● deny not: But that we are able to know what they are, That we deny.  
62 The Order of the Angels is onel● known unto him that did ordain them.  
63 Whom we shall hereafter b● hold face to face, when we shall be squall unto the Angels. Luke 20.36.  
64 All the Angels were created b● God, good and perfect: For from hi● which is good and perfect nothing ca● proceed but that which is good and perfect.  
65 But some, yea a great part o● them by a voluntary fall fell away from that goodness in which they wer● created.  
66 Which fall of the Angels, wha● it was, seeing that the Scripture saye● nothing of it, who shall declare it? The Ancients dispute that it was either Pride, or Envy.  
67 The evil Angels fell without all hope of recovery: But the good Angels are confirmed in goodness, and freed from all fear of falling.  
68 Which confirmation of theirs was not the Adequate and du● reward of any merit; but the free gift of God rewarding beyond all condignity.  
69 From the Confirmation of some of the Angels in goodness, and the obstinateness of others in malice, there arise contrary works on both parts.  
70 The good Angels are praising and lauding God, and sent as ministering 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 confer and discourse one with another, let them discuss and determine, who are present at their conferences and discourses.  
74 The Devils by the subtlety of their nature, and their experience for time, and also by superior 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, b● God's permission: They do not, wha● otherwise they can, at God's prohibition.  
77 And this is, such as it is, The description of the first work of God which was wrought in time, that is, th● Creation: whereof there can be no other moving cause given but only the superabundant riches of his goodness. Damasc. 2. Orthod. fid. cap. 2.  
78 For God wrought his works no● out of any indigency, but of his mer● beneficency: Nothing is added unt● him by our praises; but he is manifeste● unto us by his works. Euch. lib. 1. i● Gen.  
79 He is the Final Cause of th● Universe in respect of his Goodness the Exemplary Cause in respect of hi● Wisdom; and the Efficient Cause in respect of his Power. Thom. 1. qu. 46. art. 1.  
80 Therefore the glory of God i● the ultimate and chief end of Creation's and the good of Men is the Mediate and secundary end.  
81 God which is Good, yea Goodness itself, 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 Theological Aphorisms concerning the Providence of GOD.  
GOD which is Almighty is not only the Creator of the Universe, but also the Upholder, Conserver, and Governor 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 God's Providence.  
5 Concerning which, Nature it sel● giveth an evident testimony: But th● Holy Scripture giveth a testimony ●ou●● 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 Administering 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 , and not successive, beholdeth all things clearly altogether all at once.  
11 God by the property of his Eternity 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 afar off the things which are to come. For to him all things are present.  
13 The things which are known are mutable, transitory, 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 than 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 itself are in themselves mutable.  
17 All things are Necessary by a necessity of Consequence, but not by a necessity 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 infer upon them any absolute necessity: For than should they not be free and contingent Agents.  
20 It is a most grievous and heinous sin, to make the Providence of God to be the author and cause necessitating man to sin.  
21 If Gods foreknowing a man will sinne, be the cause why man sinneth; then God's foreknowledge, is not of man's sin, but of his own: which is impious once to imagine.  
22 God doth not only foresee (the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) things to be done; but also (the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the cause and manner of doing.  
23 He forseeth things; he forseeth the causes of things: What things therefore are from their causes voluntary or contingent, notwithstanding God's Providence, cease not to be such as they are of their own Nature.  
24 How should the Order of causes, which is certain in the Foreknowledge of God, be the cause that nothing should be in our will, when as even our wills have place in the Order of causes? Aug. 5. De civet. Dei, cap. 9  
25 Neither is the Providence of God a bare Foreknowledge; seeing that God is not an idle spectator of things: But also (a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Predestination or Purpose) a will & decree to use Providence, and take care for all things.  
26 It is the part of him that is provident, not only to have knowledge, but also a will to provide for, and to do good.  
27 That Eternal Purpose, after a most exact manner hath respect unto the Actual Administration and governing things in time.  
28 For whatsoever God doth, and after what manner soever he doth In time, by way of this Administration; That, by his Purpose he decreed to do, and in the same manner, From all Eternity.  
29 Gods Administration, is his Actual and Temporal supporting and governing all things: by which he guideth & directeth all things well, wisely, freely, and powerfully.  
30 This Administration extendeth itself to all things, at all times, and in all places: it reacheth from one end to another mightily, and sweetly doth it order all things. Wisdom 8.1.  
41 For if it be no injury or shame to God to have made the least and meanest things that are: then certainly it is not unbeseeming God's majesty to govern them being made. Ambros. 1. de Offic. cap. 13.  
32 All things were made of nothing: All things again would return to nothing, did not that Chief and True Being sustain and uphold all things. Which Conservation is nothing else but the continuation of their Existence and Being. Scal. Exerc. 135. sect. 1.  
33 As the Being of the sunne-beams dependeth on the Sun, and the Being of the shadow, on the Body: So the Being of all Creatures dependeth on the Providence of God conserving them. Raim. de Sabaud. in Theolog. Natur. cap. 16.  
34 Neither doth God only conserve things created, but also he doth guide, govern, and direct them.  
35 And although all things are under God's guidance and governance: yet he hath a care of mankind after a more special and peculiar manner; and yet after a more special and peculiar manner he hath a care of his Church which he gathereth out of mankind.  
36 According to this his Providence, God ordinarily conserveth the appointed course of Nature.  
37 For God so administereth and governeth all things, that he suffers them to exercise their own proper motions. Aug. 7. de Civit. Dei. cap. 30.  
28 Gods Providence ordinarily worketh by means: but yet our trust and confidence must not rely upon them.  
39 For there is no efficacy of the Second causes, which descendeth not from the First.  
40 And yet the Providence of God is not so tied to means, but that he can work without means.  
41 The virtue of all Second causes is Eminently and Causally in the First.  
42 Therefore the defect of Second causes may be easily supplied by the virtue of the First.  
43 Suppose the Second causes were in Act: yet notwithstanding the divine Providence can change and hinder their Effect.  
44 But the Second causes cannot work without the influence of the First.  
45 Moreover the divine Providence can by the Second causes produce another manner of Effect, then that which is agreeable to their natural properties.  
46 He which gave the Laws and order of Nature, is not bound to the Laws and order of Nature.  
47 The very brute beasts themselves by a kind of Natural instinct have a sense of this Providence, by which they are sustained and directed.  
48 God hath a peculiar and speciale care of Man in the whole course of hi● life: in his Ingress, Progress, and Egress.  
49 Thine hands have made me and fashioned me together round about. Job. 10.8. And again, Thou art he that took me out of the womb. Psal. 22.9.  
50 God doth so govern our whole life, that not so much as one hair of our head doth at any time fall without his will and providence. Matth. 10.30. Luke 21.18. Act. 27.34.  
51 He hath appointed Man his bounds that he cannot pass. Job 14.5.  
52 Yet the divine Providence doth so guide and govern man in the whole course and end of his life, that it doth neither exclude the second causes, neither yet is tied unto them.  
53 Hence we may learn, That Marriages are in such manner Fatal, that notwithstanding they prove sometimes Fatuall.  
54 And, That the bounds of man's life are appointed which he cannot pass: but yet, not by any Law or decree of the (Parcae, or) Fatal sisters, nor by any Stoical necessity.  
55 As the divine Providence governeth man's Life, so all his Actions.  
56 But yet God concurreth to good and bad actions after a fare different manner.  
57 Actions civilly good he doth govern in such manner, that he doth not only conserve the Natural Agent, and furnish him with ability and power for action; but doth also approve and set forward the actions themselves, and in a special manner sometimes moveth men unto them.  
58 Actions spiritually good he doth both command & approve in such manner, that he effecteth them in us and by us, by his Holy Spirit.  
59 As for evil Actions he neither commandeth, nor willeth, nor furthereth, nor inciteth or moveth unto them.  
60 For in Evil we are not to seek so much the Efficient cause, as the Deficient. August. 14. de Civit. Dei, cap. 7.  
61 Because it is rather a defect from God's work, than any work itself. August. 14. De Civit. Dei, cap. 11.  
62 God who is a most perfect an● pure Act, cannot be deficient: Therefore he cannot be the cause of evil.  
63 Gods Providence concurreth in Evil actions, by foreknowing them, sustaining and upholding the Nature of th● Agent, permitting, forsaking, delivering to Satan, setting bounds, and drawing good out of them.  
46 He hardeneth Negatively, that is by not softening; Privatively, that is, by taking away such softness as there is; Traditively, that is, by delivering a man unto himself and unto Satan to be hardened; Materially, that is, by showing signs and wonders; and Dispositively, that is, by ordering and directing the induration or hardness to a good end.  
65 Hereupon saith Suidas out of the Ancients, God doth administer all things according to his Dispensation & his good will and pleasure, in that which is Good: and by way of Permission only, in that which is Evil.  
66 This Permission is not as of one imprudent, or simply unwilling, or not caring, or idly looking on, or opening a wide field to the Plots and machinations of men and Satan: but it is the Permission of a most just judge and avenger, and also a most wise ruler and governor.  
67 God doth in such manner punish sins with sins, that yet he is not the cause of sin.  
68 And seeing that the divine Providence doth not exclude the Second causes, neither change their quality, according to the ordinary manner: Hence ●t is that in respect of the Particular ●auses some things may be said to be fortuitous and casual, which yet come under the order of the Universal cause.  
69 Chance and Fortune are the voice and words of Humane ignorance. August. 5. de Civit. Dei, cap. 9  
70 The holy Meditation upon the divine Providence may effect thus much ●n us, That we be neither lift up in prosperity, nor cast down with despair in adversity.  
71 Let us wholly commit ourselves, ●nd all that is ours, unto his care, who hath such a care of every one of us, as if he had but one to take care of; and such a care of all, that he forgets not to take care of every one.   

CHAP. VII. Wherein are contained Theological Aphorisms concerning Election and Reprobation.  
1 PRedestination is a certain peculiar act of the divine Providence, about the salvation of men.  
2 By it the reasonable creature is directed to an end which exceedeth in proportion, to wit, unto eternal life.  
3 In which sense Predestination is made part of the divine Providence. Thom. p. 1. qu. 23. art. 1.  
2 The doctrine of Predestination is not to be involved or concealed in the cloud of silence, seeing that it is in Scripture evolved or revealed by the Holy Ghost.  
5 But we must handle it soberly, reverently, and prudently.  
6 Let us speak, not what, and as much as the curiosity of man's heart desireth: but what, and as much as the Holy Ghost teacheth.  
7 Predestination or Election is called, The Enrolling, Registering, or writing of our names into the Book of life.  
8 But yet this Book of life serveth not to put God in mind of some, lest he forget them: but it signifies the Predestination of those which shall inherit everlasting life. Aug. 20. de Civ. Dei, cap. 15.  
9 As therefore none of those that are elected do perish: So of those that have their names written in the Book of life, none are ever blotted out.  
10 But they are Properly, and according to the phrase of Scripture said to be written in the Book of life, who cleave unto Christ by Faith and Perseverance.  
11 Election as well as Creation is the immediate action of one and the only true God alone.  
12 Which belongeth also to the Son of God, not only as he is one with the Father and the Holy Ghost, but also as he is appointed to be the Mediator.  
13 In which sense we are said to b● elected not only by Christ, but also i● Christ. Ephes. 1.4.  
14 And it is an Action, not Emanant but Immanent.  
15 And it is also Ordinate: whenc● it is, that the elect are said to be ordained to eternal Life. Act. 13.48.  
16 The reason and manner of th● order is made manifest unto us by th● Gospel: by which the Mystery of o●● salvation, which was kept secret since the world began, is now made manifest. Rom. 16.26, 27.  
17 In which sense we are said to b● elected according to the Purpose and Foreknowledge of God. Ephes. 1.11. and 1. Pet. 1.2.  
18 That Purpose is the counsel and good pleasure of God concerning the salvation of men, by faith on Christ.  
19 Gods Election is merely of his grace, not according to any merits of works foreseen.  
20 The only cause and foundation of this grace, is Christ. In him the beloved we are freely beloved Ephes. 1.6.  
21 But inasmuch as Christ profits no man without Faith: Therefore the mention of Christ in this business doth include the action of Faith.  
22 In which sense we are said to be elected not only in Christ, but also through Faith. 2. Thess. 2.13.  
23 Again, Because the end of Faith (I do not mean such Faith as is temporary, and endureth but for a time; ●ut that which persevereth and continueth unto the end) is Eternal Life: Therefore, when we name Faith, we understand Perseverance also.  
24 The end of Election in respect of ourselves, is sanctification in the kingdom of Grace, and glorification in the kingdom of Glory.  
25 The end of our Election in respect of God, is the glory of God, and the clear manifestation of his mercy.  
26 God willeth and earnestly willeth the life of a sinner: but he willeth also his conversion by the word and the Holy Spirit.  
27 If the sinner refuseth and rejecteth the word, and resisteth the Holy Spirit, and so is not converted: then God willeth the death of the sinner, and that most justly.  
28 These things are not repugnant, the one to the other; but do manifest unto us the wonderful temper of God● mercy and justice.  
29 What some produce, concerning the hidden will of God, contrary to hi● will revealed in his word: That inasmuch as it is not revealed, is not without just cause hidden from the godly.  
30 Neither doth God in word onel● testify unto us that he earnestly desired the salvation of all men; but also i● deed and in truth.  
31 The first Adam was created after the Image of God: whereof immortality was a part.  
32 All men were in the loins o● their first Father Adam: Therefore i● him they may be all said to have bee● created after the Image of God unt● immortality.  
33 What Christ by his precious bloodshedding purchased for all, th● the Holy Ghost in the precious treasur● of the word offereth unto all.  
34 The Gospel is offered unto all▪ & in the Gospel, the benefits of Christ and in them, the grace of God; and i● that, eternal life.  
35 And thus the love of the Father, the satisfaction of the Son, and the calling of the Holy Ghost are always soyned together.  
36 That calling in itself, and of itself, in respect of God which calleth, is Universal: For it is his good will and pleasure that the Gospel should be preached unto all.  
37 But it is made Particular by the ●ault of men, who by their detestable contempt of the word rob themselves ●nd their posterity of so great a treasure.  
38 In which sense such are said to ●udge themselves unworthy of everlasting Life. Acts 13.46.  
39 If we descend unto particulars: we confess that there are many things ●et obscure, which hereafter shall be made manifest unto all in the light of glory.  
40 Neither is the Grace of God, which calleth all, to be depressed: nor ●he Power of  accepting Grace ●o be extolled.  
41 Let the salvation of men be acknowledged to be the mere gift of God's grace: But let the damnation of men be attributed merely to their own fault.  
42 The judgements of God we must always acknowledge to be just, although they are not always 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 justify men and save them: So also from al● eternity he decreed to justify them and save them.  
45 The action of God in time is a● it were a Glass wherein we may behold his decree concerning that action mad● from all eternity.  
46 The reason whereof is, the immutability of his divine will.  
47 Therefore as God saveth al● those and only those that with perseverance believe on Christ in time: So also he purposed from all eternity to save all those and only those that with perseverance unto the end shall believe on Christ, that is, He elected them unto eternal life.  
48 Therefore let us with sobriety begin the doctrine and meditation of Predestination from the wounds o● 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 darkness and error.  
51 But on the other side if we follow the light of the word, we shall neither decline to the right hand of presumptuous temereity, nor to the left hand of carnal security.   

CHAP. VIII. Wherein are contained Theological Aphorisms 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 o● God, in the first man, were so obvious to our understanding, as it was sometimes glorious, to the procuring o● grace and favour to the whole stock o● 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 ago.  
4 And our discourse concerning that, is not unlike unto theirs, who being prisoners in a dark and deep dungeon make enquiry after the excellency of the light which is altogether unknown unto them.  
5 That Image of God, according to the Apostles exposition, is the Image of Righteousness and true Holiness. 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 property created together with the soul of man after the fall: but it is the conformity 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 righteousness and holiness in which the Apostle placeth the Image of God, doth comprehend the light of divine knowledge, in the mind; full conformity unto the Law of God, in the will; and rectitude of all the powers and affections of th● soul, in the heart.  
10 Man was a lively mirror of divine wisdom, goodness, charity, righteousness, holiness, and purity.  
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 perpetual exultation in God his Creator.  
13 He had the knowledge of God, not only 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 Son doth his Fathers, to whom he oweth duty and love; as a Servant his Masters, to whom he oweth reverence and fear; as a Soldier his Captains, to whom he oweth obedience and fidelity; as a Steward his Lords, to whom he is bound to give an exact account of his stewardship.  
15 Man's outward nakedness was a sign of his innocence, and inward purity: His dwelling in Paradise did manifest his inward rest and felicity.  
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. Aug. 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 jar of the superior and inferior powers of his soul.  
18 Neither do they teach sound doctrine, that say, That any disease or malady was cured or repressed in the first man by the Antidote of original righteousness.  
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 itself evil did arise in him; is injurious to the God of Nature.  
21 Neither can it stand with the wisdom 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 hear the works of God thus blasphemed? 
We looked for an Amphora,  
The wheel went round about:  
In stead of looked for Amphora;  
A Pitcher there came out.   
23 What can arise beside his intent, without whole intent nothing can arise.  
24 Those relics of the divine Image, which, such as they are, are still in man ever since his fall, are natural unto him. Therefore certainly that original and primitive rectitude was natural unto the first man.  
25 For in those things which are Homogeneal, or of the same kind, 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 posterity by natural generation: And now those things which are propagated naturally, are themselves also natural.  
27 From all which it is apparent, That the Image of God was not any external and supernatural ornament of the first man, as a Virgin's garland or Sampsons' strength; but a kind of beauty internal, and created together with him.  
28 And yet it is not the very substance of man, or any essential part of him.  
29 Man is said to have been created after God's Image: Therefore Man himself is one thing, and the Image of God in him is another.  
30 Holiness and Righteousness are only in God by way of Essence: in Man they are not but by way of Jnherence.  
31 Immortality was a part of that divine Image: For God created man to be immortal, and made him to be an Image of his own Eternity. Wisd. 2.23.  
32 That death of the body unto which we are all subject, since the fall of Adam, is not the natural condition of man: But it is derived upon us as a punishment, for the wickedness of his transgression.  
33 It is not a debt due unto our nature as it was at first created by God: but it is our just merit and wages for falling away from God.  
34 At what time man opened the gate of sin unto Satan knocking, death entered in upon him, and so passed upon all men. Rom. 5.12.  
35 That immortality unto which man was created, as likewise the whole Image of God, was a natural and internal property of the humane nature.  
36 In the body there was a most exact harmony of all the qualities, and it was governed by the soul, which was created after the Image of God unto immortality.  
37 As therefore since the fall, We are by nature the children of wrath, Ephes. 2.3. So before his fall, the first man was by nature the Son of grace and life.  
38 But the Degree of Immortality, which was in our nature at the first institution, and the degree that shall be at the perfect restitution, are fare different the one from the other.  
39 The Immortality of the first man was, That he had power not to die: but the Immortality of the Elect shall be hereafter, That they cannot die. August. 6. de Gen. ad Lit. cap. 25.  
40 And further, seeing that Immortality is a part of the divine Image, from hence it is apparent, That even in the body of man there is some glimpse of the divine Image.  
41 The comeliness of the clay did argue also the beauty of the soul. Bern. Serm. 24. sup. Cant. col. 564.  
42 If any one ask whether Eve was made after the Image of God, or no: we answer, that the name of Image is taken two ways.  
43 Primarily and properly the Image of God was resplendent in the conformity of the soul and all the powers and faculties of man with the Law of God: which was common to both sexes, saving the diversity of degrees.  
44 Secundarily, the Image of God was resplendent in that external privilege of Dominion and rule, the eminency whereof properly belonged unto the man.  
45 And that there might be nothing wanting to man's felicity; beside the grace of soul and body, God added also the grace of place: for he gave him his dwellingplace in Paradise.  
46 Man was created by God partly Spiritual and partly Corporeal. Therefore God gave unto him also a twofold Paradise, both a Spiritual and a Corporeal.  
47 The Corporeal or Terrestrial Paradise, was a Type and School of the Spiritual and Celestial Paradise, that is, great tranquillity and joy in the mind of man.  
48 If any man be desirous that we should show unto him, in what part of the earth the Corporeal Paradise was situate: That we will do, if he will first plainly show unto us the situation of the earth as it was before the flood.  
49 That the garden of Paradise is yet extant and to be seen: then will we believe, when any man can bring us a bough or a branch from thence, or else demonstrate it unto us upon a good foundation.  
50 It is certain that Henoch and Elias live in Paradise: But in what Paradise? Not the Terrestrial, but the Celestial, where Christ promised the good thief that he should be. Luk. 23.43.  
51 There were two trees especially, which were a great grace to the garden of Paradise: to wit, the tree of Life, and the tree of Knowledge of good and evil. Gen. 2.9.  
52 In the tree of Life there was set before man a Preservative against sickness and old age, as also a Type of eternal beatitude.  
53 The tree of Knowledge was man's Temple and Altar: and the service which he was to have performed unto God was, To abstain from the fruit thereof.  
54 After man's fall it was so called from the Event: For by tasting of the fruit thereof man learned by woeful experience, what a great good he had deprived himself of, by reason of his sin; and what a great evil he drew upon himself by his disobedience.  
55 As concerning the question about the production of souls, whether by way of Propagation, or by a daily and immediate Creation: we do not dislike the modesty of those, which say, That it is sufficient for them to believe and know whither they shall come by living a godly life, although they be ignorant from whence they came. August. 10. de Gen. ad Lit. cap. 23.  
56 Let me be ignorant of the original of my soul, if so be that I can come to the knowledge of the propagation of original sin, and the redemption of souls. Aug. Epist. 157. ad Optat.  
57 If by the Image of God we understand, according to the Scripture phrase, true righteousness and holiness, The Holy Ghost witnesseth that we have lost it, and we find it true by woeful experience.  
58 For what is Original sin, but the loss and want of the divine Image, which succeeded in the place of Original righteousness?  
59 This doctrine concerning the Image of God leads us as it were by the hand, that so we may come to the knowledge of God's mercy, and our own misery: and further establisheth our hope.  
60 All land and praise be given to God the Father, God the Son, and God the Holy Ghost: To the Father, which created us in Adam after his own Image; to the Son, which merited for us the renewing of that Image; and to the Holy Ghost, by whom this Image beginneth again to be renewed in us.   

CHAP. IX. Wherein are contained Theological Aphorisms concerning Original sin, That is, The Fall of our first parents, and the corruption of nature which followed thereupon, and is propagated unto their posterity.  
1 THE first man continued not in the integrity and perfection wherein he was created: and therefore it descended not upon his posterity by any right of inheritance.  
2 He followed the deceitful persuasion of the Serpent, and so fell into sin and the transgression of God's Commandment.  
3 In that natural Serpent the infernal Serpent lay lurking.  
4 So then the Serpent, which by his subtlety deceived our first parents, was disguised: For there was a Devil in the shape of a Serpent.  
5 He sets upon the woman first being the weaker, and not to be compared with man for the gift and endowment of wisdom.  
6 By a treacherous and deceitful question, about the meaning of God's commandment, he solicits her to a very dangerous kind of doubting.  
7 Outwardly with a feigned voice he propounds a question unto her: Inwardly he wounds her soul with venomous darts, and inspires into her the poison of doubting.  
8 Afterwards being grown more audacious and hold by reason of his success, he turns Eves doubting into an open denial.  
9 He accuseth God of Envy and Malice, being himself more malicious: By a feigned pretence and promise of divine excellency and wisdom he deceived her, being himself most remote from divine wisdom.  
10 The Causes then of our first Father's fall were, the Devil seducing, and himself freely and willingly consenting.  
11 We must not in any case make God to have an hand or bear a part in man's fall: because God is good, and the author of nothing but that which is good.  
12 As God created man at the first, so it was his will that he should always have continued: And therefore God did not by any secret decree or command force him to fall.  
13 God is not the author of that thing, whereof he is the punisher and avenger: The iniquity which he punisheth is not of his doing. Fulgent. lib. 1. ad Monim.  
14 God gave unto man, before his fall, a perfect Power that he might have not fallen; and an entire will that, if he would, he might have had no wall to fall: and further he added a most severe commination of death, that so he might have been kept from falling.  
15 Man was not created that he should have a will to sin; and yet he was set in that liberty that he might have a will; but he was also furnished with such light, that, if he would, he might have had no such will.  
16 For God hath no need of the righteousness of the upright and strait, or the iniquity of the crooked and perverse. August. 11. de Gen. ad Lit. cap. 7.  
17 No perfection is added unto God by his external works, which are but the prints and footsteps of his inward perfection.  
18 Incredulity and unbelief, according to the order that Moses hath set down in his description, was the first sin of man.  
19 As long as the word and faith is retained in the heart, there is no proud swelling or lifting up of one's self against God.  
20 Whatsoever was first for order of internal intention: certainly incredulity was the first sin for order in the act of external commission.  
21 Neither had the mind of man, being illuminated with such divine light as it was, ever turned away from God by pride, unless first it had made a secession or revolting from the word.  
22 The Apostle denies that Adam was deceived. 1. Tim. 2. 1●. which we must understand, of the manner and order of being deceived.  
23 Though we should grant that Adam was not deceived by another; yet he was deceived by himself.  
24 It is an idle question, to ask whether of the two sinned more grievously, Adam or Eve. They sinned both, unlike indeed for Sex, but alike for Pride. Aug. 11. de Gen. ad Lit. cap. 35.  
25 The opening of their eyes, which followed immediately upon their fall, was nothing else but the sense of their sin, and the sting of a terrified conscience.  
26 They saw that they were naked, that is, bestripped of the robe of integrity and innocence, with which they were invested at their first creation. They knew before their fall that they were naked: but their nakedness was such as was neither shameful not disgraceful.  
27 They felt after their fall, that their flesh was incited to lust, and that the law of their members was shamefully repugnant to the Law of their mind.  
28 What great darkness seized upon their understanding presently after their fall, it is apparent from hence, in that they thought with fig-leaves to hid themselves from his sight, whose eyes are much clearer than the sun.  
29 Fain would they have been concealed from him, from whom nothing can be concealed: and hid their flesh from his sight, who is the beholder of the heart. August. 11. de Gen. ad Lit. cap. 34.  
30 With their blindness of mind there was also joined the trembling of heart: For they were affrighted with the shaking of a leaf; who before were delighted with the presence and conference of God.  
31 They are called before God's Tribunal, or Judgement-seat, and before him their cause is examined: and so punishment follows close upon their sin.  
32 This sin of our first parents corrupted and putrified the humane nature, which was all in them, and no part in any other. Anselm. conc. virg. cap. 2.  
33 Adam was, and in him were we all: Adam was undone; and in him are we all undone. Ambros. in cap. 15. Luc.  
34 If the parents' lands be confiscate, their children lose their inheritance.  
35 From a corrupted root spring forth evil fruits; from an impure fountain flow forth filthy waters; and of parents which are leprous, children also are begotten which are leprous.  
36 Even so, of our first parents being destitute of original righteousness, and infected with the pollution of sin, such children are begotten as they themselves; that is, destitute of righteousness, and infected with sin.  
37 For Adam begat a Son: not after the Image of God; but in his own likeness, that is, corrupted with sin.  
38 The Personal sin of Adam corrupted his Nature, and the corruption of Nature is by carnal generation propagated unto the person of his offspring.  
39 Adam sinned; not as a private man: but as the lump, mass, and head of all mankind.  
40 As his Nature; so likewise the corruption of his Nature is propagated unto his posterity: As his sin; so also the guilt, which is a consequent of his sin.  
41 And this is that which we call Original sin: which whosoever they be that deny or extenuate, they detract exceedingly from the grace of God.  
42 They which plead so much for Nature, are enemies unto Grace.  
43 Concerning this Original sinn● not only the most clear oracles of the Holy Ghost bear witness, but also all Actual sins, and the grievous weigh● and burden of divers calamities, an● death itself, and likewise regeneration, which is necessary for all men toward the attainment of eternal life.  
44 Therefore vain and frivolous i● that which is said by Pelagius, That f●● came into the world by imitation, no● by propagation.  
45 For death, which is the wage● of sin, reigned even over them tha● had not sinned after the similitude of Adam's transgression. Rom. 5.14.  
46 And we are by nature the children of wrath and not by imitation, 〈◊〉 the Apostle teacheth, Ephes. 2.3.  
47 This sin is called Originals not from the original of the universals nature, or the humane nature; but from the original of every person descended from Adam since his fall.  
48 Moreover it is called Original in reference to Actual sins, whereof it is the common head and fountain.  
49 As for the quiddity of the thing, it is not only the privation of original righteousness, but it is also the position of a vicious quality, and guilt which is a consequent or follower of them both.  
50 Hence it is, that from our parents we are damned before we are born. Bern. in Med. cap. 2. Col. 1190.  
51 Evil concupiscence, in which the power and force of original sin doth chief appear, is not only the punishment and cause of sin, but it is also sin itself.  
52 For there is in it disobedience and rebellion against the dominion and law of the mind. Aug. lib. 5. contra Julian. cap. 3.  
53 Neither hath the vice of evil concupiscence place in the inferior faculties of the soul only, but also in the superior.  
54 For the will of a man not yet regenerate is prone to evil and to vanities.  
55 Amongst the works of the flesh these are reckoned, Heresies, Idolatry, Strife, Variance, etc. 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 Original sin 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 Sin is an evil Adjunct, or evi● present with me, saith S. Paul Rom. 7.21. Therefore it is not any thing consisting or subsisting of itself.  
59 Men are conceived in sin: Therefore they are not very sin i● self.  
60 The whole man is the subject o● original sin, with all the powers of th● soul and members of the body.  
61 Original righteousness was no● only an equal and just temperament of the body, but also a rectitude of al● the powers of the soul, and an intrinsical ornament.  
62 So Original sin, which succeeded in the place of original righteousness, is not any diseased quality 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 carnal generation.  
65 Therefore Man since the fall, is flesh, because he is born of flesh, John 3.6 He is by nature the child of wrath. Ephes. 2.3. By being born than he contracts sin, for which he becomes the child of wrath.  
66 Whosoever therefore are born of parents according to carnal generation, are also guilty of original sin.  
67 Therefore even the children of the faithful, and those that are born again, bring this original sin 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 Only He was born without sin, who without the seed of man was conceived by the Holy Ghost in the womb of the Virgin.  
71 He is not infected with the pollution of sin, who was born holy and sanctified from the sanctified womb of the Virgin.  
72 To the participation of this privilege and dignity (that is, To be free from Original sin) 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 Original sin are only punishments: some are both punishments and sins.  
75 Punishments are both Temporal and Eternal: as sundry calamities, innumerable swarms of diseases, temporal death, the wrath of God, and eternal damnation.  
76 Punishments and sins both, are evil motions of concupiscence, damnable desires of the heart, and an heap of actual sins.  
77 The pravity of original sin draweth us headlong into vice. Cassi●dor. in Psalm, 118.  
78 The number of these actual sins, are in respect of us altogether numberless. For who can understand his errors? Psalm. 19.12.  
79 The blood of Jesus Christ cleanseth all those that believe, from all sin, both Original and Actual 1. John 1.7.  
80 With which we are sprinkled in Baptism, 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 Baptism, then would not the Apostle say, That the inward man is renewed daily. 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 eternal.   

CHAP. X. Wherein are contained Theological Aphorisms concerning : That is, The Power which is left in man since the fall.  
1 THE Poison of Original 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 loss and decay in them all.  
3 The Powers and Faculties of man are chief to be estimated by the Reasonable Soul, which was created after the Image of God.  
4 The Faculties of the Reasonable Soul are two; a Mind, to know and understand; and a Will, to elect and choose.  
5 From the concourse of these two faculties ariseth that which is commonly called .  
6 Which is a Faculty both of the Mind and the Will: For the arbitrement or judgement is of the Mind, and the Freedom or Liberty is of the Will.  
7 Liberty or Freedom is attributed unto the Will, first having a respect unto the Manner of Working, which is Free and Voluntary.  
8 For it is not compelled or violently carried away by any Externall motion, neither doth it work only by a Natural instinct, but it hath an Internal and Free principle, or cause, of its own motion.  
9 This Liberty is a natural and essential property of the Will.  
10 And therefore it was not lost by the fall.  
11 For the Will did not cease to be a Will by reason of the fall.  
12 This Liberty from coaction or necessity, is called Interiour Liberty, or Liberty in the Subject.  
13 Therefore the Will of man in this respect is always free, though no● always good. August. in Enchirid. cap. 30.  
14 But yet the will of man is so free, that still it must needs acknowledge the all-ruling power of God.  
15 And therefore it is not free from Law and Obligation.  
17 For God hath imprinted in the mind of man certain Natural Motions, the light and leading whereof the Will must follow.  
17 If it follows them, it is free.  
18 For the True Liberty and Freedom is, to serve God, and to obey his Law.  
19 In which sense Tully's saying is very good, in his Oration for Cluentius, We are servants to the Laws, that so we may be freemen.  
20 Therefore as in respect of Liberty or freedom from coaction man hath always freewill, yea since his fall:  
21 So in respect of Liberty or Freedom from obligation man hath never freewill, neither had he before his fall.  
22 Again, this Liberty or Freedom of the Will is estimated, in respect of the Object, which is either good or bad.  
23 This is called Liberty unto the Object, and Interiour.  
24 What this Liberty or Freedom of man's Will is, it will best appear from the consideration of the divers states of man.  
25 The Liberty in man before his fall, was a faculty of his Reason and his Will, by which he might sinne or not sin, stand or fall. Anselm. de lib. arbitr. cap. 7.  
26 For his Will, even then, was not immutably determined to that which is good.  
27 The Will of man was set as it were between two paths: There was set before him life and death. Ecclus 15.17.  
28 In his Mind there shined the light of Wisdom; in his Will there was conformity to the will of God: But yet notwithstanding there was left in him a Liberty, either to persevere in the goodness wherein he was created, or to fall away from it.  
29 This may be called a Liberty of rectitude, a Liberty from servitude and misery.  
30 But it was not any essential property of the Will, but a separable accident.  
31 For as by falling it might be lost: so too truly may we speak it, and not without grief, it was lost.  
32 Man abusing his  lost both himself and it. August. in Enchir. cap 30.  
33 In which respect the Will of man is no longer free, but servile and captivated.  
34 Whosoever committeth sin, is the servant of sin. Joh. 8.34.  
35 The Image of God being lost by the fall, the Liberty of rectitude and power of choosing good was also lost.  
36 In place whereof there succeeded extreme corruption of the faculties and powers, and an unbridled propension and greediness to that which is evil.  
37 Hence it is, that the Will of man man since the fall is only free to that which is evil; which is a wretched and miserable kind of freedom.  
38 Or rather it is to be accounted a most heavy and grievous kind of servitude.  
39 The Apostle calls it a Freedom from righteousness. Rom. 6.20. For man refusing to be a servant unto righteousness, became subject to the yoke of sin and iniquity, and so a servant to an ill Mistress. August. de verb. Apost. serm. 12.  
40 The Soul of man, under this voluntary and unhappily free necessity, is held both as a Bondwoman and a Freevill  
41 A Bondwoman for necessity, but for Will free. Bernard. Serm. 81. sup. Cant.  
42 The Will of man since the fall is prone to that which is evil; and yet it ceaseth not to be free: because it is not forced by compulsion to that which is evil, but doth freely & willingly choose and embrace it.  
43 From whence it appeareth, that the inward Liberty of Will may consist and stand together with the servitude of sinning.  
44 As the Liberty doth consist with the immutability of doing good, and with the confirmation in goodness.  
45 Whereof the former as only belonging unto God, and the latter unto the good Angels.  
46 There remained therefore in man, yea after the fall, Freedom of Will? but we must understand it of Freedom from coaction.  
47 The Freedom of Will perished in man: if we understand it of the power of choosing good, and eschewing evil.  
48 For in the place of Light, which shined in the understanding of man being created together with him, there succeeded darkness. Ephes. 5.8.  
49 Wherefore the understanding of man, as concerning the saving knowledge of God, is not only blind, but quite obscured and put out.  
50 The Will is become subject unto the tyranny of sin, and waiteth upon it as a slave.  
51 In which respect men are said to be dead in their sins. Coloss. 2.13.  
52 Because by nature they can do nothing, but he rotting and stinking in the grave of their sins.  
53 Wherefore Conversion is the work of God alone, in which work man is merely and altogether passive.  
54 It is God which openeth the heart of man at his conversion: it is he which doth soften it, circumcise it, and renew it.  
55 It is God that worketh in us both to will and to do, of his good pleasure. Philip. 2.13.  
56 Man indeed hath an external power, freely to move himself from place to place, and so may perform some civil act of justice.  
57 Which of itself indeed, as it is an act, is no sin: but because the person is not yet reconciled unto God, in another respect is a sin.  
58 So that the saying of the Apostle stands firm and sure: Whatsoever is not of faith, is sin. Rom. 14.23.  
59 For, That works may be truly good, and that in the sight of God: It is necessary, that they be done after a good manner, by those that are good, and to a good end.  
60 Although then, as concerning outward actions belonging to the life of man, or the outward exercise of religion, there is left some liberty to the will of man:  
61 (For, as the Apostle witnesseth, The Gentiles which have not the Law do by nature the things contained in the Law. Rom. 2.14.)  
62 Yet, as concerning the beginnings of spiritual motions, and the performing of acceptable service unto God, man hath no power left unto him; no, not at all.  
63 For, We are not sufficient of ourselves to think any thing that is good, as of ourselves: but our sufficiency is of God. 2 Cor. 3.4.  
64 Therefore every good thought, every godly resolution, every good purpose, every good motion of Will is from God: by whom we are able to do something that is good; but without him, nothing. August. de dogm. Eccles. cap. 17.  
65 And yet that liberty in external works and actions of this present life, is not without some hindrance and impediments.  
66 Men often take counsel together, but God which guideth and governeth all things, often bringeth it to nought. Isai. 8.10.  
67 
We may propound; it's God that doth dispose:  
We wish for what we should not oft, God knows.   
68 Moreover great is the tyranny of Satan, who by God's permission draweth, whither he listeth, the wills of the reprobate being entangled in the cords of their sins.  
69 The weight and burden of sundry businesses doth often disturb the judgement of the Understanding, and the arbitrement of the Will.  
70 Unto which external impediments is also added an internal weakness in the powers of man, even in external things, arising from sin.  
71 With which weakness there is also joined a disorder of the affections, which like a torrent oftentimes carries away the Will, and perverts the judgement of the Understanding.  
72 Which consideration of our powers in spiritual things altogether abolished, and even in external things much weakened, sets before us the greatness of God's grace to be acknowledged by us in our conversion and salvation, driveth security out of our hearts, pulleth down the crests of pride, and maketh us more diligent in praying, and keeping the gifts of the Holy Ghost.  
73 After Conversion, the Will of man being freed is not idle, but through power given from above is made operative, and a fellow-worker 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. & great. cap. 2.  
76 This may be called Liberty or freedom from the service of sin: For where there is the Spirit of God regenerating and illuminating a man, there is Liberty or freedom. 2 Cor. 3.17.  
77 But yet that Liberty or freedom 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 sin.  
79 In the spirit of the regenerate there is a free servitude, and in the flesh of the regenerate there is a servile freedom.  
80 In the other life at length the regenerate shall obtain full and plenary liberty or freedom of will, by which they shall be freed not only from the service of sin, burr also from all manner of sin, from all misery, and from all fear of falling.  
81 Which may be called a Liberty or freedom from sin and mutability.  
82 By which they shall not only not sin, but also have no power to sin at all. To that Liberty and freedom Christ bring us, who is the author of our Liberty and freedom.   

CHAP. XI. Wherein are contained Theological Aphorisms concerning the Law.  
1 THE Word and the Sacraments serve for the repairing of man, being sovereign Antidotes and preservatives against the poison of sin and our spiritual diseases.  
2 The Word is reduced to two chief heads, the Law and the Gospel.  
3 By the Law we come to the knowledge of our diseases: and by the Gospel 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 Moral, the Judicial, and the Ceremonial.  
6 The Moral Law was only repeated by Moses by a solemn promulgation: for it was at first engraven in the heart of man.  
7 And it is the Glass of God's Eternal justice; The glass of Nature's perfection, such as it was before the fall; The glass of Sin and the inward corruption of Nature since the fall; The glass of Obedience, which the regenerate are to perform; and the glass 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 sins in the name of Christ.  
11 The Law is indeed a Glass to behold Sin, but it is not a remedy to cure sin.  
12 But yet unless we first come to a sight of our sin, we can have no desire or will to seek for a remedy.  
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 only sick, but even dead in their sins.  
14 The Law was given, that we should seek for Grace. August. de Spir. & Lit. cap. 15.  
15 What the Law commands, Faith obtains. Idem, Homil. 29. in Joan.  
16 By the Law sin is made known unto us, and by Faith it is abolished. Ambros. in 3. cap. Rom.  
17 And therefore the ministry of death was in this regard necessary: that we might desire and seek for life in Christ.  
18 God poureth not the oil of Mercy but into the vessel of an humble and contrite heart. Bern. serm. 3. in Annunc. Col. 113.  
19 God doth not pardon, unless thou dost first acknowledge thy sins: neither doth he cover them, unless thou dost first lay them open: neither doth he send comfort, unless thou be'st first grieved for them.  
20 The Law is the perfect way to Eternal life, but it was weak through the flesh. Rom. 8.3. And therefore it is not available for us unto Eternal life!  
21 The Law is spiritual. It requires entire obedience of body, of soul, and spirit, inward & outward, throughout all the parts of our life: It requires that our thoughts, words and deeds be spiritual: It requires soundness and Perfection of Nature every way.  
22 But we are carnal. 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 fulfil the Law in this life.  
24 There is no man that sinneth not. 1. Kings 8.46. Now we know that, To sin and To fulfil the Law, these are contrary the one to the other: Therefore there is no man that can fulfil 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 that First, Of the loving and fearing God above all things.  
28 The Rule of the Negative 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 begun in us, in any kind whatsoever.  
30 Neither are the Negative precepts, or commandments, satisfied or fulfilled by our abstaining from outward offences in any kind 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 express mention made of the outward & grosser offences: that the mind of man may conceive by the judgement of God, what to judge of the grievousness of inward offences.  
33 Before God he is an Adulterer, not only that lies with another man's wife, but whosoever looketh on a woman to lust after her. Matth. 5 28.  
34 Before God he is a Thief, not only that takes another man's goods from him by force, but whosoever doth usurp them, by coveting them in an unlawful manner.  
35 Gods Laws and Commandments do not only bind 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 sin, my heart is free from concupiscence? Prov. 20.9. Who then can boast, that he i● not a transgressor of the Law?  
37 Therefore the promises of the Law profit us nothing.  
38 But, in Christ, All the promise of God are Yea, and Amen. 2. Cor. 1.20.  
39 For, what the Law could not do, God sending his Son hath done for us. Rom. 8.3.  
40 But, if righteousness come by the Law, then is Christ dead in vain. Gal. 2.21.  
41 And if the regenerate do perfectly fulfil the Law, why do they pray daily, Forgive us our trespasses, according as they are taught by Christ? Matth. 6.11.  
42 If there be no trespass committed, why is forgiveness required?  
43 Moses hands are heavy, and the yoke of the Law is unsupportable. Exod. 17.12. Bern. serm. 3. in Cant.  
44 Moses face shineth so, that we are not able to look on it. Exod. 34.29. 2. Cor. 3.13.  
45 Moses is of a slow tongue, his words are harsh: we cannot hear and obey them. Exod. 4.10.  
46 The Tables of the commandments are of stone: Exod. 24.12. They break our hearts in pieces, but they do not cure them.  
47 It was not Moses, but joshua, that brought the children of Israel into the promised land: It is Christ and not Moses that leadeth us unto eternal life.  
48 The Law is the Hammer of Death, the flashing of Hell, and the Thunderbolt of God's vengeance.  
49 This profit the Law brings with it, That it convinceth a man of his infirmity and weakness, and compelleth him to suc unto Christ for the medicine and remedy of grace, to strengthen him. August. Epist. 200. ad Asell.  
50 Let us therefore learn to know the voice of the Law, that so we may come to know the comfortable voice o● Christ our Shepherd.  
51 Whatsoever showeth unto us sin, vengeance, and death, it is in the place and stead of the Law, and doth the office of the Law, whether it be in the Old Testament or in the New.  
52 We must not therefore appropriate the Law to the Old Testament, and the Gospel to the New.  
53 There was indeed a solemn promulgation of the Law made in the Old Testament, and of the Gospel in th● New:  
54 But yet the Doctrine as well o● the Law as of the Gospel sounded i● both Testaments.  
55 Neither in the New Testament only, but also in the Old, come we t● ●he knowledge of sin by the Law, and of the abolishing of sin by Christ.  
56 The Ceremonial and Judicial Laws in the Old Testament, are abrogated.  
57 For the Ceremonial were but Shadows and Types of Christ: and therefore at the coming of Christ they expired.  
58 The Judicial were fitted for the Commonwealth of the Jews: which God would have to be kept within such bounds until the coming of Christ.  
59 But yet the Ceremonial and Judicial Laws are so abrogated, that whatsoever in them is Moral, still abideth.  
60 And the Mosaical Ceremonies, by an Allegorical exposition, may be fitted to serve for our edification.  
61 So much of the Law in General. Now we are to make enquiry in Special concerning the Decalogue, or the Ten Commandments, and concerning Images.  
62 The Number of the Commandments is certain, but the Order of them is not so certain.  
63 As concerning their Order ●hen, it is but a matter of question, and not a matter of faith.  
64 We must not therefore move unnecessary stirs and contentions about it, to the disturbing of the peace of the Church: neither must we suffer our Christian Liberty in such things to be captivated by our adversaries.  
65 Christian Liberty admitteth of Historical Jmages: But as for Jdolatrous, Superstitious and Lascivious, them the Law of God abolisheth: And as for such as truly cause Scandal, Charity taketh them away.  
66 As often therefore as there accreweth unto them an opinion of worship, in so much that Divine honour is given unto them; or, that they are thought to have in them any peculiar sanctity; or, that men imag●●● that God is so tied unto them that he is there present in a more peculiar manner, and heareth men's prayers more effectually there then elsewhere: The use of them is no longer indifferent.  
67 Neither yet do I commend the saying of that Greek Pelusiot, in the seventh Synod, to this purpose; That a temple unless it were adorned with Statues, images and pictures wa● nothing worth, and not to be regarded.  
68 For my part, I like not the multitude of sumptuous and costly images. For fear lest it come to pass, as Bernard complaineth, that whilst the Church shines gloriously in the walls, it look pitifully in the poor; lest, whilst the stones are covered with gold, the children starve for want of clothing; and whilst rich men's eyes are pleased, poor men's purses be exhausted.  
69 As therefore in other things which we call indifferent, so also in this there is a Christian prudence required, that we give no scandal to our weak brethren by the unseasonable use hereof: neither yet must we give place to those, which come in privily to ●p● out ●●r liberty which we have 〈◊〉 Christ Jesus, that they may bring us 〈◊〉 bondage, Gal. 2.4.  
70 He which heretofore wrote his Law in tables of stone with his own finger, writ them likewise in our hearts by his Holy Spirit.   

CHAP. XII. Wherein are contained Theological Aphorisms concerning the Gospel.  
1 THE Gospel is Parallel to the Law.  
2 The Doctrines of both have a celestial Original.  
3 In both, there is life eternal promised▪ but in a different manner.  
4 In the Law it is promised 〈◊〉 those that perform perfect obedience: but in the Gospel it is promised 〈◊〉 those that truly believe on Christ.  
5 The Doctrines of both are to be propounded unto us in the Church.  
6 For both of them are of necessary use in the conversion of man.  
7 Both of them are most nearly joined together in the heart and practice of a Christian man.  
8 But yet they are so conjoined, that notwithstanding they are accurately to be distinguished.  
9 For if we either take quite away, or else weaken the difference which is between them, we pull down the very Tower or Pillar of Christianity.  
10 Neither yet must we make them so contrary the one to the other, as that the one should destroy the other.  
11 For, The Law is not against the promises of God. Gal. 3.21.  
12 But, The Law is established through faith. Rom. 3.31.  
13 What the Law requireth of us, that hath Christ fulfilled for us: as it is declared unto us in the Gospel.  
14 For Christ is the end, and fulfilling of the Law for righteousness to every one that believeth. Rom. 10.4.  
15 The righteousness of the Law is fulfilled in us by Christ. Rom. 8.4.  
16 Moreover Faith kindled in our hearts by the Holy Spirit, through the voice of the Gospel, worketh by love. Galat. 5.6.  
17 And Love is the sum, or fulfilling of the Law. Rom. 13.10.  
18 And thus the Law is written in our hearts. Jerem. 31.33.  
19 But yet this love is not perfect in this Life.  
20 And therefore we cannot perfectly fulfil the Law.  
21 Our Obedience here is but Inchoate, or begun: it shall be complete and consummate in the Life to come.  
22 The Gospel, according to the Etymology of the Greek name interpreted, signifieth, a good message, or good tidings.  
23 For it brings unto us the good tidings, How that by the counsel of the most sacred and Holy Trinity, Christ both God and Man was appointed to be our Mediator and Redeemer.  
24 And again, How that Christ by hi● most holy obedience hath perfectly fulfilled the Law for us; and merited th● grace of God, remission of sins, th● gift of the Holy Spirit, righteousness and life eternal for the whole world.  
25 And again, How that those benefits obtained by Christ are applie● unto those that believe, and are bestowed merely of grace.  
26 Therefore, because the preaching of this Doctrine bringeth with i● most plentiful matter of joy, The Prophets and Apostles, the better to express it, have made choice of these two words Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signify good tidings.  
27 Some derive Bisser from Basar signifying flesh, which signifieth, To declare fleshy and soft things.  
28 Others give another reason of the name: because Bisser signifies, To declare joy unto all flesh.  
29 That so the condition and nature of this doctrine may be declared: How that in it all good things are freely offered unto us.  
30 And again, That the condition of the hearers thereof may be expressed: How that they are flesh, and so subject to many infirmities; and therefore must not in any case neglect his so great salvation offered by God.  
31 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, words of good tidings, are commonly used, when we hear of enemies put to slight, from whom there was great fear of imminent and apparent danger; and likewise when it is declared that peace is restored. 1. Sam. 4.17. 1. Sam. 31.9. 2. Sam. 1.20. 2. Sam. 4.10. 2. Sam. 18.19.  
32 So the Gospel declareth unto us. That God hath delivered us out of the hands of our enemies. Luk. 1.74. That he hath delivered us from the power of darkness. Coloss. 1.13. That he hath spoiled principalities and powers, and made a show of them openly, triumphing over them. Col. 2.15.  
33 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also used, when tidings are brought that a Child is born. Jerem. 20.15.  
34 So in the Gospel good tidings are brought unto us; Unto us a Child is born, unto us a Son is given. Isai. 9.6. As many as received him, to them gave he power to become the sons of God, even to those that believe on his name. John 1.12. That so through him we might receive the adoption of sons. Galat. 4.5.  
35 Again these words are used, when deliverance is declared unto captives, and consolation to those that mourn. Isai. 61.1, 2.  
36 So in the Gospel it is declared unto us, That Christ hath sent forth the Prisoners out of the pit, wherein is no water. Zach. 9.11.  
37 Hence is that most joyful Acclamation, Isai. 40.1, Comfort ye, comfort ye my people, saith your God. 2. Speak ye comfortably to Jerusalem, and cry unto her, That her warfare is accomplished.  
38 Hence also flow these sweet Eulogies and appellations of this Doctrine, to wit, That it is The Gospel of the grace of God. Acts 20.24. The knowledge of salvation. Luke 1.77. The word of the kingdom. Matth. 13.19. The power of God unto salvation to every one that believeth. Rom. 1.16. The word of life. Acts 5.20. Philip. 2.16. The word of eternal life. John 6.68. The word of salvation. Acts 13.26. The word of reconciliation. 2 Cor. 5.19. The law of the spirit of life. Rom. 8.2. The Gospel of our salvation. Ephes. 1.13. The promise of inheriting, or heirship. Rom. 4.13. A well of water springing up into everlasting life. John 4.14. Green pastures, still waters. Psal. 23.2. A table prepared, a cup that runneth over. 5. A rod, and staff. 4. The savour of life unto life. 2 Cor. 2.16.  
39 Therefore that joyful voice of the Gospel is not to be changed into the voice of the Law accusing and terrifying.  
40 Which thing they do, whosoever dispute that the Law delivereth imperfect precepts only concerning outward works, to be performed out of fear: And that the Gospel sets before us precepts more severe, more excellent and perfect.  
41 As if the Law were not long ago a yoke, which our fathers were not able to bear, Acts 15.10. The yoke of burden, the staff of the shoulder, the rod of the oppressor, Isai. 9.6. in so much that we stood in need of another Lawgiver.  
42 Therefore we are to seek out other differences of the Law and the Gospel, which the Scripture expresseth thus:  
43 The Law is in some sort known by nature. Rom. 2.14, 15. The Gospel is a mystery altogether hidden from our reason. Rom. 16.25. 1. Cor. 2.7. Ephes. 1.9. Coloss. 1.26.  
44 The Law is the doctrine of works, and preacheth unto us what we are to do: The Gospel is the doctrine of faith, and preacheth unto us what is already done, that is, declareth unto us, That Christ hath performed for us what the Law requires. Rom. 8.4.  
45 The Law requires of every man perfect obedience to all God's commandments: But the Gospel requires faith, teaching us to believe on Christ our Mediator.  
46 The Law hath concluded all under sin. Galat. 3.22. That all the world may become guilty before God. Rom. 3.19. The Law worketh wrath. Rom. 4.15. It makes us subject to the curse. Galat. 3.10. Therefore it is the ministry of death and condemnation. But the Gospel is the word of salvation, peace and reconciliation.  
47 Therefore the doctrine both of the Law and of the Gospel is busied about sin, but yet in a different manner.  
48 The Law layeth open, accuseth, and condemneth sin: But the Gospel pointeth at him which made satisfaction for sin. And therefore it covereth, taketh away, and remitteth sin.  
49 The promises of the Law require perfect obedience of works: But the promises of the Gospel are of free grace.  
50 Hereupon it is, that the promises of the Law do nothing profit us, by reason of the weakness of our flesh. Rom. 8.3. But in Christ all the promises of God are Yea and Amen. 2 Cor. 1.20.  
51 The Law showeth unto us what are good works; but it doth not give us strength and power to do them. The Gospel containeth the promise of the Spirit of renovation, which writeth the Law in our hearts. Jerem. 31.33.  
52 Both these benefits therefore, to wit, of Justification and Renovation belong unto the Gospel: Grace, and the gift by Grace, the imputation of Christ● righteousness, and the donation of the Holy Ghost.  
53 But yet they are not to be confounded: Neither is Justification to be placed in Renovation: for Renovation is the consequent of Justification, and not the cause.  
54 For God doth not receive us into grace, and justify us, for our Renovation or Inchoate obedience: but being justified and received into grace, he reneweth us by his holy Spirit, that our obedience, according to the Law, may be Inchoate.  
55 Which Inchoate obedience although it be imperfect, and many ways polluted and defiled: Yet the Gospel teacheth 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 ministry 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 Universal in a twofold respect: both in respect of the Time; and also in respect of the Object.  
61 By the Universality 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 useful 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 eternal decree, in respect of his promises, in respect of the types, and in respect of the efficacy.  
64 Therefore we believe 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 only in the New Testament, but also in the Old, as many as seek for righteousness 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 serpent's 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 Patriarches and Prophets, it is excellently well declared by Chemnitius, part. 2. loc. pag. 579, etc.  
68 And as the Gospel is one, so is faith one, and the way and means of attaining righteousness 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 levitical Law; and in the New Testament, by the Evangelicall Law.  
70 And that likewise is false, which is said by some, That the latitude of the Law with the Old Testament, and the Gospel with the New, is equal: 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 Prophet's witness, That through his name, whosoever believeth in him shall receive remission of sins. Acts 10.43.  
72 In a word, whatsoever the Prophets foretold should come to pass, the same do the Apostles declare to be fulfilled.  
73 By the Universality 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 believe.  
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 universal, 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 sins; and in remission of sins, the grace of God; and in the grace of God, salvation, and everlasting life.  
79 Whosoever therefore believeth (that is, Whosoever by faith, which by the preaching of the Gospel the Holy Ghost worketh in all those that hear, 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 Judicial will of God, the preaching of the Gospel becomes unto some the savour of death unto death. 2. Cor. 2.16.  
82 Concerning this Universality 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 showing the cause; as the promises of the Law are Conditional: but it is Syllogistical, or showing 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 Causal: because perfect obedience is the cause for which eternal life is promised to those that keep the Law.  
87 But the voice of the Gospel is, If thou dost believe, thou shalt be saved: Here the Condition is Syllogistical, or Instrumental: 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 easy 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 only declare the grace of God to those that repent, that is, to those that are humbled through the acknowledgement of their sins, and the sense of God's wrath.  
91 And inasmuch as it pronounceth that salvation is to be sought for only in Christ, it presupposeth that without Christ all is concluded under sin.  
92 Besides, The Gospel doth demonstrate and expound unto us many places in the Law, which we cannot easily and evidently gather from the Law itself.  
93 In this sense therefore and in these respects the Gospel may be said, and truly understood to be the preaching of Repentance: But yet we must know that the proper doctrine of the Gospel is about the free remission of our sins through Jesus Christ.  
94 Thou wilt say perchance, Faith is by the Gospel: Therefore unbelief is reproved by the Gospel: For the Law knew not Christ to be the Mediator.  
95 I answer: The Law bids us believe all the word of God. The Gospel propoundeth unto us this word, That Christ dying on the cross for our sins is become our righteousness before God. Let the Law conclude: Therefore believe this word of God.  
96 The Law reproveth all sins: therefore also unbelief: The Gospel declareth by the Antithesis thereof, that not to believe on Christ the Mediator is a sin and the head of all sin: as Chemnitius teacheth p. 2. loc. pag. 570. The Law concludeth: Therefore for this sin thou are accused and condemned.  
97 In this sense said holy Luther, That the Law and the Gospel, in the practice, are more nearly conjoined then any Mathematical point.  
98 And yet the proper work of the Law remaineth, which is, To reprove sin, to work wrath, and to condemn: But the proper work of the Gospel is, To comfort, to raise up, and to save.  
99 When the Law propounds the Major, Whosoever stealeth, is under the Curse: The Conscience of the Thief assumeth the Minor, But I have stolen. Hereupon the Law inferreth the Conclusion, Therefore thou are under the Curse.  
100 Here the whole Syllogism accusing and condemning is attributed to the Law, although the Conscience of the Thief make the Assumption.  
101 So again the Law propoundeth this Major. Whosoever is under sin, is under the Curse: The Gospel propoundeth the Minor, But whosoever doth not believe on Christ, is yet under sin, and the wrath of God abideth on him. John 3.36. Hereupon the Law inferreth the Conclusion, Therefore he is under the Curse.  
102 Here again the whole Syllogism accusing and condemning is attributed to the Law, although the Gospel make up the Assumption.  
103 The Law concludeth all under sin. Galat. 3.22. Whosoever therefore doth not believe the Gospel, which pointeth at Christ, he is under the curse of the Law, and over him doth the Law exercise the office of accusing and condemning, with all severity and rigour.  
104 Therefore the Accusation of Unbelief belongeth to the Law, as ●●n illustrated by the light of the Gospel.  
105 Hereupon holy Luther wri●●● upon Genesis, cap. 22. f. 303. saith th●●, That the work of Faith on Christ, and the sin of Unbelief opposite unto ●t, are reduced to the first commandment.  
106 The Lord Jesus by the voice of his Gospel lift up our hearts, and uphold us in all tentations, and specially in the hour of death. Amen.   

CHAP. XIII. ¶ Wherein are contained Theological Aphorisms concerning Repentance.  
1 THe Practice of the Law and the Gospel consists in Repentance.  
2 For it is not enough for us to know what is the Office of the Law, and what is the Office of the Gospel: but the Practice of them both is required at our hands. Theologie, or Divinity, is a Practical Doctrine.  
3 Repentance is attributed either unto God, or unto Men.  
4 It is attributed unto God after the manner of men, not that it is in God: It is in God Figuratively, not Properly; in Effect, not in Affect. We see the Effects of it: God feeleth no such Affect or Passion in himself.  
5 For as the Anger of God is no perturbation of his mind, but the judgement by which he inst●●●●u●●●ment upon sin: 〈…〉 Repentance of God is his immutable disposition of things mutable. August. 15. de Civitate Dei, cap. 25.  
6 Gods thoughts are not as man● thoughts, as if he at any ●●●e al●●ed his purpose, neither is he angry as one that is mutable: but these things are therefore written, that we may thereby learn the griev●● 〈…〉 o● sins. Ambr. lib. de 〈…〉 ●ab, cap. 4.  
7 Repentance is attributed into men in a fare different sense tha● it is to God. For God is not a man, that he should repent. 1. Sam. 15.19.  
8 Repentance, as it is attributed unto man, is in Scripture taken u●●o ways, either Totally ●●●rsally.  
9 Totally, for the whole Act of Conversion: Partially, for Contrition only.  
10 The fo●e and meaning of the word doth in ●●me rather to the lat●●● sense. For To Repent, is as much as to be ashamed and grieved ●or some thing committed. Gall. 17. cap. 1.  
11 But as it is used in Scripture and received by our Churches, it is to be taken rather in the former sense.  
12 Wherefore some of the Ancients, instead of Repentance though it fit●●r to use the word Resipiscence, which signifies Amendment, returning unto one's self again, and after going astray coming into the right way again. Tertull. 2. contra Marc. Lactant. 6. Instit. cap. 24.  
13 The Hebrews call it by a most apt and fit name Theschubah, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and we call Conversion.  
14 Phavorinus expounds this well after this manner, That it is A Conversion from sins and offences unto the contrary good.  
15 Understand Goodness itself, and the true and chief good.  
16 But Damoscene expounds it exceeding well, That it is A returning from that which is against nature, unto them which is according unto nature, and from the Devil unto God. 2. De Orthod. fide, 30.  
17 That which we call Penitence or Repentance, is by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is Grief for what is past, and Change of mind for the time to come.  
18 But yet so, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is grief of mind: not mixe● with faith. Heb. 4.2.) doth answer Penitence or Repentance which is taken for Contrition only: And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is Repentance unto Ath●●tion not to be repent of. 2. Cor. 7. 1●, doth answer Penitence or Repentance as it is taken Generally.  
19 And yet this difference is not always constant, and every where to be found, as it appeareth out of Matt. 21.29. and Heb. 12.17.  
20 But yet most an end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth true and saving Repentance; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, false Repentance, and such as leadeth to destruction.  
21 That false Repentance is twofold: One is Hypocritical, and counterfeit consisting merely in outward show and appearance, which the Prophet calleth Theatrical, to be seen of men: which Christ himself expresseth in the 6 of Matth. vers. 1. where he forbiddeth To do alms before men to be seen of them. And, in the 16 verse, he saith that some fast and are of a sad countenance, that they may appear unto men to fast.  
22 The other is but Lame Repentance and by the halves, deploring sin, 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 add this explication, That in respect of the better part, that is, Faith, which is from the Gospel, 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 sins and the wrath of God, doth earnestly grieve; and by faith in Christ, who made satisfaction for his sins, is again raised up, being certainly persuaded that for Christ his sake his sins are forgiven.  
26 For Repentance is a kind of Conversion from darkness to light, and from the power of Satan unto God. Acts 26.18.  
27 Therefore the Term from whence, is our sins; from the consideration whereof there ariseth Contrition: and the Term unto which, is God; unto whose Mercy we have access by the merit of Christ.  
28 As many Kind's of Celestial Doctrine as there are, by the ministry whereof God preacheth unto men Repentance and Remission of sins, and worketh the same in men; so many a●● the Essential parts thereof: But th●● are two kinds of Celestial Doctrine, to wit, the Law and the Gospel. Therefore also there are two parts of Repentance.  
29 Each of these Doctrines hath 〈◊〉 proper and peculiar effect in the conversion of man: The Law striketh fe●● and terror, whilst it manifest●● sins, and the wrath of God against them; The Gospel giveth co●●i●●, whilst it sets before the man that i● contrite, Christ the Mediator, tha● Lamb of God which taketh away the sins of the world.  
30 These Effects of the Law and the Gospel, although they be distinct, ye● they both concur in this, to make up the compliment 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. Luke 3, 8. Acts 26.20.  
23 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 grief conceived upon the acknowledgement of sins and the sense of God's wrath: and by Vivification likewise, Consolation, which is from Faith.  
34 But if they understand that perpetual study of the converted and regenerate in mortifying the old man, and following the fruits of the Spirit: Then I say it belongs to new obedience.  
35 Which forasmuch as it is not perfect in this life, therefore The whole life of a Christian man is called a continued act of Repentance. Luther. ●●n 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 only in that public and Ecclesiastical Penance used by the Ancients.  
37 For in time past those which by their public offences had given scandal unto others, and were therefore excluded out of the communion of the Church, were required to give public testimony and signs of their repentance, beside inward contrition of heart, to wit, by their sorrow, confession, and begging pardon and forgiveness, etc. To give the Church satisfaction. B. Rhenanus in Scholar ad Tertull. de Poenit.  
38 Therefore they abuse that division, whosoever say that those are the parts of that saving 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. Acts 11.18.  
40 Tears are good, if thou dost acknowledge Christ. Ambros in cap: 24. Luc. 17.  
41 But that which is annexed is fare worse, If those actions of the Penitent or Repentant are made to have the force of an Element or the Material, not only signifying but also causing and effecting remission of sins, in the Sacrament of Penance: and the voice of the Confessor absolving be added hereunto as the Formal. Concerning which there is wonderful great difference amongst writers.  
42 For thus we should attribute unto our own endeavours and merits, that remission of sins which the Scripture appropriateth unto Christ, and his merit apprehended by Faith.  
43 Contrition is required in our Conversion, not as the cause and merit of our reconciliation with God, but in respect of order.  
44 Christ preacheth the Gospel, but it is to the poor; he healeth, but it is the humble in heart; he preacheth liberty, but it is to the captives; he preacheth sight, but it is to the blind; 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 spiritual poverty, captivity, and blindness, and therefore are contrite and broken in heart.  
45 To this Contrition belong, Acknowledgement of sin, sense of God's wrath, grief and anguish of a terrified conscience, detestation and flight of sin; as also outward signs of Contrition, Tears, fasting, beating of the breast, sackcloth, etc.  
46 But there is a great difference between the Contrition of the Good and Godly, and the Contrition of the Hypocrites and Ungodly.  
47 The Contrition of the Godly ariseth from the special operation of the Holy Ghost: but the Contrition of the Ungodly and Hypocrites ariseth for the most part from the old man, and from the natural powers of freewill.  
48 The Godly in the terrors of Conscience have an eye unto the principal Object of sin, that is, God himself; and are only grieved that they have offended him: But the Hypocrites contrarily are more afraid of the judgement of their own minds and the judgements of other men, and they are vexed more with the consideration of the punishment, then of the sin.  
49 The Godly have an eye not only to their Actual sins, but also to Original the fountain of all Actual; not only to outward offences, but also to their inward corruptions; not only to the punishments of this present life, but also of the life to come: But the Hypocrites make confession only of their outward offences, and that in a negligent manner; and for the most part they think only upon the punishments of this present life: but if a● any time their thoughts be bend upon the consideration of eternal punishments, they are carried headlong into the gulf of despair.  
50 The Godly confess and acknowledge God to be just, & that his judgements are just: But it is the property of Hypocrites to extenuate their sins, and to challenge God's justice.  
51 But yet, we must beware that we make not one Contrition Legal, & 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 adds real and ocular preaching concerning the greatness of sins and his wrath, to wit, public and private calamities, both upon ourselves 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 sin.  
55 The doctrine of Contrition is perverted, if it be denied to be a part of Repentance, & terror conceived from the threaten of the Law: and if it be further averred, that it is a grief for sin 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 sins; 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 sin should exceed or equal the joy and pleasure conceived in sin, etc. This I say tendeth to the butchering and slaughtering of souls.  
59 The Contrition that is required must not be Hypocritical, and Superficial; but serious, and from the heart.  
60 God forbidden that we should say that it can be correspondent or answerable to the greatness of sin, God's wrath, and the punishments deserved.  
61 God which is offended, is an infinite good: the sin 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 sin, be appeased and satisfied by a finite Contrition?  
63 As concerning Confession, take notice of these errors: That a man after diligent premeditation and strict examination, is bound by the Law of God to make confession of all his sins that he can call to mind, together with their several circumstances, in the ear of the Priest: and, That by such confession as this, sin is blotted out, and, That by a little confusion of face for the present, which those that confess their sins before the Priest do suffer, they are delivered from that great confusion which they should otherwise suffer at the day of Judgement, etc.  
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 Venial sins, as they call them; and others restrain it only unto Mortal. Some seek the Original 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 sin; others restrain it to the Remission of the punishment, either i● whole or in part. Vide de hac tota ●e Biel. 4. sent. didst. 17. q. 1.  
65 We say that private Confession is very useful and profitable, both for the Minister of the Church, and for those that do confess.  
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 sins may be preached; to those that are doubtful 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 Auditors the last year of his life, in these words. Love that custom of private absolution: For if that custom be abolished, what will the Church become? yea, saith he, that custom is a testimony that in the Church there is remission of sins.  
68 Neither do we mislike the reckoning up of certain sins, especially those which most trouble the conscience.  
69 But yet we altogether deny that the reckoning up of all sins is necessary 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 satisfy either for the sin or at least for the temporal punishment due unto it; and that by indulgencies he may be freed and delivered from it: but if he do not full● satisfy, that then he is to sweat it 〈◊〉 in Purgatory.  
72 But we acknowledge no other satisfaction but the satisfaction of Christ: and we say that sin 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 sins▪ but That they may more and more detest sin; that the fear of God may increase in them; That they may shake off security; That they may mortify 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 Mediator; That they may be humbled under the powerful hand of God; and, That others may be put in mind of God's judgement against sin  
75 In a word, That there may increase in them Patience, Hope, Desire of eternal Life, Prayers, Mortification of the old Adam, etc.  
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. Diu. Institut. cap. 24. God, saith he, knowing our great weakness and infirmity hath in his pity opened unto us the Haven of salvation, that the medicine of Repentance might remedy the necessity whereunto our frailty is subject.  
78 Which that we defer not, many things there are which ought to invite us: There is no access unto the grace of God but by the way of Repentance.  
79 The impenitent heart treasureth up unto itself God's wrath: and an impenitent life is the slavery of the Devil.  
80 We are not certain that we shall live till to morrow: Why then do we defer our Repentance till to morrow?  
81 Late Repentance is seldom true: and they which persevere in their sins even to the end of their life, are not said to leave their sins; but their sins are said to leave them.  
82 Convert us, O Lord; and we shall be converted: and what we cannot do of ourselves, that work thou in us by thy Holy Spirit. Amen.   

CHAP. XIV. Wherein are contained Theological Aphorisms concerning Faith, Whereby we are justified before God.  
1 FAith is not only a knowledge and Assent, but also a Sure Confidence.  
2 That it is a Knowledge, it is manifestly showed by these appellations, whereby it is denoted unto us in Scripture, of Science, Wisdom, Understanding, Light, etc.  
3 Neither can Sure Confidence of heart be carried to an Object not known to the Understanding.  
4 Away then with that Implicit Faith, by which we are freed from this labour to cry the Spirits, whether they be of God or no. 1. John 4.1. And, to beware of false Prophets. Matth. 7.15.  
5 Away with that fiction and new invention, That Faith is better defined by Ignorance then by Knowledge.  
6 For though Faith be not a Knowledge drawn from principles of reason, and built upon them: yet it is the light of Knowledge arising from the revelation of God by the Gospel. In this light do we see light. Psalm. 36.9.  
7 Manifest it is, that Faith is an assent, and approbation: For it is not sufficient to know what God hath revealed, but we must also give assent and approbation to what God hath revealed.  
8 That Faith is a Sure Confidence, it is manifestly showed by these appellations whereby it is denoted unto us in Scripture, viz. Substance. Hebr. 11.1. Assurance. Hebr. 10.22. Confidence. Ephes. 3.12. Boldness. Heb. 16. and in many other places.  
9 The same also is declared by the Practical Descriptions of Faith. The Faith of Abraham is thus described: That he against hope believed in hope. Rom. 4.18. That he was not weak in Faith. 19 That he staggered not at the promise of God through unbelief, but was strong in Faith, giving glory unto God. 20. That he was fully persuaded that what he had promised he was also able to perform. 21.  
10 The Faith of the Woman which was troubled with the issue of blood, which Christ so commendeth, is thus described: That she said within herself; If I may but touch his garment, I shall be whole. Matth. 9.21.  
11 The Faith of the Canaanitish Woman, the greatness whereof Christ proclaimeth, is thus described: That she fought and struggled within herself, against the tentation about the deferring of help, the particularity of the promises, and her own unworthiness. Matth. 15.22, 23, etc.  
12 So Faith receiveth Christ. John 1.12. It is the Spiritual food of the Soul. John 4.14 John 6.35. Revel. 21.6. It is the Seal of Divine promises. John 3.33. It is the beholding of Christ hanging on the cross. Joh. 3.15. These things certainly cannot be attributed to a bare knowledge.  
13 Add hither, that they are Opposites under the same next Genus: Unto Faith there is opposed not only Ignorance and Darkness of understanding, but also Little Faith, and Fear. Matth. 8.26. Wavering or Doubting. Matth. 14 31. Fear. Luke 8.25. Staggering through unbelief. Rom. 4.20.  
14 The Adequate Object of Faith in respect of Knowledge and Assent, is the Word of God contained in the Prophetical and Apostolical Scripture.  
15 Whatsoever is without the Sphere or compass of this Object, cannot be a foundation or ground of Faith.  
16 Therefore fare be it from us to believe or to be persuaded that traditions are to be received of us with the like affection and piety as the written Word of God.  
17 Neither can humane reason be the measure and rule of Faith; but it is to be conformed according to the prescript of the Word. For every thought is to be brought into captivity to the obedience of Christ. 2. Cor. 10.5.  
18 The Adequate Object of Faith in respect of Confidence, is Christ the Mediator and Redeemer, or, which is all one, The promise of the Gospel concerning the satisfaction and merit of Christ.  
19 But yet we deny not but that Faith also doth apprehend the promises concerning other Spiritual and Corporal goods: Yet in this respect it doth not justify.  
20 For it is necessary that first it rely on Christ, and seek reconciliation in him and by him, before it can apply unto itself the other promises of God.  
21 For in Christ alone are all the promises of God Yea and Amen. 2. Cor. 1.20.  
22 But Faith doth justify, inasmuch as it apprehendeth the Merit of Christ offered unto it in the word of the Gospel.  
23 Those things which in Scripture are set before us to be believed are indeed of divers kinds: But yet Christ as concerning his Office of Mediatorship is the Scope and end of all Scripture; as in the volume of the Book is written of him. Psal. 40.7.  
24 So also Faith doth in such manner assent unto the whole Word of God, that chief it hath respect unto the promise of grace propounded in the Gospel.  
25 Now if Faith be a Sure Confidence, relying on the merit of Christ: It follows, That a man which doth truly believe on Christ may and ought certainly resolve, that for Christ his sake his sins are forgiven him; that God is merciful unto him; and that he shall be made an heir of everlasting life.  
26 And this, the firmness of God's promises, the certainty of his oath, the truth of the Holy Spirit witnessing and sealing the infallibility of Gods promise concerning the hearing of our prayers, and the property of true Faith, do evidently prove.  
27 Hither may we add very fitly that most excellent place of Saint Bernard, Serm. 3. the fragm. sept. miser. Where he saith thus, I consider three things in which all my hope consisteth; to wit, God's Love in my adoption, the Truth of his promise, and his Power of Performance. Therefore let my foolish cogitation murmur as long as it list, saying, Who art thou? and, What is that glory? or, By what merits dost thou hope to attain it? For I can answer with sure Confidence, I know on whom I have believed, and I am certain, that in his Love he adopted me; that he is true in his promise; and that he is able to perform it. This is the Threefold cord which is not easily broken, which God letteth down from heaven unto us into this prison: which I pray God we may apprehend and firmly hold, that it may raise us up, and draw us unto the fight of the great God of glory.  
28 This true and saving Faith is the free Gift of God. Ephes. 2.8. Phil. 1.29. The Operation of God. Colos. 2.12. Whose Author and Finisher is Christ. Hebr. 12.2.  
29 Therefore Faith is not the merit of works foregoing, but the foundation of works following.  
30 Neither doth God immediately work it in our hearts, but the Holy Ghost by the Word of the Gospel, as by an heavenly light, doth kindle the light of Faith in our hearts, which by na●●re are altogether dark. Faith cometh by hearing, and hearing by the Word of God. Rom. 10.17.  
31 Unto the Word there are also added the Sacraments, which serve for means to beget and nourish Faith in us.  
32 Therefore to look for heavenly raptures, without and beside the Word of God, is the property of those that will not be contented with the means that God hath instituted and ordained.  
33 True Faith is not dead. Jam. 2 17. For the Spirit of God worketh it in our hearts by the lively Word of God.  
34 Yea rather it is Operative and Working. Galat. 5.6.  
35 That Energy or working of Faith is Twofold: One, by which it relieth on Christ the Mediator declared in the word of the Gospel, and apprehendeth and layeth hold on his benefits; and Another, by which it worketh through Love.  
36 When as we say then, that Faith doth justify, and Faith alone: we are to expound these two propositions.  
37 Faith doth justify; not in respect of the excellency or dignity thereof, nor in respect of the latter Energy or working: but because it apprehendeth and sayeth hold on Christ the Mediator.  
38 Therefore there is no real difference between these, Whether we say that Faith doth justify, as some say, instrumentally; or, as others, Formally.  
39 In the former acception, it i● taken for the Gift of God, kindled 〈◊〉 the heart by the Gospel, or the faithful heart: and so it is an Instrument by which Christ is apprehended.  
40 In the latter acception, it is taken for the very Apprehension of Christ by Faith: and so it is the Formal cause, that is, the reason and manner of o●● Justification.  
41 Neither is there any real difference, whether we say, as some do, tha● Faith doth justify Formally; or, another's, that it is Christ; or, as others, tha● it is Christ's merit.  
42 For it is all one as if you shoul● say, Faith, which apprehendeth Christ, doth justify; or, Christ being a●●●hended by true Faith is our justification; or, The merit of Christ through Faith is imputed unto us to justification.  
43 For the proper Object of savin● Faith is Christ with his merit: and ●gain Christ doth nothing profit us, 〈◊〉 less through Faith his righteousness be imputed unto us.  
44 To speak properly then, Th● Formal cause of our Justification 〈◊〉 Christ's righteousness, that is, his acti●● and passive obedience apprehended of ●s by Faith, and by God imputed unto ●s.  
45 God in his Judgement doth exact of us an account of all his gifts bestowed upon us, that is, of that perfection & integrity in which we were created after his Image.  
46 But he found not in us that integrity, wisdom and righteousness wherein we were created; but in stead thereof, sin and iniquity: for which by the Law, which is the rule of justice, we are accused and condemned.  
47 But here the free Mercy of God steps in unto judgement, and exhibiteth unto us Christ our Mediator and Redeemer: He taketh from us that which is ours, that is, sin and iniquity; and bestoweth upon us that which is his, that is, his obedience which he performed unto the Law.  
48 From this foundation, God who is both Merciful and Just, by a most excellent temper of his mercy and justice, imputeth not unto us our sins, but imputeth unto us Christ's righteousness, through Faith, which resteth and relieth upon Christ as the only Propitiatory.  
49 This Imputation of Christ's righteousness unto us through Faith, is as true and real, as it is true that Christ took upon him our iniquities. Isa●. 53.5.  
50 Remission of sins is grounded on Christ's righteousness: For God doth not remit sins out of error or ignorance, levity or negligence, but for Christ apprehended by Faith.  
51 And thus the Justice and Mercy of God show themselves in our Justification. His Justice shineth in that most perfect satisfaction which Christ made for our sins: His Mercy appeareth in his acceptation of Christ's satisfaction, and the applying of it unto us through Faith.  
52 Again, the Imputation of Christ's righteousness is made, in that our sins are remitted: for the guilt of the person cannot consist with the imputation of Christ's righteousness.  
53 Therefore, as Original sin is not only a want or privation of Original righteousness, but also an evil Concupiscence: So likewise our Justification before God consisteth in the Remission of sins and the Imputation of Christ's righteousness.  
54 With this Remission of sins, ●●putat●on of Christ's righteousness, ●egeneration, and Adoption, there is always joined Renovation by an inseparable union: For Christ doth not only bestow upon us his righteousness, ●ut his Spirit also, which reneweth our nature.  
55 But yet our Justification before God doth not consist in both these joined together.  
56 But Renovation is a Consequent of Justification: and, because through the imbecility and weakness of our nature it is never full and perfect, therefore we cannot attribute unto it the glory of righteousness, as if it were able to subsist before God's judgement.  
57 And this is it which we labour to show, when we say that we are justified by Faith alone.  
58 Where the word Alone doth not determinate Faith the Subject, as if justifying faith were at any time alone, and separate from Charity, and other Christian virtues.  
59 For True Faith is a lively Faith, and not a dead Faith: It worketh by Love, and is not without works.  
60 But that Exclusive particle, or word Alone, doth determinate ●he Predicate; because the Righteousness of Christ alone (the power of apprehending whereof belongs to Faith alone, and not to works) is imputed unto us o● Justification.  
61 We do not deny then that the Holy Spirit doth kindle new motions in the regenerate, and that those th●● are justified do walk in good works.  
62 Nay rather we say plainly, Where there are not those new motions stirred up by the Holy Spirit, neither is that true Faith as yet kindled. We say plainly, that Good works must follow i● those that are justified.  
63 But this it is which we deny, That either these new motions are habitual righteousness of force before God; or that these good works are actual righteousness, on which we may rely before God's judgement.  
64 But indeed all the certitude of our confidence is in the precious blood of Christ. August. In Meditat.  
65 For woe unto men even of the best and most laudable life, if God setting aside his mercy, proceed to their examination in his justice.  
66 We therefore urge Exclusive particles in matter of merit, in application, and in form of justification:  
67 For fear lest that works should seem to be set up, either as the merit, or means, or form of our Justification before God.  
68 But it is the grace of God only, which through Christ alone by Faith alone apprehended, doth justify us.  
69 The end of this saving Faith is the salvation of our souls and life everlasting. 1. Pet. 1.9.  
70 For by Faith we have not only access unto grace, but we also stand in grace. Rom. 5.2. And we are kept by the power of God through Faith unto salvation. 1. Pet. 1.5.  
71 But yet notwithstanding Faith can be no more separate from Love and Charity, than the Rays from the Sun, and the Heat from the Fire: fare be it from us to say, that Faith is form by Love and Charity.  
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 testimony of good works, is no better than an image or carcase altogether without life.  
73 Therefore works do testify th●● there is true Faith, as breathing dot● testify that there is Life: bus yet they are not the life of Faith:  
74 As good fruits do testify that th● 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 witnesseth ●o●● by word and by example, that those which through Faith in Christ are justified before God, if they afterwards cherish and make much of their firme● contrary to conscience, they do both lose Faith, and consequently also the grace of God, righteousness, the Holy Spirit, and eternal life, and also incur eternal damnation, unless by true repentance they return again unto God.  
77 Therefore let these admonitions of the Apostles always sound in our ears, 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 yourselves 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 author 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 Theological Aphorisms 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 always joined as an inseparable companion.  
2 For even as a man by Carnal Generation is made partaker of Natural Life, after which do follow Natural motions.  
3 So he that is born again of the Holy Spirit by Regeneration, is made partaker of Life Spiritual, after which do also follow motions Spiritual.  
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 only 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 witness 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 virtue 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 deceitful Hypocrisy is excluded, which is a counterfeit show of inward piety: which indeed is none at all, unless it be also demonstrated by good Works.  
11 As therefore Faith the Queen hath Contrition for her Usher 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. the fid. & operibus.  
13 But, Where Good Works appear not without, neither will I believe that there is Faith within. It is the saying of John Husse.  
14 Neither is it any hard matter to assign the cause of this near 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 itself by Love and Charity.  
16 He that believeth is born of God. John 1.13. He will therefore resemble the nature of his Spiritual 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 ●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. ●1.  
18 From hence the Apostle concludeth: Hereby we do know that we know him, if we keep his commandments. ●. 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 spiritual Light of the Soul: But, if there be Light within, it will show forth the Rays without. Matth. 5.16. Let your Light so shine before men, etc.  
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 victory which overcometh the World. 1. John 5.4. And, What is the World? The lust of ●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 security, and delight themselves in filthiness and impurity; how can they have inward purity 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 only be freed from the Tridentine accusation, as if we preached only Confidence and Assurance remote from all piety; but also that all vain opinion and persuasion of Faith might be taken away from all sinners that live in security.  
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 only do Good Works proceed from Faith, but, to speak the truth, there are no good works unless 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 only which are done according to the Canon and rule of the moral 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 natural power of freewill, but is the Gift of the Holy Ghost: Therefore from what we said, that works must proceed from Faith, we infer further, That there are n● works good indeed done by men, except they be regenerate by the Holy Ghost.  
31 For men by nature are dead in sins. Ephes. 2.5. Coloss. 2.13.  
32 As therefore those which are not yet regenerate have no spiritual life: So also they have no spiritual works pleasing God.  
33 Rightly therefore disputeth S. Augustine, and with much vehemency: Those works, which seem to be good, if they be without Faith, they are no better than Sins, or, at best, but shining sins. Lib. 3. ad Bonifac. cap. 5. as also in many other places.  
34 Anselm disputeth thus, That all the life of infidels and unbelievers is sin: because without the chief good nothing is good. Upon the 14 Chap. to the Romans.  
35 Which opinion of his whosoever hold to be cruel, they themselves are cruel 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 necessary that those works which are truly good proceed from Faith, we might gather many other things. For from thence it follows, 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 Christ's 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 justify us.  
42 But this we say, That those good works are therefore and 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 work● (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 denies 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, overthrew that difference.  
51 Our Good Works are due Debts unto God: Luke 17.10. Therefore we merit nothing by them.  
52 Our Good Works are imperfect and unclean, forasmuch as our Renovation itself is not altogether absolute and perfect in this life: How then can we by them merit eternal 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 fare from meriting by them any thing at God's hands, that he is rather indebted to God for them. Bern. Ibid.  
54 If Good works could merit eternal life, than they ought and might be done to that end and with that intent, that thereby we might obtain the reward of eternal life: But works done with such intent are not truly good works. For true love is not mercenary, 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 justify, and to merit eternal life.  
56 But if Righteousness be by Christ, then is also Salvation by Christ: For, He that believeth on the Son, hath everlasting life. John 3.36.  
57 The nature of a merit requireth, that the work by which we merit he 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 own unto God: And therefore no merit.  
58 Again, The nature of a merit requireth, that it be profitable and useful 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 equal unto the thing which we are to receive in lieu of it: But what proportion is there between our works and eternal life? And therefore they cannot merit.  
60 Eternal 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 God's hands so much as a crust of daily bread, but we are compelled to pray unto God every day, Give us this day our daily bread: How then can we merit eternal life?  
63 Let others, if they will, seek after Merit: but let us study to find 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 Charity, the Tokens of secret Predestination, the Presages of future felicity, the Way to the kingdom, but not the Cause of reigning there. Bern. tract. de Grat. & lib. Arbitr. sub finem.  
65 Although yet Good works are not necessary 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 necessary many ways. 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 glorify God by our Good Works. 7 That the most Holy name of God and his Word be not for our sakes evil spoken of.  
67 In respect of our Neighbours, they are necessary. 1 Because we are to help them according to our ability. 2 Because we are to edify them by our good example. 3 Because we are to avoid scandal. 4 Because we are to stop the mouths of Backbiters and Slanderers, by doing good.  
68 In respect of the regenerate themselves, they are necessary. 1 Because they are to testify by newness 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 darkness. 3 To show forth the true fruits of Faith, and to make their calling and election sure. 4 To avoid the suspicion of Hypocrisy. 5 To escape pains temporal and eternal, which are the rewards of evil 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 obtain of God rewards Corporal and Spiritual.  
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 often to be urged, and earnestly insisted upon, That we entertain not once any such thought, as if remission of sins, and justification by grace, were any privilege for ungodliness.  
71 When as God of his mere goodness 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 ●ext but one going before, maketh three ranks 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 and Fear 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 humanity due unto our Neighbour, according to the second Table of the Commandments; to wit, That we give all due Obedience and Reverence to our Superiors, that we afford Counsel and help to our equals, and that we defend and instruct our inferiors. Bernard. Serm. 3. de adv. Domini.  
75 To live soberly, hath respect unto Ourselves: And it requireth the Keeping of our bodies under, and the moderating of our passions. There is no victory more glorious then for a man to overcome himself.  
76 After the same manner doth our Saviour, (being about to show the manner of doing Good works, contrary to the practice of the Hypocritical Pharisees) He doth, I say, make three kinds of Good Works: Alms, Prayer, & Fasting  
77 By the name of Alms (by a Figure called Synecdoche, by which, A ●art is put for the whole) we are to understand all offices of Love and Charity due unto our Neighbour: From whence proceedeth the difference between Corporall and Spiritual Alms, comprehended in these verses; 
Vifito, Poto, Cibo, Redimo, Tego, Colligo, Condo:  
Consul, Castiga, Solare, Remitta, Fer, Ora.   
In English thus, 
To visit sick and prisoners:  
To give drink to the dries  
To feed the hungry: To redeem  
Men in captivity:  
To cover them that naked are:  
Poor strangers to invite:  
The harbourless within thy house  
To lodge with thee at night.  
To counsel such as counsel need:  
The faulty to chastise:  
To comfort such as comfort want:  
To forgive injuries:  
To bear with such as froward are  
In their infirmity:  
To pray for such as are cast down  
In their adversity.   
78 By the name of Prayer likewise we understand all religious and devout service which we own unto God: For, That our Prayers may be accepted of God, and be pleasing unto him, it is necessary that they proceed from true Faith, Fear, 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 glory 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 mercy grant unto us for Christ his sake, who is the Author and Finisher of our Faith and 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 Theological Aphorisms concerning the Sacraments.  
1 UNto the Word of the Gospel God hath added the Sacraments, which are the Visible Word;  
2 And, The visible signs 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 hear with our Ears.  
4 The word Sacramentum (which we translate Sacrament) is extant indeed in Scripture: (I mean 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 authors this word Sacramentum is used first for money laid (in deposito) in the hands of the Pontifex, by the Plaintiff and Defendant, by way of caution, that he which was overcome in judgement should forfeit his money, and he which overcame should again receive his own.  
9 Again it is used for that Solemn Oath which Soldiers take, according to a prescript form of words, to bind them to their allegiance and fidelity to the State, and Governors thereof.  
10 From whence afterwards it came to signify generally any kind of oath.  
11 In the Scripture, according to the Latin interpreter, Sacramentum is that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Chaldees Rasa, and the Hebrews Sod.  
12 Ecclesiastical writers by the name of Sacrament understand a Ceremony of Divine institution, by which the good promises of the Gospel are offered & applied to those that believe.  
13 These our Sacraments are Holy and undefiled Mysteries, as Damascen speaketh (4. Orth. fid. cap. 14.) or, as out of the ancients speaketh Jeremy Patriarch of Constantinople (Resp. 1. ad Theol. Wirtb.) 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 believe on him, and to obey him; as Soldiers are bound unto their General 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 most frequently taken for the whole Sacramental action: but sometimes improperly, & by a Synecdoche it denoteth one essential part of the Sacrament, to wit, the outward and visible sign; or (as Ireneus speaketh, lib. 4. cap. 24.) the terrene matter.  
16 So also the Matter of the Sacrament, or the Sacrament as concerning the thing, denoteth the saving fruit of the Sacrament: and sometimes the other essential part of the Sacrament, to wit, the heavenly matter.  
17 But the Sacraments are to be defined by actions: For wheresoever the Sacraments are instituted, there are certain actions prescribed and required; neither have the Sacraments their essential integrity unless those actions prescribed by God be also added.  
18 Now these actions are sacred and solemn; because instituted by God: because in them God worketh with us; and in them we have to do with God.  
19 God it is, who not only at the first did institute the Sacraments, and commend them unto his Church: but also doth even to this day dispense heavenly benefits by them, by the mediation of man's ministry.  
20 The Sacramental dispensation doth consist in Giving and Receiving.  
21 The Giving doth denote the action of him that doth administer, prescribed by God: The Receiving doth denote the taking of the Sacrament.  
22 In both, we must distinguish between the Thing and the Manner of the thing. Giving and Receiving are simply necessary: but the Manner of giving and receiving admits of some liberty.  
23 To God alone is the power of instituting Sacraments to be ascribed.  
24 For it is one and the same who doth confer grace and institute the means of grace.  
25 Well therefore saith Thomas (p. 3. q. 64. art. 2.) The virtue of the Sacraments is from God alone: Therefore God alone is the institutor of the Sacraments.  
26 Where also he addeth these things worthy our remembrance: The Apostles and their successors are Gods Vicars, as concerning the regiment of the Church instituted of God by Faith and the Sacraments of Faith: Wherefore, as it is not lawful for them to constitute another Church; so neither is it lawful for them to deliver any other Faith, or institute any other Sacraments. But the Church of God is said to be built and constituted by the Sacraments which flowed from the side of Christ hanging on the Cross.  
27 God also doth dispense the Sacraments, not Immediately, but Ordinarily by the Ministers of the Church.  
28 For they are the dispensers or Stewards of the mysteries of God. 1. Cor. 4.1. and, Labourers together with God. 1. Cor. 3.9.  
29 Seeing then the Minister is here an Agent not in his own name, but in God's name: Therefore his worthiness or unworthiness can nothing add to or take from the efficacy of the Sacraments.  
30 
The Sacraments for virtue are the same:  
Although the Minister be too too blame.   
31 The Ministers work here but as Instruments. Now we know that instruments work not according to their own proper form, but according to the virtue of him that moves them. Thom. p. 3. q. 64. art. 5.  
32 From whence are these similitudes of the Ancients. How that the life of the Minister doth no more take away the benefit of the Sacraments; no more, I say, than a dunghill or dirty place, by which the sun passeth, doth pollute and defile the light thereof. And again, How that it matters not whether the water be conveyed through a pipe of stone, or a pipe of silver. And again, How that the figure and impression of the seal is all one, whether it be made with a gold ring, or one of iron. August. Tract. 5. in Joan. lib. 3. de Bapt. cap. 10. and Nazianz. orat. de Bapt.  
33 And this also we add concerning the Intention of the Minister, That it is not absolutely and necessarily required to the perfection and fruit of the Sacrament.  
34 For that Non-intention (if I may so speak) is a species of blemish or malice in the Minister. What then is true of the Genus, is also true of the Species.  
35 Furthermore the Sacraments were instituted only for men, and such men as are living: Therefore they are only to be administered unto such.  
36 Two things are required unto a Sacrament: The Word, and the Element or outward visible thing.  
37 Let the Word be added unto the Element, and it becomes a Sacrament. Aug. de cat. c. 3. & tract. 80. in Joan.  
38 By the Word is understood, 1. God's institution, by which the Element (having received the calling of God, as Ireneus speaketh l. 4. cap. 34.) is separated from common use, and destinated to a Sacramental use: 2. The proper promise of the Gospel which is to be applied and sealed by the Sacrament.  
39 And therefore we must judge of every Sacrament, by God's institution, or (which is all one) by the proper place in which Gods institution is described and set down.  
40 And because every Sacrament hath its own peculiar institution, therefore also it hath its own peculiar administration, as its proper form.  
41 And therefore the substantial words of the institution of the Sacrament are in no wise to be altered or changed.  
42 The Sacraments in the Old Testament are two, as likewise also in the New: 1. Circumcision in the Old, unto which answers Baptism in the New; and the Paschall Lamb in the Old, unto which answers the Supper of the Lord in the New.  
43 If any other be added unto these, they want either God's institution, or the outward Element, or the proper promise of the Gospel.  
44 The Ends of the Sacraments are many: but two only are Principal; the rest are Subordinate, and lesse-principall.  
45 The First principal end is, That the Sacraments may be the instruments, means, and conveyances, or conduits by which God exhibiteth, offereth and applieth unto those that believe, the proper promise of the Gospel concerning remission of sins, justification, and life everlasting.  
46 Whatsoever is compatible and agreeable unto the Word, that also is not to be denied unto the Sacraments, which are the visible word: But the word of the Gospel is such an instrument: And therefore also the Sacraments.  
47 By the Sacraments we are received into the Covenant of God, and are preserved in it: But that Covenant, is the Covenant of grace: And therefore the Sacraments are instruments of grace and salvation.  
48 Therefore we descent and departed from those who derogate and detract from the Sacraments, making them only bare signs signifying grace.  
49 The Ancients indeed sometimes call the Sacraments, Signs: But they understand Signs sealing, or (as it is expounded in August. Confess. art. 13.) Signs testifying concerning the grace of God towards us.  
50 In which sense the word Sign or token used in Gen. 17.11. the Apostle expoundeth by the word Seal. Rom. 14.11.  
51 So also sometimes the outward Element of the Sacrament is called a Sign; yet not barely signifying an heavenly thing absent, but offering and delivering an heavenly thing present, and Sacramentally united unto the Element.  
52 For it is a sign that signifieth or signeth the invisibility of the thing signified or signed; but presupposeth not the absence thereof.  
53 A Sign is a Thing beside the Species which it representeth to our senses; and of itself causeth us to call to mind somewhat else. August. 2. the doctr. Christ. cap. 1.  
54 Therefore they that from hence, That it is a Sign, do gather that one essential part is absent, do it certainly for lack of wit and want of learning.  
55 We descent and departed likewise from those also who attribute too much unto the Sacraments; in that they affirm and aver, that they confer grace (ex opere operato) even upon the outward act and administration thereof.  
56 Which their Position or Opinion they expound thus, That there is not required any good motion in the Receiver, but that the Sacraments have a supernatural virtue in themselves, by which they are the cause of Grace, as fire is the cause of Heat.  
57 But as the Word profits not, not being mixed with Faith. Hebr. 4.2. So neither do the Sacraments, which are the Visible Word.  
58 Neither doth it profit any thing, to have a benefit offered, unless there be one to receive it. The Word and the Sacraments are Gods Hands, by which he offereth unto us: But it is the Hand of Faith, which must receive what is offered.  
59 Well saith Hugo (5. de Sacrament. pag. 9 cap. 2.) The spiritual Gifts of grace are as it were certain Invisible Antidotes: In the Visible Sacraments they are as it were in certain Vessels offered unto man. Now, As that which is in the Vessel is not of the Vessel, but is drawn with it: So Grace is not from the Sacraments, or of the Sacraments, but is derived from an eternal fountain; and is sucked from thence by the Soul, in the Sacraments.  
60 And seeing that the Sacraments in general have assigned unto them this end: from hence it may be gathered, That we are to attribute the same unto the Sacraments of the Old Testament.  
61 For unto Circumcision was added that promise, of being received into the Covenant of Grace, which is Emphatically set down in those words, I will be a God unto thee, and to thy seed after thee. Gen. 17.7. Which words are to be expounded out of Levit. 26.12. Jer. 31.1. Mat. 22.32. And it will appear that in them is contained a promise of God's grace, his special inhabitation, or indwelling, and eternal life.  
62 Therefore we descent & departed from those, who dispute, that the Sacraments of the old Testament were not Instrumental causes of Grace: as if they had not some virtue from the passion of Christ etc.  
63 The lesse-Principall end of the Sacraments is, To be Signs and Seals of God's love towards us, instituted and ordained for the confirming and strengthening of our Faith.  
64 For the Apostle calleth Circumcision, A seal of the righteousness of faith. Rom. 4.11. And the proper use of a Seal is, as we know, to testify, confirm, and seal that thing unto which it is annexed.  
65 Whereupon the Godly of former ages in time of danger did fetch solid comfort and consolation one of Circumcision, 1 Sam. 14.6. and 17.16, 36.  
66 Moreover, what is said of the end of Circumcision, that also is rightly referred to the other Sacraments: For all the Sacraments agree in their Efficient, and Final generical cause.  
67 From hence it is that Baptism is said to be A Good Consciences going unto God for counsel. The word by which it is expressed is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Septuagints in the Old Testament do use, when there is signified ask counsel at the mouth of God. Oecumenius by this word understands an Earnest or Pledge.  
68 The meaning than is, That Baptism doth testify unto our consciences, & confirm the grace of God. And here observe that the foundation of this obsignation or sealing consists in the resurrection of Christ: For (as it is, Rom. 4, 25.) He was raised again for our justification: upon which follows peace of conscience, or peace with God. Rom. 5.1  
69 Hither do we refer that place. 1. John 5.8. There are three tha● bear witness in earth, the Spirit, and the Water, and the Blood. The Paraphrase of which place, according to the scope of the Text, and the Analogy of Faith, is this, That the Holy Spirit in the ministry of the Gospel (which is The ministration of the Spirit. 2. Cor. 3.8.) and the Water in Baptism (which is The washing of water by the Word. Ephes. 5.26.) and the Blood (which in the Lord's supper is offered unto us to drink. 1 Cor. 11.15.) do testify and bear witness concerning the Fatherly goodness and love of God towards us.  
70 Hereupon Tertullian (Libr. de penitent.) calleth Baptism the Obsignation or Sealing of Faith: and Augustine (de Catech. rud. cap. 26. calleth the Sacraments, Seals.  
17 We descent then and departed from those who deny that the Sacraments are Seals sealing unto us the promise of Grace.  
72 Secondary and Lesse-principall ends of the Sacraments we may reckon up many: as, That they are the very Nerves and Sinews of public society, concord, and agreement; That they are the Badges and cognisances by which the Church is distinguished from other assemblies; That in them we are tied and bound unto God, to Faith, and to Obedience; That they are the Types and resemblances of virtues, but especially Love, etc.  
73 The Schoolmen dispute, That in or by some Sacraments there is a Character imprinted.  
74 Which they describe after this manner, That it is a spiritual stamp imprinted by God alone in the soul of man at the receiving of the Initerable Sacrament, (that is, the Sacrament of Baptism, which is not to be reiterated or repeated) remaining Indelible, ordinarily.  
76 About the Quiddity, Subject, and End of this Character, we might reckon up their wonderful strange and miserable jars and contentions.  
77 But we conclude with Biel (4. Sentent.) That neither necessary reason doth demonstrate, nor evident authority prove, that we are to hold any such Character.  
78 For all the authorities brought out of Dionysius, Augustine, Damascen and Lombard, are expounded truly, and more pertinently unto the minds of their authors, of the Sacrament or Sacramental form of Baptism, then of any Character imprinted really in the Soul. This saith Biel.  
79 Therefore that Character of theirs is Indelible indeed: because it is not written at all.  
80 And thus much concerning the Sacraments in general. Out of that which hath been said we gather their definition, after this manner, The Sacraments are sacred and solemn actions instituted by God, in which God, by the ministry of man mediating, doth dispense a certain thing, instituted by his peculiar word, to offer, apply and seal unto those that believe, the proper promise of the Gospel.  
82 Of which that we may worthily partake, and to our salvation, God grant unto us who is the only Author of them, blessed for ever. Amen.   

CHAP. XVII. Wherein are contained Theological Aphorisms concerning the Sacrament of Baptism.  
1 Baptism is the Porch or first Gate of Grace, the Entry into the Church, the Key of the Kingdom of heaven, and ●he Investiture of Christianisme, or ●●e putting on the robe or livery of christianity.  
2 And therefore being the first Sacrament of the New Testament, it is ●or that cause called the Sacrament of initiation.  
3 Baptism, generally taken, signifies any washing, dipping, or dying, whether it be done by immersion, affusion, or aspersion.  
4 It is taken Metaphorically in Scripture, for the Cross and calamities. Matth. 20.23. for the visible and large effusion of the gifts of the Holy Ghost. Acts 1.5. for the miraculous passing of the Israelites through the sea. 1. Cor. 10.2.  
5 It is taken Synecdochically, for the doctrine, and indeed the whole ministry of John the Proto-Baptist, that is, which first baptised. Matth. 3.11.  
6 Specially and by way of Excellency, yea and by the common use of the Church, it is taken for that solemn mystery of Initiation, to wit, the first Sacrament of the New Testament.  
7 Which, in respect of one of the Essential parts thereof, is called Water. John 3.5. In respect of its Essence, T●● washing of water by the Word. Eph●● 5.26. In respect of the Effect thereof, The washing of regeneration, and renewing of the Holy Ghost. Tit. 3.5. In respect of the Type thereof which went before, Circumcision made without hands. Coloss. 2.11.  
8 The Prime Author of Baptism, and therefore the Proper and Principal Cause, is God.  
9 For God by his prophets in the Old Testament did preach by Types and Prophecies concerning this saving Liverer ●r washing of Baptism.  
10 The Types are, Noah's ark in the ●loud. 1. Pet. 3.20. Circumcision. Coloss. 2.11. The passing of the Israelites through the red sea. 1. Cor. 10.2. Waters mixed with the blood of the bird that was killed, which cleansed the leprosy, Levit. 14.6, 7. The water of Expiation, or Separation, whereinto were drewed the ashes of the red heifer. Numb. 19.17, etc. Divers washings, ablutions, and aspersions used by the Jews. Heb. 9.10. The water of Jordan, by which Naaman was cured of his leprosy. 2. Kings 5.14.  
11 The Prophecies consist partly in proper words, and partly in words Allegorical. The Lord sitteth upon the flood. Psal. 29.10. There is a river, the streams whereof shall make glad the city of God. Psal. 46.5. The Gentiles shall bring thy sons in their arms. Isai. 49.22. I will sprinkle clean water upon you: and you shall be clean from all your filthiness. Ezech. 36.25. It shall come to pass that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live. Ezech. 47.9. In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness. Zechar. 13.1. A fountain shall come forth of the house of the Lord, and shall water the valley of Shittim. Joel 3.18.  
12 The same God it is, which sen● John to baptise, or to baptise with water. John 1.33. From whence it is said, That his Baptism is from heaven. Matth. 21.25. and the Pharisees, refusing to be baptised of him, are said to have rejected the counsel of God. Luke 7.30.  
13 This Divine Institution of Baptism, Christ after his death and resurrection did as it were renew by a solemn promulgation, and command to continue the same throughout the whole world.  
14 Therefore the Baptism of John was the same Sacrament with the Baptism of Christ, that is, which Christ administered by his Apostles, and doth at this day administer by the Ministers of the Church: It had also the same efficacy; neither was it necessary that after the Baptism of John the Baptism of Christ should be received.  
15 The same Causes and the same ●●fects do argue that the Sacrament of baptism, both Johns and Christ's, was ●he same.  
16 Yet notwithstanding we do not ●eny but that with the Baptism of the apostles there was joined also the visi●●e effusion of the miraculous gifts of ●●e Holy Ghost: which was wanting ●o John's Baptism.  
17 Now God administers this Sacrament, not Immediately, but by the Ministers of the Church, unto whom his doth Ordinarily belong, as unto ●he Stewards of the mysteries of God. ●. Cor. 4.1.  
18 Again, Forasmuch as they are ●●e Ministers of another's good, their ●ites do not take away the essence and benefit of Baptism.  
19 And therefore even Hereticks ●●emselves, if they do observe the Sub●●antialls of Baptism, they do administer true Baptism.  
20 Which also we determine in that ●●use, when the Minister of the Church privately and secretly doth favour and ●●erish an heresy contrary to the truth ●f Baptism, and the doctrine of the church.  
21 But those which are baptise by Heretics without the invocation o● the Holy Trinity, and afterwards com● unto us, we pronounce that such ar● to be Baptised; but we: do not say, Rebaptised: For it is not to be beleeve● that they were ever baptised, whosoever were not baptised In the name of the Father, and of the Son, and of the Holy Ghost.  
22 The external Element of Baptism is water; water natural and elementary.  
23 Whosoever therefore do either substitute and use in stead of water an● other liquor, or any other external Element; or else are of opinion that they may be substituted & used in the stea● thereof: They depart from God's institution.  
24 But yet Baptism is not simpli●● water; but the washing of water by th● Word. Ephes. 5.16.  
25 Therefore neither Water without the Word, nor the Word without the Water, hath the nature, force, and virtue of Baptism.  
26 That Word is the word both of Command and of Promise.  
27 For the Apostles are commanded to go and teach all nations, Baptising them in the name of the Father, and of the Son, and of the Holy Ghost. Matth. 28.19. And there is a promise added, That he that believeth and is Baptised, shall be saved. Mark 16.16.  
28 Therefore, according to this word, all the Holy Trinity, The Father, the Son, and the Holy Ghost, are present at Baptism, as at the Baptism of Christ, who is the Head of the Church. Ephes. 1.22.  
29 The Father, for his Son our Mediators sake, doth receive him that is Baptised, into grace: The Son by his own blood doth cleanse him from all his sins: The Holy Ghost doth regenerate and renew him unto eternal life.  
30 And, if all the most sacred and Holy Trinity be present; then also Christ God and Man is certainly present, and by his blood washeth him that is Baptised, from all the filthiness of his sins.  
31 From whence it is, that the Ancients say, and Luther repeats it, That Baptism is red with the blood of Christ. August. tract. 11. in Joan. Beda in Psalm. 80.  
32 We must not therefore look upon the water of Baptism according to the natural properties and use that it hath in common life: But we are to have an eye unto it as it is a Sacrament, and means sanctified by the word of God, with which and by which all the most sacred and Holy Trinity doth work in those that are Baptised, unto their salvation.  
33 The Form of Baptism is to Baptise 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 Son, and of the Holy Ghost.  
34 And forasmuch as it is the Form which gives being unto a thing: Therefore, if this Form of Baptism be changed, it shall be no longer a Sacrament.  
35 Whether the party Baptised be sprinkled or dipped Thrice or but Once, it matters not to the integrity and perfection of Baptism. The usual rites and custom of the Church in these indifferent things is to be observed.  
36 By the Three sprinklings or clippings, the Trinity of Persons is signified; and by One only, the Unity of the Divinity or Godhead.  
37 Those words, In the name, or, On the name of the Father, and of the Son, and of the Holy Ghost, have a great Emphasis; which is accurately and frequently to be expounded to the godly and devout auditory 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, and at his command.  
39 For he declareth that the true God, which is One in Essence and Three in Persons, is called upon over him that is Baptised.  
40 Moreover, those words do evidently witness that every Person of the most sacred and Holy Trinity is present at Baptism, by the presence and efficacy of grace: to wit, The Father for the merit of his Son doth receive him that is Baptised, into grace; and doth seal him by his Holy Spirit, unto salvation.  
41 Whereupon those that are Baptised are called the Sons of God, Christians, and Spiritual men, in respect of the Father, of the Son, 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 Son, through the Holy Ghost created the first man: So is it at the Sacrament of Regeneration, where all the most Holy and blessed Trinity doth work in like manner.  
43 Last of all, By those words, he that is Baptised in the name of God, is bound to acknowledge him, and to call upon him as the true God, and serve him all the days of his life.  
44 For you must be baptised, as we have received; and believe, as we are Baptised; and glorify the Father, the Son, and the Holy Ghost, as we have believed. Basil. Epist. 78.  
45 From this Fountain flow forth all the praises which are extant in the writes of the Apostles concerning the saving fruit of this mystery.  
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. Sin's 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 amiss, to consider the Baptism of Christ, by which Our Baptism is consecrated: For what was done there in visible signs, we must not doubt but that the same is done at our Baptism after an invisible manner.  
48 The Father for Christ his sake receiveth us to be his Sons: The Son by his blood washeth us: The Holy Ghost regenerateth and reneweth us, and prepareth himself a dwellingplace in us, and openeth the gate of Paradise unto us.  
49 We sticking close to the literal sense of the words (as we must always do in articles of faith) do firmly believe that Baptism is an effectual means by which man is regenerated and renewed unto eternal life.  
50 Which end comprehends in it, Adoption, Remission of sin, Engraffing into Christ, Sanctification, and the Inheritance of eternal life.  
51 But we deny that Baptism doth either imprint an indelible character; or confer grace (ex opere operato) upon the work done, or outward act of administration; or that it doth take away and altogether blot out both sin and the punishment thereof. For concerning this matter the Scripture is silent.  
52 Furthermore, seeing that in Baptism God doth make a Covenant of grace with man, certainly the efficacy thereof endureth throughout a man's whole life.  
53 For the Covenant of God is not made of no effect by reason of our unbelief. Rom. 3.3.  
54 Therefore though we should for our parts go never so fare astray from this covenant, yet by true and serious conversion we may return, and be received again into it.  
55 Unto whom this Sacrament appertaineth and belongeth, we learn even from Gods own institution: by which it is commanded, that all nations should be baptised.  
56 Yet the order and manner which Christ there hath prescribed, is to be observed: that is, That they which are of age to hear the Gospel, should first be taught, and then baptised.  
57 Seeing then all are either infants, or of years: we must answer distinctly concerning both.  
58 Those Infants are to be baptised 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 Baptism (although it be doubted of by some) nor yet those who at their birth have some external defect, etc.  
60 But those which are not yet born, are excluded: For a man cannot be born again, unless he be first born. And so are also the children of Infidels and unbelievers to be excluded, as long as they are under their tuition.  
61 Those of years are to be baptised, who being instructed concerning Christ do profess the Christian religion.  
62 Neither here are women excluded: as it is confirmed by the practice of the Apostles, beside other arguments. Acts 8.12. and 16.15.  
63 For the confirming of this our opinion concerning the baptising of infants, out of Scripture serve many things: and it will be useful for us to consider these following Hypotheses or suppositions.  
64 First, Infants are conceived and born in sin: 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 only to them that means, to wit, Baptism, which succeeded in the place of Circumcision.  
67 Beware of saying, That Baptism is not profitable unto infants, forasmuch as yet they neither do not can believe:  
68 Because in Baptism, and by Baptism, the Holy Spirit doth so work in Infants, that it is, no less than Circumcision, A seal unto them of the righteousness of Faith. Rom. 4.11.  
69 For although we cannot understand after what manner the Holy Ghost worketh: yet we must not therefore deny the working of the Holy Ghost.  
70 If a question be moved concerning Infants departing without Baptism: we must proceed distinctly.  
71 Those which are without the Church, are left to the judgement of God.  
72 But those which being born of Christian parents, by reason of some case of urgent necessity could not be baptised; or those which die in their mother's womb: those I say, by the prayers of their parents and the Church may be commended unto God; but are not excluded from the fellowship of the kingdom of heaven.  
73 It remains now that we speak something concerning certain Circumstances which are wont to be observed at the administration of Baptism.  
74 Impious and superstitious ceremonies are to be rejected.  
75 But what rites and ceremonies are of their own nature indifferent, and of a middle rank, and not repugnant to the Analogy of faith, but rather commended by the authority of the Apostles and the Primitive Church, and further, do make the action, use, and efficacy, yea the necessity and dignity of Baptism more conspicuous to the eyes of the ruder sort: such as those are not Simply, and to the scandal of the Church, to be rejected.  
76 Exorcism is to be expounded after this manner, That it is a testimony that infants are by nature under spiritual captivity in the kingdom of the Devil; That by the virtue and efficacy of Baptism they are translated from the kingdom of Satan unto the kingdom of Christ; That the end of the Ecclesiastical ministry consisteth not only in the application of Christ's benefits, but also in a continual warring and fight against Satan.  
77 But the Church hath liberty to propose and expound the doctrine concerning original sin, the power and kingdom of Satan, and the efficacy of Baptism in other words more agreeable unto Scripture. Chem●it. part. 3. loc. Theolog. pag. 178.  
78 It is a most ancient custom, a● the Baptism of infants, to have Sureties, which we call Godfathers and Godmothers: Whose office it is, First, to pray for them, that God would receive them into grace by Baptism; Secondly, by their answering to repeat that, which Christ, as the mouth of the infants, hath witnessed for them; Thirdly, to instruct them in the principles of religion, if their parents be dead.  
79 Imposition of names is rightly used in Baptism: not only because it was formerly used in Circumcision; but especially, because it puts us in mind that in Baptism our names are written in the book of life. Luke 10.20. Revel. 20.15. and that our names are enroled in the Catalogue of Christian soldiers, from thenceforth always to fight under the banner of Christ.  
80 Concerning other ceremonies and circumstances, more shall be said in another place: One thing only we add, That it were to be wished that at a full congregation in the Church at Morning prayer children were baptised; that so the administration of this most sacred mystery might be performed with more attention and devotion.  
81 Neither yet do we say, that rashly and unadvisedly any man out of his own private fancy may departed from the custom of the Church wherein he liveth: nor do we prescribe Laws for cases of necessity.  
82 From all that hitherto hath been said, we gather That Baptism is the first Sacrament of the New Testament, in which a living man it dipped into water, or sprinkled with water, In the name of the Father, and of the Son, and of the Holy Ghost; that being regenerated and renewed, he may be made an heir of everlasting life.  
83 God, who by Baptism hath received us into the covenant of grace, keep and preserve us in the same even unto the end. Amen.   

CHAP. XVIII. ¶ Wherein are contained Theological Aphorisms concerning the Lord's Supper.  
1the latter Sacrament of the New Testament is, The Lords Supper, so called from the Author and time of the institution thereof, 1. Cor. 11.20, 21, etc.  
2 It is also called The Lord's Table, to distinguish it from profane eating and drinking. 1. Cor. 10.20, 21, etc. And again, The communion of the body and blood of Christ. 1. Cor. 10.16. because therein consisteth the essence of this Sacrament. And again, The Testament of Christ. Luke 22.20. 1. Cor. 11.25. because therein do appear all the requisites of a Testament. And again, The breaking of bread. Acts 2.42. and 20.7. because by it the bread in the Eucharist was prepared of old to be distributed.  
3 It was called by the ancients, the Eucharist, or Giving of thanks. 1. Cor. 11.24. Because solemn thanks were to be given to Christ at the celebration of this Sacrament. Again, It was called, a Synaxis, or coming together. 1. Cor. 11.20. Because this Holy Supper was want to be celebrated in a full congregation in the Church, and was a sign and pledge of their mutual conjunction in Christ. Again, It was called, an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a feast in Love and Charity, by reason of Holy feasting instituted and made of gifts conferred in common. Again, It was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Liturgy: Because it is no small part of public and common service.  
4 The name of Missa which is taken for the Mass, had its beginning from the form of dismissing the people used by the ancients, when they said unto the Catechumeni, to the possessed of evil Spirits, and to the Excommunicate, Ite: Missa est. Beat. Rhenan. super 4. libr. Tertull. adv. Marc.  
5 The Types of this Sacrament in the Old Testament are sundry and divers; but the best are these: The Paschall Lamb. Exod. 12.27, etc. 1. Cor. 5.7. and, Manna, Exod. 16.15. John 6.49. The corn of heaven. Psalm. 78.24. Angel's food, vers. 25.  
6 The Author of this Sacrament, who did both institute and commend it unto his Church, is Christ. Matth. 26.26. Luke 22.19. 1. Cor. 11.23.  
7 Who, seeing that he is true God, and One with the Father and the Holy Ghost, Omnipotent, True, Alwise, our Mediator and Saviour: Therefore, if we desire truly to be his Disciples, we must without any tergiversation, backsliding or unwillingness believe his words and rest on them. John 8.31.  
8 And the Son it is who still to this day doth exhibit unto us his Body and Blood, at the distribution of the bread and wine in the Eucharist, to be eaten and drunk by us.  
9 Believe ye all therefore, that even now the Supper at which Christ sat down, is here celebrated: For there is no difference betwixt this and that: They have both one Author. Do not think it is the Priest or Minister, but Christ himself that stretcheth forth his hand unto thee. Chrysost. Hom. 51. in Cap. 24. Matth.  
10 Yet he doth not administer this Supper now immediately by himself, as he did at the first Institution: But it hath pleased him to use the Ministers of the Church to this purpose; because they are The Stewards of the Mysteries of God. 1. Cor. 4.1.  
11 The Eucharist consists of two things; an Earthly, and an Heavenly: The Earthly is Bread and Wine; the Heavenly is the Body and Blood of our lord Iren. Libr. 4. Cap. 3.4.  
12 That which we see, is the Bread, and the Cup, as our eyes declare unto us: but the Bread and Wine which we are to look up unto with the eye of Faith, is the Body and Blood of Christ. These therefore are called Sacraments; because in them one thing is seen, and another understood: That which is seen hath a Corporeal species, or bodily show; but that which is understood, hath a Spiritual fruit. August. Serm. ad Naoph. Bed. in 1. Cor. 10.  
13 Because therefore Bread and Wine are by Christ's own Institution ordained and appointed for this Sacrament: Neither of these Elements are to be changed for any other, which may have some resemblance with them.  
14 Nothing can be better here, nothing more holy, nothing more safe, then for us to be content with Christ's authority alone.  
15 But, as concerning the Bread, whether it be Long or Round, Great or Small; and as concerning the Wine, whether it be Red or White: It matters nothing to the integrity or Perfection of the Sacrament, inasmuch as it detracts nothing from the Institution of the Sacrament.  
16 The Nicene Canon we exceedingly approve. We take not much, but little: that we may know that these things are not taken for Satiety, but for Sanctity.  
17 In like manner whether the Bread be Leavened or Unleavened, we think ' it not much material: neither do we like of that wrangling and jangling about the Bread, which was of old so frequent in the Greek and Latin Churches.  
18 But yet we following the custom of the Church, do use Bread unleavened, for the example of Christ, and many good lessons not to be contemned, which the Unleavened Bread doth afford.  
19 To mingle water with the Wine in the Eucharist we hold it not necessary, forasmuch as there is express mention made only of the Fruit of the vine, Matth. 26.29.  
20 But this we hold necessary, That not only the Bread, but the Wine also is to be distributed to all those that come with reverence to this venerable Sacrament.  
21 Either let them receive the Sacrament in both kinds or in neither: For there can be no division of one and the same mystery without grand sacrilege.  
22 Eating and drinking is distinctly instituted and ordained by that wisdom unto which all humane wisdom concerning the inseparability of the Living Blood from the Living Flesh, must give place: For here we are not to dispute out of humane reason; but we are to look unto the will of Christ, who instituted no imperfect Feast, but with the meat added drink also. Andr. Fric. 4. the Reip. emend. Cap. 19  
23 What God hath joined together, let no man put asunder. Matth. 19.6.  
24 We do not dislike searching out divers Analogies or Resemblances between the Bread and the Body of Christ, and between the Wine and the ●doud of Christ: but we must beware ●●at we place not therein all the Sacramental office of the Bread and Wine a the Eucharist.  
25 For herein doth that consist, That ●he Bread in the Eucharist be the Communion of the Body of Christ; and the Cup of Blessing, the Communion of the ●loud of Christ. 1. Cor. 10.16.  
26 We hold no Local Enclosing of ●he Body into the Bread, or the Blood ●nto the Wine; nor any Impanation, or Incorporating into Bread; nor any natural Inexistence; nor any Delitescence, concealment, or lying-hid of ●he Body under the Bread; nor any Penetration of two Bodies; nor any Capernaitical Creophagie, or eating of ●lesh which the Capernaites did hold.  
27 For all these are but the dreams of humane Reason, being too curious to inquire into the manner of the Sacramental presence: and they proceed for the most part from a lust and desire to calumniate.  
28 But this we hold, according to the Apostle, That the Bread in the Eucharist is the Communion of the Body of Christ; and the Wine, the Communion of the Blood of Christ.  
29 The Form of this Sacrament consists in the Blessing of the Bread and Wine; and in the Distributing of the Bread and Wine so blessed; and in the Eating and Drinking of the Bread and Wine so distributed.  
30 This Sacramental Blessing consists not in any Magical conversion of the Bread into the Body of Christ, and the Wine into his blood, by any virtue lying hid in the words:  
31 But it is a sacred and efficacious destinating or setting a part of the external elements to a Sacramental 〈◊〉: which is therefore called Consecratine.  
32 When the Minister therefore of the Church, following the institution of Christ and the example of his Apostles (concerning which speaketh Gregory, Lib. 1. Cap. 63. in Registro: and Platina in the life of Sixtus the first, and many others) when the Minister, I say, doth repeat the words of institution, saying first over the Lord's Prayer: we must not in any case think that it is a mere Historical reading of the Text.  
33 For, First, The Minister doth testify, that he neither doth, nor hath any will to do any thing according to his own will and pleasure, or in his own name; but that as the lawful Steward of the Mysteries of God he doth execute his function in performing this sacred and solemn action in the name of Christ.  
34 Secondly, He doth by this means set apart the Bread and Wine for an Holy use, that afterwards they are no more mere Bread and Wine, but the Sacraments of the Body and Blood of Christ.  
35 Thirdly, He doth earnestly pray, that Christ would be mindful of his promise, and vouchsafe to be present at the Sacramental action, and distribute both his Body and Blood together with the external Elements, or the Bread and Wine.  
36 Last of all, He doth testify that by virtue of the Lords institution and promise, the Bread in the Eucharist is the Communion of the Body; and the Cup of Blessing, the Communion of the Blood of Christ: and further doth admonish all those that intent to receive the Sacrament, to remember that they are Christ Guests, to rely on his words with true Faith, and to come with due preparation, that so they may receive it unto their salvation.  
37 But thus much we must know, That the Scripture doth not in any place say, that by consecration or blessing, the Bread is turned into the Body, and the Wine into the Blood of Christ. Yea, the Scripture is expressly against it.  
38 And Transubstantiation (a thing barbarous both for Name and Nature) gathers little strength from the Disputation of some of our modern writers, who thus expound it, That the Body of Christ is made of the Bread, not as of the Matter; as it was made of the flesh of the Virgin Marie; but as from a Term (à Quo, or) from whence, as Heaven was made of Nothing, the Night is made of the Day, and the Wine was made of Water.  
39 For besides that they digress from the opinion of their predecessors, (for they held the Essential conversion of the Bread and Wine into the Body and Blood of Christ) they do also involve and entangle themselves in very great difficulties.  
40 For whosoever saith that one substance is converted into another, when it only succeeds in the place thereof, he abuseth names.  
41 Who ever said, that Nothing was transubstantiated into Heaven, or that the Day is transubstantiated into Night?  
42 But if the Body of Christ is made of the Bread after the same manner as Wine was made of Water, it follows, That the Essence of the Bread is converted into the Body of Christ; that the accidents of the Bread do perish; that the Masspriests by the same power do turn the Bread into the Body of Christ, as Christ turned the Water into Wine: And so they become the Creators of their Creator, and Makers of their Maker. Stella Clericorum.  
43 It was a Sacrament that Christ would institute, and not a New creation: It was the Communion of his Body and Blood by the external Elements of Bread and Wine, that Christ would institute, and not the Transubstantiating of them into an heavenly matter.  
44 And that it may appear how little or no foundation there is for Transubstantiation in these Words of Christ, This is my Body, We will pas● by all others, and hear only w●● Biel, the Compiler of School-divinity, saith concerning this matter.  
45 Thus saith he (Lib. 4. Sent. Di● 11. q. 1. Art. 3. Dub. 1.) All Affirmati●● Propositions, in which the Terms signifying Bread and Wine are put into Nominative case, are false. As, Brea● is the Body of Christ; That which Bread, is, was, shall, or can be the B●dy of Christ. (He disputes upon th● Hypothesis of Transubstantiation Again, Those Propositions are tr●● in which the Term (à Quo, or From whence, that is, the Bread and th● Wine, is expressed by the Ablative c●● with a Preposition (Ex, or De) Of, ●● From: or the Term (ad Quem, or Whereunto, that is, the Body and Blout of Christ, is expressed by the Accusative case with a Preposition. So the these Propositions (if they be founding Scripture) are true: Of Bread is mad● the Body of Christ, Of Wine is made th● Blood of Christ; and these likewise a● true (if they be found in Scripture Bread is changed, converted, or Transubstantiated into the body of Chris● etc. So saith Biel.  
46 Therefore down falls all their work, which for the rearing up of their tower of Transubstantiation, they build upon these words of Christ. For there is not any place to be found in Scripture where Christ saith, Of this bread is made my Body, Of this Wine is made my Blood.  
47 Upon their Transubstantiation, ●he superstructure is, The Reposition, or laying up, Circumgestation, or carrying about, Adoration, or worshipping of the external Elements. Therefore we may pass the same judgement upon them.  
48 The second Sacramental action's, the Distribution: before which goes Fraction, or breaking of the ●read.  
50 Whether the bread be broke before the blessing or after, it matters not much, if so be that it be distributed.  
51 For the breaking of the bread ●oth not constitute a peculiar Sacramental act, but it is an act of the Minister preparing it to be distributed.  
52 Again, It neither adds to, nor ●akes from the integrity and perfection of the Sacrament, whether the external Elements of bread and wine be given into the hands or put into the mouths of the Communicants.  
53 For we are always to distinguish between the Thing and the Manner of the thing, Giving and the Manner of giving.  
54 The Third Sacramental action, is eating and drinking: which hath not respect unto the bread only and apart, or to the wine only and apart, but unto that Bread which is the communion of the Body of Christ, and to that Wine which is the communion of the Blood of Christ. 1. Cor. 10.16.  
55 This eating is neither merely natural, nor merely spiritual, but Sacramental, depending on the Sacramental union of the bread and body of Christ.  
56 As therefore the Sacramental union, by which in the true and lawful use, the body of Christ is united with the bread, and the blood of Christ is united with the wine; So also the Sacramental eating and drinking depends on the institution of Christ, who is true and omnipotent; but it cannot be comprehended by humane reason, neither must it curiously be searched into.  
57 If then thou opposest the spiritual eating to the natural, carnal, physical, local, and Capernaitical: then rightly do we say that the eating of the body of Christ with the bread is spiritual.  
58 But if by spiritual eating thou understandest that whereof John speaketh in the sixth chapter; that appertaineth to the fruit of the Supper, and therefore undoubtedly not to the essence thereof.  
59 The end of the Holy Supper is set down in these words of Christ, Do this in remembrance of me. 1. Cor. 11.24.  
60 Which remembrance hath respect unto the words foregoing, to wit, How that body is eaten in the Supper which was delivered to death for us, and that blood is drunk which on the altar of the cross was poured forth for our sins.  
61 From whence it appeareth, that the primary and principal end of the Holy Supper is the confirming of our faith.  
62 Which comprehendeth in it these fruits: That in the true and saving use of the Holy Supper the promise of the forgiveness of sins is sealed unto us; That the grace received in Baptism ● confirmed in us; That the covenant of friendship and reconciliation between God and Man is renewed in us; That we are again engrafted into Christ; and, That we are fed with incorruptible food, by faith, unto everlasting life.  
63 To speak all in few words, These taken and drunk by us, make Christ to abide in us, and us in him. Hilar. El: the Trinit.  
64 The bread in the Eucharist is called by Ignatius, The Medicine of immortality, and an Antidote against the poison of sin. By Basil it is called, The viaticum or viand of eternal life, and an Apology which is well accepted before the judgement-seat of God. By Damascen it is called, The pledge of the kingdom and the life to come.  
65 Lesse-principall ends we may reckon up many: For by the use of this Sacrament we approve unto God our Obedience; unto Christ our Thankful remembrance of his great benefit; unto Men our Repentance, our Consent in doctrine, and our earnest study and desire after Love and Charity.  
66 But that this mystery is either a Propitiatory or impetratory sacrifice, this we utterly deny.  
67 For there is but one Priest of the New Testament, one Propitiatory sacrifice, one oblation.  
68 Unto the use of the Holy Supper are to be admitted only Christians, and such Christians as can try and examine themselves. 1. Cor. 11.28.  
69 From hence is to be understood, what we may judge of notorious sinners, which will not try and examine themselves: and what also of children, and others, which cannot try and examine themselves.  
70 This true examination consists in the earnest acknowledgement of sins, and detestation of the same; in true faith in Christ; and a steadfast 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 blood of Christ. 1. Cor. 10.16.) Unworthily, shall be guilty of the body and blood of the Lord. 1. Cor. 11.27.  
73 Therefore as concerning the integrity and perfection of the Sacrament, it matters not with 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 we be asked the question; our answer 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 with the body and blood 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 Theological Aphorisms concerning the CHURCH.  
1BY 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 whole 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 kingdom of God by the ministry of the Word and the Sacraments: amongst whom there are always 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 always fight under Christ's banner against the Flesh, the World, and the Devil, is therefore called the Church Militant.  
5 And because the ministry of preaching the Word and administering 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 believers, 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 company of those which are called after a divers 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 joined the Inheritance of eternal life.  
10 This spiritual Regeneration and Renovation is hidden under the infirmities of the flesh: and this communion or Inheritance of eternal life is, by the scandal of the cross 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 lawful 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 mystical body of Christ, the external 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 company 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 devil together; in the same garden, the Nettle and the Myrtle, in the same wood the low Shrub and the lofty Cedar grow together; in jacob's flock the white and the speckled, the Lambs and the Rids feed together; in Peter's net fishes Good and Bad are caught together; in the Lord's field the Lilies, and the Thorns spring up together; in the Lord's floor the Corn and the Chaff are mingled together; in Christ's cellar the Wine and the Oyd have both their Lees and Dregs; in Noah's ark there were beasts  as well as Clean.  
16 This company 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 kingdom of God, God's peculiar, God's beloved people, etc.  
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, which are in and of the Church.  
19 For there is a manifest and evident difference between the truly regenerate, and the hypocrites, which are only joined unto the Church in an outward 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, only Externally: Those, in Heart; These, only in Outward show: Those, In deed; These, In thought only: Those, in the Judgement of God; These, only 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 only in the Church. August. in Breu. Collat. Collat. 3. in Joan. Tract. 6. De Bapt. lib. 3. cap. 18, etc.  
21 The Church in the Creed, is called, One, Holy, Catholic, and Apostolic.  
22 It is called One, for the Unity of the Spirit, which the Apostle expounds Ephes. 4.3, etc. There is one Body and one Spirit, even as ye are called in one hope of your calling: One Lord, one Faith, one Baptism: 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 Sanctity or Holiness consists, in this life, in the imputation of Christ's Sanctity, and the Study of true Sanctity; but at length it shall be made perfect and absolute in the life to come.  
24 It is called Catholic, in respect of the Catholic 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 former ages, or whether they be at this day yet living.  
25 But it is necessary that this consent be grounded on the Catholic writes of the Prophets and Apostles, which are the only foundation of the Church.  
26 It is called Apostolic in respect of the Doctrine of the Apostles; because it began in the New Testament to be propagated by the Apostles (which taught none other things than those which the Prophets and Moses did say should come. Act 26.22.) and because it is yet at this day gathered together by the Doctrine of the Apostles sounding in the Scriptures.  
27 From whence it may be easily gathered, what are the true Characters and signs of the True Church, to wit, The pure preaching of the Word; and the Lawful administration of the Sacraments.  
28 For seeing that the Church is nothing else but a Company of such as profess the true Doctrine of Christ publicly, and use the Sacraments lawfully; and there is no surer note of a thing than its Form: Therefore we conclude, that these and no other are the true, proper and genuine Characters, tokens, and cognisances of the Church.  
29 If there be assigned any other; as the Catholic name, Antiquity, Duration, Amplitude, Succession of Bishops, Temporal felicity, etc. I say, These are common to other Societies and Companies as well as to the Church; neither are they of any force to prove a true Church, unless they exactly agree, and are joined with the other notes before mentioned by us.  
30 Wherefore we thought good to note the words of Stapleton (in relect. princ. fid. Controu. 1. Quaest 4. Art. 5. pag. 113.) Even as, saith he, little children do distinguish a man from a beast, by the external lineaments of body, and outward figure of a man; because they are led only by their sense: And those which are of riper years and have the use of reason, but yet are rude and unlearned, do it by operation; of life and functions which are only proper to a man, as to speak like a man, to walk like a man, etc. But they which are wise and prudent whose judgement pierceth deeper, do it by prudence and understanding, and other endowments which are proper unto man after a fare more excellent manner:  
31 So the Church of Christ is by those that are wise and Spiritual (such as are the Teachers and Pastors of the Church) known by the sound Doctrine and the right use of the Sacraments. But as for those which are unlearned, weak, and little in Faith, who are not able to judge of the Doctrine itself considered in its causes, principles, and means; as also those which are without Faith, who know little or nothing of the Church: they judge only by the outward face and appearance, and by the multitude of the people which believe, and their Pastors.  
32 This Similitude or Comparison of Stapletons' we thought worthy to be noted. For from hence it may be concluded, that our notes of the true Church are proper, genuine, and well beseeming spiritual men; but theirs are doubtful and uncertain.  
33 The outward show and face of the Church shadowed out by lineaments, we willingly grant unto them: But as for the Soul thereof, that must they leave unto us.  
34 Hither belongeth that which Bellarmine himself openly confesseth, That by those notes and marks by him assigned, it is not proved evidently to be true, That the Church of Rome is the true Church of God, but yet it is made evidently credible. Libr. 4. de Eccl. cap. 3. Col. 210.  
35 Furthermore seeing that the Gospel is not preached, nor the Sacraments administered with like sincerity in all particular Churches; but the leaven of humane traditions and inventions is mixed with the pure mass of God's Word: Therefore in this respect, and in this sense, the Church is said to be more pure, or more impure, comparing one with another.  
36 So Christ would have the Scribes and Pharisees to be heard, Sitting in Moses Chair. Matth. 23.2. that is, delivering the Doctrine which Moses delivered (according to the interpretation of Biel. 4. Sent. Dist. 1. Quaest. 4. Art. 3.) But withal he gives an Item, to beware of the leaven of the Pharisees, that is, their false Doctrine. Matth. 16.6.  
37 God can even by a corrupt Ministry beget spiritual children unto himself. Ezech. 16.20.  
38 The ears of the hearers are many times more pure than the lips of the teachers.  
39 So the Popish Church is not a true and pure Church: But yet in former ages under Popery did God gather, and even at this day still doth gather, unto himself a Church.  
40 Our Churches are gone out of the Romish Babylon according to God's command. Jerem. 15.19. They have taken forth the precious from the vile; They have accepted, and do still profess and maintain the writings of the Prophets and Apostles, & the Doctrine which is conformable and agreeable unto them, separating them from the leaven of humane traditions.  
41 Can any one then deny that out Church is Apostolic? Such as the Doctrine is, such is the Church: The Doctrine is Apostolic; And therefore our Church is also Apostolic.  
42 Let them therefore either convince us out of the writes of the Prophets and Apostles, to have departed from the Doctrine of the Prophets and Apostles: or let them not deny unto us the name of Catholic and Apostolic Church.  
43 And here we would have it accurately to be observed, what the Acts of the Diet at Auspurg Anno 1530. do witness, How that the chiefest of our adversaries there confessed that the confession of our Faith could not be refuted out of Scripture.  
44 Hither will we add out of S. Augustine (Epist. 166.) that, In the Scriptures we have learned Christ; in the Scriptures we have learned the Church. And, why then do we not in them retain both Christ & the Church?  
45 And again, we have another saying out of S. Augustine (De unitate Eccl. Cap. 2.) which makes against them: Between us, saith he, and the Donatists (the Romanists) the question is, Where the Church is. What then shall we do? Shall we seek it in our own words, or in the words of our Lord, which is the Head of the Church? In my judgement, we ought rather to seek it in his words, who is Truth itself, and best knows his own body.  
46 And further we urge upon them that Exclusive particle of S. Chrysostome (Hom. 49. oper. imperf. in Matt.) They which would know which is the true Church of Christ, can know by no other means but Only by the Scriptures.  
47 The word of God, which this day is not extant but in the writings of the Prophets and Apostles, is the seed, the foundation, and as it were the soul of the Church: If the Church departeth from the tract thereof, it departeth into error; and that so much the more grievous, by how much the more remote and distant from the sincerity of the word.  
48 From whence it may be easily gathered, what we are to determine concerning the question, Whether the Church can err or no.  
49 For we are to distinguish between the Catholic Church, and Particular Churches.  
50 Again we are to distinguish between errors overthrowing the Foundation, and stubble built upon the Foundation.  
51 And again 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 Infallibility, saith Bellarmine, 4. de Pontif. cap. 2. is not in the assembly of the Counsellors, or in the Council of the Bishops, but in the Pope alone.  
53 The faithful people err not as long as they follow their Pastors; The Paestours err not as long as they follow their Bishops; The Bishops err nor: as long as they follow the Pope: Therefore according to them, the immunity of the Church from error descendeth from the Pope alone.  
54 What they attribute unto the Pope, that do we attribute unto Christ, who teacheth his Church by the Scriptures and in the Scriptures: The Church doth not err as fare forth and as long as it follows the voice of Christ, and is ruled by the Holy Ghost.  
55 To conclude, To this end doth God gather himself a Church, that be may have an assembly or company to acknowledge, to praise, and to glorify 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 Theological Aphorisms concerning the Ecclesiastical Ministry.  
1there are in the Church three states or orders, instituted all by God: The Ecclesiastical, Political, and Economical: The First, of the Church; the Second, of the Commonwealth; the Third, of the Private family.  
2 They are commonly called three Hierarchies.  
3 The Ecclesiastical order is called in Scripture (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) The Ministry and Service.  
4 Therefore it is not any despotical or Lordly dominion.  
5 In this Ecclesiastical Ministry, we are to consider the lawful Vocation thereunto, and the faithful Discharge thereof.  
6 Vocation is certainly necessary for Ministers of the Church, and that such as is lawful.  
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 always accompanied with some extraordinary 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, John 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 efficacy of their ministry.  
17 The doctrines of those which are Immediately called by God, forasmuch as they speak as they are moved by the Holy Ghost, are simply and absolutely to be believed, 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 privilege, That they are not tied and bound to any certain and particular Church, but they are furnished with power and authority to preach every where.  
20 From whence it appears that this Immediate vocation hath especially place, either in the constituting of a Church, or in the purging of it from errors.  
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 into God.  
23 For it is God that hath set in the Church, not only 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 ministry 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 ministry 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 keys of the kingdom 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 it expressed in the Scriptures.  
29 What manner and order of calling we here understand, it is declared by the precepts and practice 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 and consent of the Church.  
31 Add hither also the Practice of the Apostles. At the ordination and election of Deacons, the Apostles speak after this manner, Brethren, look ye ●ut among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business 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 unless they be elected by the Clergy, desired by the People, and consecrated by the Bishops of the same Province with the judgement of the Metropolitan. (c. null. dist. 62. ex Leon. Episc. Rom.)  
33 Item, Let them be desired by the People, elected by the Clergy, 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 Clergiemen of good credit, and let them also have the testimony and consent of the People.  
35 That place of Cyprian (Li●i. ● Epist. 4.) is especially to be noted where it is said, The people especially have power of electing such as are worthy and refusing such as are unworthy to be Priests, and we 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 worthy by public judgement and testimony.  
36 Wherefore seeing that the power and right of calling Ministers belongs unto the whole Church; neither let the Presbytery alone, nor the Magistracy alone, nor the rest of the multitude alone, usurp & challenge to themselves this power.  
37 For what 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 public and solemn testification of this Mediate Vocation, is the rite of Ordination; by which in the sight of●God and in the presence of the whole 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 public 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 expressly instituted by Christ himself in the New Testament: It wants also the promise of application and obsignation of grace proper to the Gospel.  
42 Before Ordination there goes diligent Examination of the party to be ordained: by which enquiry is made concerning his confession, learning, aptness to teach, and order of life.  
43 The Rule of this Examination is set down unto us 1. Tim. 3.2. etc. Tit. 1.6, 7, 8, etc.  
44 In which places such virtues 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 blameless, the husband of o●● wife, vigilant, sober, of good behaviour, given to hospitality, not given to wine, no striker, nor greedy of filthy lucre, but patiented, not a brawler, not covetous, etc. 1. Tim. 3.2, 3, 4, etc. Tit. 1.6, 7, 8, etc.  
46 Now the reason why the Apostle maketh mention of these common virtues, is; Because integrity of life is required of Ministers not only for the same causes for which they are required of other private Christians, but also in a peculiar name; That their Ministry be not calumniated, reproached, and ill spoken of, and so the fructification of the word be hindered.  
37 The Apostle requires that a Bishop be the husband of one wife, to stop the mouths of Heretics which speak against their marrying: showing thereby that marriage is no impure thing, but so honourable, that it is no hindrance to a man from ascending up unto the Bishop's chair. Chrysost. in cap. 1. Tit.  
48 Therefore the Ecclesiastical Order or the Clergy are not by God's law forbidden marriage.  
49 For the temperance or continency which the Apostle requires in a Bishop (Tit. 1.7.) cannot be proved to be understood of the vow of Continency, or living unmarried; until it be first shown that there is no temperance or continency in the married life of the Godly. Ecclesiastious 26. 22. Galat. 5.23.  
50 Neither doth the Apostle hereby hinder those from the ministry, who after they have buried one wife have lawfully married another.  
51 But he forbids those to be chosen unto the ministry, who in any sort sin so against the seventh commandment that they are not the husbands of one wife.  
52 As for example, If they live in adultery: If at the same time they have more wives than one: If putting away and divorcing from them a lawful 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 virtues 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 with the gift to teach, and be able by sound doctrine both to exhort and to convince the gainsayers. Tit. 1.9.  
55 So much concerning the lawful vocation or calling unto the Ministry: Now follows the faithful discharge of the same.  
56 By the faithful discharge of the Ministry, we understand all duties of Ecclesiastical 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 faithful.  
57 Which faithfulness consists in this, That the things of the Church wherewith the Minister is entrusted by God, be ordered and administered 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 lawful 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 Errors.  
61 The Rule both of Doctrine and Reproof is the only 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 we are to consider both the Object and the Manner.  
64 By the name of Object we understand that provident care of the Minister by which he is held to have regard and foresight unto whom the Sacraments are to be administered, and who are to be kept back from them.  
65 And this is the chiefest cause why private Confession and Absolution are still held in some Churches, although there are not wanting many other reasons.  
66 By the name of the Manner it understood that all things are to be administered according to the prescript rule of Christ, and, as the Apostle saith, decently and in order. 1. Cor. 14.10.  
67 The Ecclesiastical Discipline is exercised in correcting faults, and passing Ecclesiastical 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 Public admonition and warning go before: and if those will not serve the turn, let the severe Administration of Ecclesiastical Judgement and Sentence succeed in the place thereof, which consisteth in Excommunication.  
70 Excommunication (the latter part of the Keys) is either that which is called the Lesser, or else, that which is called the Greater.  
71 The Lesser is that by which the Sinner is interdicted the participation of the Lords Supper for a time.  
72 The Greater is that by which, lawful Knowledge going before, the obstinate and contumacious sinners is excluded from the Society of the Church, and is delivered up unto Satan.  
73 The first is called (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or) Excommunication of Separation for a time: The second is called (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or) Excommunication of Execration.  
74 It were to be wished that in this last and worst age of the World the rains of Ecclesiastical Discipline were held with a stiffer, hand then commonly they are.  
75 The Power of Excommunicating belongeth unto the whole Church, and is pronounced by the Minister in the name of the Church.  
76 Therefore the express or silent consent of the Church is required. When ye are gathered together (saith the Apostle 1. Cor. 5.4, 5.) and my Spirit, with the power of our Lord Jesus Christ, deliver such a one unto Satan, etc.  
77 The Pope of Rome as he offends against the Lawful Vocation of Ministers: So also he offends against the Administration of Ecclesiastical Discipline.  
78 For he derogates too much from the Magistracy, and from Christian People, in taking from them the right and power of electing Ministers: and arrogates too much unto himself, in taking upon him to give the Sole power unto Bishops, and reserving it more especially unto himself.  
79 He boasts and glories that he is the Monarch, the Head, and Bridegroom of the Church.  
80 But by this and many other marks we know him to be the very Antichrist.  
81 For what marks soever the Scripture hath given to know Antichrist by, they all meet together in the Pope of Rome, as Histories do witness, and experience teacheth●  
82 In like manner the Pope of Rome offends against the Administration of Ecclesiastical Discipline, many ways.  
83 For he challengeth unto himself the Supreme power of Excommunicating, absolving, dispensing with, reserving cases, conferring indulgences, benefices, & such like, of propounding Laws, of determining, punishing, and governing the Ecclesiastical Hierarchy, etc. Franc. Vargas. de Jurisdict. Epis●.  
84 He boasts and glories that this power is seated in himself as in the Head and Fountain, and that it is derived from him unto the Bishops as unto the Arms and Streams.  
58 He puts the Presbytery in subjection under the Bishops, and grants unto them fare less power of Jurisdiction.  
86 This also is to be disliked in the Papal Excommunication, that he thunders it out against whole Cities, whole Provinces, yea whole Kingdoms, for one or some few men's sake.  
87 Neither doth he exercise Excommunication against Atheism and notorious offences: But, as Histories do witness, it proceeds for the most part from private hatred, levity, ambition, and desire of domineering.  
88 For he confounds the Ecclesiastical Discipline with civil punishments: For after that he hath Excommunicated Kings and Emperors, he thrusts them out of their Kingdoms and Empires, he absolves their Subjects from their Homages and Services, and from their Oath of Allegiance, and exposeth their goods unto all men for a prey.  
89 What the end of Papal Excommunication is, Let us consult with Histories, but especially let us have recourse unto Rodericus Zamo●ensis (in speculo vit. Human. Lib. 2. Cap. 3.) and Nicholas de Cleman. (Lib. de Ruin. & Reparat. Ecclesiae) whose testimony is most true on this part.  
90 By these and the like abuses without doubt it is so come to pass, that the most wholesome part of Ecclesiastical Discipline is at this day fallen to decay and come to ruin. See other causes thereof in Luther's Commentaries (Supr. 3. Joel. Tom. 4. Fol. 801. etc.) Read them and perpend them.  
91 O Christ, thou which thrustest forth Labourers into thy harvest, Thrust in thy sickle, and reap: for the time is come for thee to reap: for the Harvest of the Earth is ripe. Revel. 14.15. and The grapes are fully ripe. Whosoever loveth thee, let him say, Come. Amen.   

CHAP. XXI. Wherein are contained Theological Aphorisms concerning the Political Order, or the Civil Magistracy.  
1 THe goods, not only of the life to come, which are eternal, but even those of this life, which are temporal, the hope of fruition whereof man lost by his Apostasy and falling away from God, are by God restored again to mankind for the merit and intercession of the Son.  
2 By the Ministry of the Word God gathereth unto himself a Church, by which he may be rightly and duly acknowledged and praised, in the true members whereof he may restore his decayed image, and inchoate or begin eternal life.  
3 But because this gathering together of the Church, and the restoring of the Divine Image is wrought in th●s life: Therefore God hath instituted and ordained the Political Order or the Civil Magistracy, to be as it were an Hedge to the Church.  
4 For to this end hath God appointed Kings, and all that be set in authority, and given them rule and power, that under them we may lead a quiet and peaceable life in all godliness and honesty. 1. Tim. 2.2.  
5 The Church is gathered together out of mankind. Mankind being miserably corrupted since the fall cannot possibly consist without civil government. Therefore was it necessary for the Church's sake, that the Political Order, or Civil Magistracy should be instituted and appointed.  
6 The parts of the Political Order are two: The Magistrates, and the Subjects.  
7 The Magistrates rule; The Subjects obey.  
8 The Magistrates are either supreme or subordinate. Submit yourselves to every ordinance of man for the Lords sake: whether it be to the King, as Supreme; or unto Governors, as unto them that are sent by him. 1. Pet. 2.13.  
9 The Supreme Magistrate hath sovereign and full power and authority, under God: The Subordinate is so set over others, that he is still set under the Supreme.  
10 Both are Gods own institution: For there is no power but of God. Rom. 13.1.  
11 Therefore a Christian man is not forbidden to be a Magistrate, and to bear rule and authority.  
12 The Gospel doth not take away Civil Government: neither do Gods institutions overthrew one another.  
13 God calls men unto the Magistracy either Immediately or Mediately.  
14 Examples of Immediate calling we have in Moses, David, etc. For God by his own voice called them Immediately and Extraordinarily unto the rule and governing of his people.  
15 Mediate calling is especially two ways, either by Hereditary succession, or by men's election: Unto these two ways of calling may all other be referred.  
16 They which are called unto the Magistracy Mediately, are no less no be accounted as instituted and appointed by God, than those which were called by the voice of God himself Immediately.  
17 For whereas Peter calleth them the Ordinance of man. 1. Epist. 2.13. he doth it not therefore, as if they were only an humane ordinance: but because they are ordained by men, because they are men, and because they are made and appointed for the good of men, and common benefit of humane society.  
18 The Office of a Magistrate is seen or considered either in Peace or War.  
19 In the time of Peace let him administer Justice and Judgement.  
20 By Justice we understand external obedience to both Tables of the commandments.  
21 For it is the Magistrates charge and care● to see that both the Tables of the commandments he kept and observed, as fare as it concerns Externall Discipline.  
22 He may and must hinder false and blasphemous opinions from being spread abroad: He may and must punish those which are seducers of Souls, especially such as are seditious: He may and must hinder the profanation of the Sabbath.  
23 But yet he must not take upon him authority and power over the Consciences of men, whereof God only is King.  
24 Therefore neither must the Magistrate compel the Subjects to any false religion, neither must the Subjects obey if he goes about to compel them.  
25 Unto the Administration of Justice there belongeth also the power of making Civil Laws, to be the determination of the la of nature.  
26 For Christian Commonwealths are not simply tied and bound to the Judicial Laws of Moses.  
27 Unto the same also belong Contracts, which are to be moderated by Charity and Equity: From whence it is easily gathered what we may determine in the question about Usury.  
28 The Scripture simply forbiddeth Usury: But what be Contracts of Usury, that we must learn from the end of the Law, which is Charity; and from the description of the Prohibition, as also from the incorrupt judgement of the prudent.  
29 By the name of Judgement forementioned, we understand the defending of the good, and the punishing of those which do that which is evil. Rom. 13.4.  
30 To which end and purpose were, judicial Laws invented, for the hearing and judging both Civil and Criminal causes.  
31 Therefore a Christian man is not forbidden to go to Law, so he do it in a lawful manner.  
32 The Punishment which the Magistrate inflicteth upon the transgressors of the Laws, and the troublers of humane society, must be Correspondent to the Fault committed.  
33 For it is not free for the Magistrate at his pleasure, to let delinquents and offenders, especially such as are in any enormous crime, escape and go unpunished.  
34 Yet sometimes Equity and Moderation of the rigour of the Law is to be used: but still with a respect unto the Delinquent or Offender, and the Offence itself.  
35 As Extreme rigour of the Law is sometimes Extreme injury: So likewise Extreme indulgence and remissness doth Dull the Edge of the Law and much diminish the power and authority of the Magistrate.  
36 Here a question is moved abo●● Heresy, Theft, and Adultery, Whether the Punishment thereof ought ●● be Capital.  
37 Whosoever doth maintain an Heresy Privately, or else doth spread i● abroad but not seditiously; we de●● that such a one is to be put to death.  
38 Other ways of sowing an● spreading abroad heresies, we leave ●● to the Magistrate to punish.  
39 To say that the punishment ●● simple Theft, especially if it be but of light and petty matter, aught to be Capital; that is very hard.  
40 Yet we do not mislike that the rigour of the Law should be execute● upon such as are common robber● breakers into houses, and such as him often escaped for stealing, and yet stea● again.  
41 The Law of God hath adjudged Adultery to be punished w●● death.  
42 In the time of War let the Magistrate be mindful of his office and duty, that he wages War lawfully.  
43 For neither is the Magistrate forbidden to Denounce War, nor the Subjects to take up arms, if the War be Lawful.  
44 The Conditions of a Lawful War are these, That it be undertaken upon Authority of superiors, upon a good Cause, and with a good Intention. Thom. 2.2. q. 40.  
45 War is not war but robbery, if it be undertaken without lawful Authority of him that denounceth it.  
46 The Just causes of war are Three: Either Just defence, or Just Punishment, or Recovering what is unjustly taken away.  
47 There must also be added an Intention of a fit and convenient end. The Will must be for Peace, and War is not to be undertaken but upon necessity: The End of going to War is or aught to be the procuring of Peace. August. Epist. 205.  
48 To a right Intention we refer also the Lawful manner of waging war.  
49 It was worthily spoke by Aurelianus to a certain Tribune of Soldiers, If thou wilt be a Tribune, if thou wilt live, hold thy Soldiers in, that they commit no outrages. Let none of then steal an ●en, take away another man sheep, pull of a grape, tread down the standing corn; exact oil, salt, or wood, but let them be content with their own wages: If they go a foraging and boothaling, let them do it in their enemy's country and not in the country of their friends and allies.  
50 For it can never be hoped, that those soldiers should be prosperous in warlike enterprises, and feats of arms, which at their departure carry away with them curses and tears for their Viaticum to feed upon by the way. Gregor. lib. 6. Histor. cap. 12.  
51 Let them try their strength against their enemies: But even against them let the stratagems of war which they use be lawful.  
52 But yet it behoves a Magistrate to try all courses before he goes to war: For he may not do it but when the extreme necessity of the commonwealth calls for it. As Physicians are wont to do, when other remedies will not serve, at length to come to searing and lancing.  
53 As in playing at Dice, when money is laid once at stake, it is a question upon the cast whose it shall be: So is it in war, The king and the country lies at stake.  
54 The other part of the Political order, or Civil state, is made up by the Subjects, which are Relatively opposed to the Magistrates.  
55 And they are either mere Subjects, or else they are joined also in some power.  
56 The Subjects owe unto their Magistrates, honour, fear, fidelity, obedience, tribute, and prayers for them.  
57 This honour must be performed ●n heart and mind, in mouth and word, ●n work and deed.  
58 We must look upon the Magistrates as the ordinance of God: nei●her must we detract from them with ● black mouth, nor deny unto them outward reverence.  
59 The Obedience which is to be performed, hath certain bounds and limits: ●or those Subjects which also themselves are joined in some power, may ●hibit the Magistrates from usurping ●o much power and authority over ●hem.  
60 Yea those also which are merely Subjects are not bound to obey the Magistrates in all things: that is, if they shall command any thing against piety and honesty.  
61 Subjects are to fear their own Kings; For they have rule and authority over them: But Kings also must se●● God; For his kingdom ruleth over all Psal. 103.19.  
62 We must Fear God rather than Man: God whose commands are always just, rather than Man commanding that which is unjust.  
63 If any thing be command●● which seems hard and grievous ●o ●● born, yet we must bear it: But if tha● which is commanded be impious an● unjust, we are bound not to obey it.  
64 We owe Tribute unto Kings and Magistrates: because they labour f●● us; because they rule and govern us; an● because they defend us.  
65 But here a due moderation● is required: For the tribute must be such ● the Subjects are well able to pay; a●● such as the necessity of the commonwealth requires.  
66 Here the question is moved, ●●●ther that place 1. Sam. 8 is to be understood of right or Custom. It may be answered, by distinguishing between the Necessity of Government and the Pleasure of the King.  
67 Prayers also are a due which subjects are to pay unto kings and those that are in authority, as the Apostle teacheth expressly 1. Tim. 2.2.  
68 It was well said by Bugenhagius, That if we were as ready to pray for the Magistrates as we are to detract from them, then certainly things would go better with us, and it would be the better for us.  
69 The Hebrew Rabbis have such a saying as this, Woe unto that people which bury their own Lords. Rabbi Solomon Jar. in Comment. Hos. 1.  
70 And Antigonus after his death is often digged up again by his Subjects.  
71 And thus much concerning the Political Order, or Civil State. That which remains concerns the Political Doctrine.  
72 God who establisheth kingdoms, grant unto all Christian kings, princes and governor's peace and tranquillity both in body & mind here in this life, did eternal salvation both of body and soul in the life to come. Amen.   

CHAP. XXII. Wherein are contained Theological Aphorisms concerning Wedlock or Marriage.  
1wedlock is a state whic● was ordained by ●●o● even then when ma● stood in his integrity and before his fall.  
2 Marriage is honourable in all, and the bed undefiled, Heb. 13.4.  
3 But to speak properly and accurately, it is no Sacrament, according t● the definition which is given unto Baptism, and the Lords Supper.  
4 For it wants the external and visible element according to God's institution, and likewise it wants the pr●mise which is proper to the Gospel.  
5 But if we speak generally and enlarge sense, so it may be called a Sacrament, that is, a sign of an holy thing. Ephes. 5.32.  
6 The proper place and seat of the doctrine concerning marriage is to be found in Gen. 2.18, etc.  
7 Unto which Christ calling us back, Matth. 19.5. showeth that the answer and solution of all questions and doubts concerning Marriage is to be fetched from that place.  
8 There it is taught that Marriage is the lawful and indissoluble knot and joining together of two ●ne●y, to wit, the man and the woman.  
9 There, digamy and Polygamy, that is, having two wives or more, ●s against the institution of marriage.  
10 digamy is not, when a man after the death of the first woman marrieth a second, but when a man at the same time hath two wives. Chrysost. in 1. Tim. 3.  
11 For neither are second marriages, nor third, nor more than these forbidden by the Holy Ghost; if so be that those that marry, marry in the Lord.  
12 Again, The woman after the death of her first husband may be married again as before, and yet ●●●ner.  
13 God tolerated in the fathers in the Old Testament Polygamy or ●aving many wives, but he ●o where commanded it.  
14 God tolerated it, I say, not fo● unbridled lust's sake, but for propagating of the Church, and promoting the promise concerning the blessed seed.  
15 And so God used that which was evil in them, to a good end.  
16 That the Marriage-knot may be lawful, there is required the mutual consent of both parties.  
17 Therefore there must be no violence used, neither must● there be a●y error, especially such as toucheth ●●e substantials of marriage.  
18 The Consent which is required must be lawful, honest, just, free, full, and sincere.  
19 But, though we said there mus● not be any error, yet if the faith 〈◊〉 once pledged, and the promise of marriage once made, it is not to be broke upon every error.  
20 Neither is the Contract to be made void and of none effect, for want of every condition which is required in the Consent.  
21 And further the Consent of the parties is without force and efficacy, if there he not also the Consent of their parents.  
21 And therefore we say, tha● the Consent of the parents is as well required as the mutual Consent of the parties, and that not only for honesties sake, but also for necessity.  
23 And this we say following the authority of the Divine, Natural, and Civil law.  
24 Which also some Canons of the Pontificial law, especially the more ancient, do approve.  
25 If the Parents forget the duty which they owe unto their children, or if they will abuse their power; the Magistrate is to succeed into the place of the parents.  
26 Unto the lawful joining together in Matrimony this is also required, that the degrees of kindred be not violated.  
27 Who may lawfully be joined together in Matrimony, and who are forbidden we are taught in Leviticus, Chapt. 18, and 20, by an express limitation of degrees both of Consanguinity and Affinity.  
28 Which Texts we say are to be taken and understood not only of the Persons, but also of the Degrees.  
29 And we expressly and plainly affirm that these are the Constitutions of the Law of Nature.  
30 In these therefore there is no place for Dispensation.  
31 To these Divine Laws, not without good and wholesome counsel and advice, for greater reverence, there are also added by godly Magistrates Prohibitions even to the third degree of an unequal line.  
32 Which we also hold fit to be observed; but yet so, that upon a good and probable cause they may be relaxed.  
33 But still there must be a Proviso or care had, that Dispensation be not turned into Dissipation.  
34 In the Computation or reckoning of the Degrees, we follow the Disposition and order of the Canons.  
35 Not that we acknowledge ourselves to be bound unto the Canons of the Pontificial Law: but because herein it is sound and good.  
36 In a right line there is given this Rule: As many as the Persons are, so many are the Degrees, excepting one.  
38 In a Collateral equal Line this Rule is given: As many degrees as one Person is distant from the stock, so many degrees is it distant from the other.  
38 In a Collateral unequal Line, In what degree the Person more remote is distant from the stock, in that likewise it is distant from the other.  
39 In respect of Affinity also some there are which are not to be married together.  
40 But this Affinity which hindereth marriage, doth not stretch itself fare.  
41 For between the kindred of the husband and the kindred of the wife, there is no such Affinity but that they may marry one another.  
42 But between the Wife and the Kindred of the Husband, as also between the Husband and the Kindred of the Wife, there is such Affinity that they may not marry one another.  
43 Therefore according to the Constitutions of all Laws, in a right Line Prohibition extends itself Infinitely.  
44 In a Collateral ●ine, by the Provincial Laws, Prohibition is extended to the Third degree.  
45 And it respects not only Consanguinity but also Affinity.  
46 And it is good counsel which is given by Ictus, That in joining together in matrimony, we are not only to consider what is Lawful, but also what is Honest.  
47 The Principal end of marriage is the propagation of mankind, and of the Church consequently.  
48 The Lesse-Principall ends are, That the Man and the Wife may be mutual and faithful helps the one to the other, and that they may be a Type of Christ and his Church.  
49 The Accidental end is, The avoiding of fornication.  
50 For what before the fall was instituted for an Office or Duty, after the fall became an Help or Remedy.  
51 Before Matrimony, not without good reason, there must go Betrothing.  
52 Which is the Promise of future Marriage.  
53 After Betrothing there may be a Separation, for sundry causes● which are to be judged in the Consistories by godly, learned and prudent men.  
54 In general, we say that Refusals may be made for more causes and reasons than Divorces may.  
55 For many things may hinder Matrimony to be contracted, which cannot dissolve it when it is contracted.  
56 Matrimony is dissolved by Death and by Adultery.  
57 By Adultery the very Knot of Matrimony is dissolved, insomuch that the party innocent may marry again.  
58 Hierome thinks that the Adulteress may not be retained: Augustine thinks that she may not be dismissed, and put away: But we go in a middle way.  
59 If one party forsake the other and go away out of malice, the Magistrate doth well in providing and taking care for the party innocent.  
60 But still we must remember Christ's Exclusive, That there is no other just Cause of Divorce but only Adultery.  
61 A Statute speaking Exceptively is not extended to other causes. Bald. Lib. 28. C. de Adult.  
62 inability of body for the use of Matrimony doth not make a Divorce, but it shows that no true Matrimony went before.  
63 It is proved by this Argument: Because that inability happening after marriage doth not admit of a Divorce.  
64 We may judge the like concerning any error in the substantials.  
65 Violence is counted equal to Desertion.  
66 That Matrimony is to be dissolved for Heresy, we do not hold, neither do we grant it.  
67 Virginity is Subordinate to Wedlock: for chastity in both states is pleasing unto God.  
68 The Apostle prefers Virginity before Wedlock, to wit, in idoneous and fit persons, which have the Gift of Continency: not absolutely, but in some respect; by reason of troubles, which follow those that are married, and the circumstances of times.  
69 The yoke of Virginity is not to be imposed upon any against their wills: for all are not able to bear it.  
70 Therefore it is free for all to marry: But, as for those that burn, it is necessary.  
71 If the Spirit voluntarily make thee a Virgin, than art thou a Virgin indeed; There is no need of a Vow, or any Coaction.  
72 If thou art a Virgin upon Coaction, before God thou art no Virgin: neither doth thy Vow profit thee.  
73 Virginity of Body without Virginity of Mind is but Hypocritical.  
74 Which is not to be compared with Holy Wedlock, but is to be put fare after it.  
75 It profits nothing to keep the Body Impolluted without, and to have the Mind Fuming and Flaming with lusts within.  
76 What doth it profit to have the Flesh sound and the Mind corrupted?  
77 And yet what one of a thousand is there of those that Vow Virginity, which keeps his body altogether impolluted?  
78 But certainly there is not any that hath his Mind free from the burning of lust within.  
79 Paul himself that great Apostle would here make no Law, nor cast a snare upon any man.  
80 It were to be wished therefore that they which cannot contain themselves, would not give up their na●● to Virginity, and vow to live a single life: It is a sumptuous ●ower, and ● great word which all cannot receive Bern. Serm. ad Cler.  
81 I know no woman, and ye● I am no Virgin. Cassianus citys this saying out of Basil. Lib. 6. de Spir. fornic.  
82 A good man useth Wedlock well: But an evil man useth neither Wedlock nor Virginity well.  
83 Christ, who is the Bridegroom of the Church, be present by his grace with all those that are married, that they may lead a godly life; and vouchsafe at length to bring us all unto the celestiall-Marriage. Amen.   

CHAP. XXIII. ¶ Wherein are contained Theological Aphorisms concerning the four last things: Death, the Resurrection, the Judgement, and the Place either of Eternal Joy, or of Eternal Torment.  
WE have seen the estate of Christ's Church Militant here on Earth. It remains now that we lift up our minds, and elevate our thoughts to the consideration of the Church Triumphant in the Heavens.  
2 The Passage of the godly out of the Militant Church into the Church Triumphant is by the gate of Death. In which consideration Gregory Nyssen in his oration concerning Death, wittily compareth it to a Midwife which brings us forth into another world unto a life truly so called.  
3 After Death follows the Judgement: whose Forerunner is the Universal Resurrection. It is appointed unto all men once to die, but after this follows the Judgement, Hebr. 9.27.  
4 They that have done good shall come forth into the resurrection of life: and they that have done evil, unto the resurrection of damnation. John 5.29.  
5 Four things there are which are called a man's last, the consideration whereof should never departed out of our memory: and these are they; Death, the Resurrection, the Judgement, and the Eternal Mansion and habitation of the godly in Heaven, and the damned in Hell.  
6 By the name of Death here we understand not the continual Miseries of this present life. 1. Cor. 15.31. Nor the Death of the Soul in trespasses and sins. Ephes. 2.5. Nor that Blessed Death by which being dead unto sin, that is, freed and delivered from the dominion thereof, & so from damnation, we live unto God. Rom. 6.2. Nor that Eternal Death, or second death of the damned. Revel. 2.11.  
7 But we understand the Death of the Body, which is the separation of Soul from Body, the privation of carnal life, and the passing away of the little World.  
8 He that Dies unto Vices before he dies the Death of the Body, doth not die an Eternal Death when he dies the Death of the Body. Sphinx Phil. Cap. 36.  
9 By the gate of Sin Death entered into the World, and so passed upon all men. Rom. 5.12.  
10 Which Death 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 Purgatory; 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 ou● of Punishment, if he be not in the Kingdom: no place, where one can be out of the Devil's company, if he hath not Fellowship with Christ. August. de Pecc. Mer. & Remiss. Cap. 2.  
14 Before the Universal Resurrection the greater world shall pass away: and after that shall follow the Universal Judgement.  
15 Many of the ancients were of opinion that the World should pass away by the Change of Quality only, and not by the Abolition of Substance.  
16 But the Scripture useth words very Emphatical. Heaven and Earth shall pass 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 forerunners 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 immortality: 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 quickening Body and Blood of Christ. And how then can they always remain in the Grave?  
21 God is the Author of our Resurrection: But Christ is the Finisher thereof, in and with his humane nature assumed.  
22 Not only 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 only raise us up, but he shall be also our Judge John. 5.27. The Father hath given him authority 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 itself formerly judged.  
26 This Universal Judgement God's Truth and Justice do require.  
27 The exact Form, Manner, and Proceeding in Judgement at the last day, Experience itself will then better teach then any humane understanding can now conceive.  
28 Let us, whilst we are here● pray unto God with sighs and groans, to be delivered from the Sentence of Condemnation in that day: Let us now hear the Voice of Invitation, that then we may hear 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 Blessedness of eternal 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 delivere● from all Sin, and from all Punishment due unto sin.  
32 Our vile Body shall be fashions like unto Christ his glorious Body Philip. 3.21. But there shall be grea● difference in glory.  
33 We shall see God Without end we shall Love him always Without loathing, and praise him evermore Without being wearied. August. 22. ● Civit. Dei, cap. 30.  
34 Vision shall succeed in the pla● of Faith, Fruition in the place of Hop● and Charity here only Inchoate sha● be there Consummate.  
35 God shall be fullness of Light to the Understanding, superabundan●● of Peace to the Will, and continuant of Eternity to the Memory. Ber● Serm. 11. Super Cant. Col. 519.  
36 The Saints shall Rejoice for th● Pleasantness of Place, which they sha●● possess; for the sweet Company, wi●● whom they shall reign; for the Glo●● of their Bodies, which they shall pu● 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 Trinity, whose Law is Charity, and whose Measure is Eternity.  
38 Neither shall our Being be subject unto Death, nor our Knowledge unto Error, nor our Love unto Offence. Sphinx Phil. pag. 5.  
39 We shall see God face to face: we shall hear him speak immediately unto us.  
40 The Elect shall have Wisdom in the highest degree; Righteousness 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 entered 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 less is his Tongue able to express it.  
43 To the Eternal Life of the blessed is opposed the Eternal Death of the damned, which in the Revelation is called the Second Death.  
44 The life of the damned shall be, to be always dying: and the death o● the damned, to be always living. I● it be life, why doth it kill? and if i● be death, why doth it endure?  
45 The damned shall so live, tha● they shall be always dying, and so di● that they shall be always living Bern. in Med. Devot. Cap. 3. Col. 193.  
46 In the Flesh shall they be tormented with Fire, and in the Soul with t●● Worm of Conscience. Ibid.  
47 It is the Eternity of the Punishments which beyond all measure increaseth their torments, laying upon them a weight unsupportable.  
48 For to be tormented without end, this is that which goes beyond all the bounds of desperation. Isidor. Cl●● Orat. 12.  
49 Grievous is the Torment of the damned for the Bitterness of the Punishments: But it is more grievous for the Diversity of the Punishments: Bu● most grievous for the Eternity of t●● 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 Mercy, the Gate of Hope, the Gate of Consolation, and the Gate of Good Works.  
51 To be for ever deprived of the beatifical 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 ●ore for the very disquietness of heart; they shall rage's for madness, and gnash their ●eeth: There shall be weeping for grief, and gnashing of teeth for madness. Bern. Ser. 8. in Psal. 91.  
54 Of all which some have a taste even in this Life.  
55 The Company of the Devils, and the Quality of the Place do exceedingly increase the Torments of the Damned.  
56 Neither shall the Torments of the Damned be only Eternal, 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 than another: So likewise in Hel● one shall be more miserable than another. August. in Enchirid. Cap. 3.  
58 We are very curious to know where Hell is: But we are not so care● full to learn how we may escape it● 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 it● or, Dost thou think thou kindlest the flame thereof by speaking of it? Whether thou speakest of it or no, the flame is always there alike. Id●● in Homil. 2. in 2. Thess.  
62 He deliver us from eternal death, who himself died for us: He bring us unto eternal 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.