us that it pleaseth God in as many as are justified by faith in Christ 56 The Law is to be thundered out to those that are secure and unto hypocrites But the Gospel is to be preached to those that are contrite and broken in heart 57 The Law bridleth and keepeth in the Old man But the Gospel keepeth the New man under grace 58 And because the regenerate are not altogether freed from the old flesh but there remaineth still in them a sight between the flesh and the Spirit Galat. 5.17 therefore also they stand in need of the ministerie of the Law 59 And that for a twofold end That the flesh or the Old man may be in them kept under and that the New Man may learn in what works to exercise himself 60 But it is very worthy to be noted and observed That the promises of the Gospel are Universall in a twofold respect both in respect of the Time and also in respect of the Object 61 By the Vniversalitie of time we understand That it is one and the same Gospel by which all the faints of all ages from the beginning of the world are saved 62 Jesus Christ the same yesterday and to day and for ever Hebr. 13.8 Therefore the Passion of Christ was usefull and profitable before he suffered 63 For he is the Lamb slain from the foundation of the world Revel 13.8 that is in respect of Gods eternall decree in respect of his promises in respect of the types and in respect of the efficacie 64 Therefore we beleeve with the Apostle that through the grace of our Lord Jesus Christ we shall be saved even as our fathers Act. 15.11 65 Neither onely in the New Testament but also in the Old as many as seek for righteousnesse and salvation in the works of the Law are under the curse Gal. 3.10 66 Presently after the fall there was a promise made That the seed of the woman should bruise the serpents head Gen. 3.15 Which was the first Gospel by which our first parents were supported and sustained 67 How this promise was in after times more clearly expounded and repeated by Divine revelation made unto the Patriarchs and Prophets it is excellently well declared by Chemnitius part 2. loc pag. 579 c. 68 And as the Gospel is one so is faith one and the way and means of attaining righteousnesse and salvation is also one 69 And therefore it is but a mere fiction without any ground of truth That men were saved in the time of Moses by the Law of Nature after the time of Moses by the Leviticall Law and in the New Testament by the Evangelicall Law 70 And that likewise is false vvhich is said by some That the latitude of the Law with the Old Testament and the Gospel with the New is equall if the meaning be this That whatsoeever is propounded in the Old Testament appertaineth unto the Law and whatsoever is propounded in the New appertaineth unto the Gospel 71 For the Gospel was promised before by the Prophets in the Holy Scripture Rom. 1.2 And To him give all the Prophets witnesse That through his name whosoever beleeveth in him shall receive remission of sinnes Acts 10.43 72 In a word whatsoever the Prophets foretold should come to passe the same do the Apostles declare to be fulfilled 73 By the Universalitie of the Object we understand that the promises of the Gospel belong unto all men 74 But here we must distinguish between the Promise the Application of the promise The Promise belongeth unto all men but the Application of the promise is only made unto those that do beleeve 75 For the question is not here Whether all men are actually made partakers of the benefits of the Gospel which by the preaching thereof are offered unto all for it is too manifest to be denied That all men are not partakers of them 76 But the question is Whether the promises of the Gospel of themselves and in themselves are universall or else so restrained that by the counsel and decree of God they belong not but to some certain men absolutely chosen by the good will and pleasure of God before others 77 For answer hereto we say That God doth seriously desire the salvation of all That Christ made full satisfaction for all and therefore That God doth by the Gospel seriously offer the benefits of Christ unto all 78 Christ commandeth his Apostles to go and preach the Gospel to every creature Mark 16.15 Therefore it is his will that they preach the Gospel every where all abroad unto all and offer it unto all and in the Gospel the benefits of his death and passion and in them remission of sinnes and in remission of sinnes the grace of God and in the grace of God salvation and everlasting life 79 Whosoever therefore beleeveth that is Whosoever by faith which by the preaching of the Gospel the Holy Ghost worketh in all those that heare and do not stubbornly resist receiveth the benefits which are offered unto him he shall be saved Mark 16.16 80 Therefore God offereth the Gospel unto all to this end That by the hearing thereof they may conceive Faith whose Forerunner is Conerition and whose Followers are Good works which are the fruits of Renovation and Faith kindled by the Holy Ghost 81 But by the Consequent and Judiciall will of God the preaching of the Gospel becomes unto some the savour of death unto death 2. Cor. 2.16 82 Concerning this Vniversality of Object it is to be marked and observed that it doth not exclude Faith but rather include it 83 For Faith and the Promise are as Correlates they have relation one to the other 84 Whereupon the doctrine of the Gospel is called the word of Faith Rom. 10.8 1. Tim. 4.6 And again Gal. 3.2 it is called the hearing and preaching of Faith 85 Which condition of Faith is not Aitiologicall or shewing the cause as the promises of the Law are Conditionall but it is Syllogisticall or shewing the instrument For the manner and instrument is expressed by which we come to embrace the good promises 86 The voice of the Law is If thou shalt perform perfect obedience thou shalt be saved Here the Condition is Aitiologicall or Causall because perfect obedience is the cause for which eternall life is promised to those that keep the Law 87 But the voice of the Gospel is If thou dost beleeve thou shalt be saved Here the Condition is Syllogisticall or Instrumentall because the Gospel pronounceth that we are justified before God and saved not for Faith but by Faith 88 By the definition of the Gospel it is easie to be understood whether to speak properly the Gospel be the preaching of repentance or no. 89 When the Gospel is taken generally for all the doctrine preached by Christ and his Apostles it is most true that the Gospel is the preaching of Repentance 90 Moreover The Gospel doth onely declare the grace of God to those
formed by Love and Charitie 72 For Faith without works is said to be dead not as if works were the life thereof but because that profession and boasting of Faith which hath not the testimonie of good vvorks is no better then an image or carcase altogether without life 73 Therefore works do testifie thâ—â— there is true Faith as breathing dotâ— testifie that there is Life bus yet they are not the life of Faith 74 As good fruits do testifie that thâ— tree is good but do not make and constitute the tree to be good 75 Justly therefore is it reckoned amongst those causes for which good works are to be done that Faith and the Holy Spirit be not shaken off 76 For the Scripture vvitnesseth â—oâ—â— by word and by example that those which through Faith in Christ are justified before God if they afterwardâ— cherish and make much of their firmeâ— contrary to conscience they do both lose Faith and consequently also the grace of God righteousnesse the Holy Spirit and eternall life and also incurre eternall damnation unlesse by true repentance they return again unto God 77 Therefore let these admonitions of the Apostles alwaies sound in our eares and sink into our hearts Work out your salvation with fear and trembling Philip. 2.12 Let him that thinketh he standeth take heed lest he fall 1. Cor. 10.12 Give diligence to make your calling and election sure 2. Pet. 1.10 Examine your selves whether you be in the Faith prove your own selves Know you not your own selves how that Jesus Christ is in you except ye be reprobates 2. Cor. 13.5 78 The Lord Jesus the authour of our Faith be also the finisher thereof Hebr. 12.2 To him be glory for ever and ever Amen CHAP. XV. Wherein are contained Theologicall Aphorismes concerning Good Works That is Renovation of the man that is regenerate by Faith in Christ 1 WIth Regeneration and Adoption by Faith in Christ is Renovation alwayes joyned as an inseparable companion 2 For even as a man by Carnall Generation is made partaker of Naturall Life after which do follow Naturall motions 3 So he that is born again of the Holy Spirit by Regeneration is made partaker of Life Spirituall after which do also follow motions Spirituall 4 Neither Generation is without Life neither Life is without Motion 5 This inward Renovation is oftentimes denoted unto us by the name of Good Works and that by a figure vvhich is called Synecdoche 6 For Renovation consists not onely in Outward good Works and actions transient but also and that more principally in the Inward renewing of the mind will and all the faculties of the Soul 7 From this Inward renewing flow forth Good actions and Outward good Works bear witnesse of it 8 But it pleased the Holy Ghost by the name of Good Works to describe Renovation and that for our sakes Because Outward good Works are better known unto us then Inward qualities of the mind and affections of the heart 9 Moreover All the praise of vertue consisteth in action Therefore we are renewed by the Holy Ghost within that the fruits of the Spirit may appear without 10 And last of all By this means deceitfull Hypocrisie is excluded which is a counterfeit shew of inward pietie vvhich indeed is none at all unlesse it be also demonstrated by good Works 11 As therefore Faith the Queen hath Contrition for her Vsher or Forerunner so she also hath Good Works for her Waiting-maids or Followers 12 For Good Works do not go before Justification or before a man be justified but they follow after Justification or when a man is justified It is the saying of S. Augustine cap. 14. de fid operibus 13 But Where Good Works appear not without neither will I beleeve that there is Faith within It is the saying of John Husse 14 Neither is it any hard matter to assigne the cause of this neare Union and indissoluble knot which is between true Faith and Good Works 15 For this is the Nature of True Faith That it doth demonstrate it self by Love and Charitie 16 He that beleeveth is born of God John 1.13 He will therefore resemble the nature of his Spirituall Father Now God is Love 1. Joh. 4.8 And He that loveth not knoweth not God 17 Faith is an inward saving and efficacious knowledge of God How â—hen can that chief good choose but be beloved if it be once truly known If any man love me he will keep my words John 14.23 He that hath my commandments saith our Saviour and keepeth them he it is that loveth me â—1 18 From hence the Apostle concludeth Hereby we do know that we know him if we keep his commandments â— John 2.3 And again He that saith I know him and keepeth not his commandments is a Liar and the truth is not in him 4. 19 Faith is the spirituall Light of the Soul But if there be Light within it will shew forth the Rayes without Matth. 5.16 Let your Light so shine before men c. 20 By Faith Christ dwelleth in our hearts Ephes 3.17 Where Christ is there is the Holy Spirit and where the Holy Spirit is there also are seen the Fruits of the Spirit 21 Our Faith is the victorie which overcometh the World 1. John 5.4 And What is the World The lust of â—he flesh the lust of the eyes and the pride of life 1. John 2.16 Where these are cherished and made much of there the world is not yet overcome and therefore there is not true Faith 22 That Faith is saving and most true Which living is and conquering too 23 Our hearts are purified by Faith Act. 15.9 Therefore they which live in securitie and delight themselves in filthinesse and impuritie how can they have inward puritie of heart For Out of the abundance of the heart the mouth speaketh Matth. 12.14 24 These things were thus plainly to be expounded That we might not onely be freed from the Tridentine accusation as if we preached onely Confidence and Assurance remote from all pietie but also that all vain opinion and perswasion of Faith might be taken away from all sinners that live in securitie 25 We may make answer to them out of S. James 2.26 As the Body without the Spirit that is without breathing is dead So Faith without works is dead also 26 Neither onely do Good Works proceed from Faith but to speak the truth there are no good works unlesse they proceed from Faith 27 Seeing therefore Faith hath respect unto the Word as unto its Correlate Therefore the Law of God or the ten Commandments are the Rule of Good Works 28 Therefore superstition and will-worship pleaseth not God but those works onely which are done according to the Canon and rule of the morall Law comprehended and contained in the ten Commandments 29 And we are to understand the Commandments according to the exposition of the Prophets of Christ and his Apostles 30 Moreover seeing that Faith doth not arise
is the propertie of those that will not be contented with the means that God hath instituted and ordained 33 True Faith is not dead Jam. 2 17. For the Spirit of God worketh it in our hearts by the lively Word of God 34 Yea rather it is Operative and Working Galat. 5.6 35 That Energie or working of Faith is Twofold One by which it relieth on Christ the Mediatour declared in the word of the Gospel and apprehendeth and layeth hold on his benefits and Another by which it worketh through Love 36 When as we say then that Faith doth justifie and Faith alone we are to expound these two propositions 37 Faith doth justifie not in respect of the excellencie or dignitie thereof nor in respect of the latter Energie or working but because it apprehendeth and sayeth hold on Christ the Mediatour 38 Therefore there is no reall difference between these Whether we say that Faith doth justifie as some say â—nstrumentally or as others Forâ—ally 39 In the former acception it iâ— taken for the Gift of God kindled 〈◊〉 the heart by the Gospel or the faithfulâ— heart and so it is an Instrument by which Christ is apprehended 40 In the latter acception it is taken for the very Apprehension of Christ by Faith and so it is the Formall cause that is the reason and manner of oâ—â— Justification 41 Neither is there any reall difference whether we say as some do thaâ— Faith doth justifie Formally or anothers that it is Christ or as others thaâ— it is Christs merit 42 For it is all one as if you shoulâ— say Faith which apprehendeth Christ doth justifie or Christ being aâ—â—â—hended by true Faith is our justificatâ—on or The merit of Christ through Faith is imputed unto us to justificatâ—on 43 For the proper Object of savinâ— Faith is Christ with his merit and â—gain Christ doth nothing profit us 〈◊〉 lesse through Faith his righteousnessâ— be imputed unto us 44 To speak properly then Thâ— Formall cause of our Justification 〈◊〉 Christs righteousnesse that is his actiâ—â— and passive obedience apprehended of â—s by Faith and by God imputed unto â—s 45 God in his Judgement doth exact of us an account of all his gifts bestowed upon us that is of that perfection integritie in which we were created after his Image 46 But he found not in us that integritie wisdome and righteousnesse wherein we were created but in stead thereof sinne and iniquitie for which by the Law which is the rule of justice we are accused and condemned 47 But here the free Mercy of God steps in unto judgement and exhibiteth unto us Christ our Mediatour and Redeemer He taketh from us that which is ours that is sinne and iniquity and bestoweth upon us that which is his that is his obedience which he performed unto the Law 48 From this foundation God who is both Mercifull and Just by a most excellent temper of his mercie and justice imputeth not unto us our sins but imputeth unto us Christs righteousnesse through Faith which resteth and relieth upon Christ as the onely Propitiatorie 49 This Imputation of Christs righteousnesse unto us through Faith is as true and reall as it is true that Christ took upon him our iniquities Isaâ— 53.5 50 Remission of sinnes is grounded on Christs righteousnesse For God doth not remit sinnes out of errour or ignorance levitie or negligence but for Christ apprehended by Faith 51 And thus the Justice and Mercie of God shew themselves in our Justification His Justice shineth in that most perfect satisfaction which Christ made for our sinnes His Mercie appeareth in his acceptation of Christs satisfaction and the applying of it unto us through Faith 52 Again the Imputation of Christs righteousnesse is made in that our sinnes are remitted for the guilt of the person cannot consist with the imputation of Christs righteousnesse 53 Therefore as Originall sinne is not onely a want or privation of Originall righteousnesse but also an evil Concupiscence So likewise our Justification before God consisteth in the Remission of sinnes and the Imputation of Christs righteousnesse 54 With this Remission of sinnes â—â—putatâ—on of Christs righteousnesse â—egeneration and Adoption there is â—lwayes joyned Renovation by an inseparable union For Christ doth not onely bestow upon us his righteousnes â—ut his Spirit also which reneweth our nature 55 But yet our Justification before God doth not consist in both these joyned together 56 But Renovation is a Consequent of Justification and because through the imbecillitie and weaknesse of our nature it is never full and perfect therefore we cannot attribute unto it the glory of righteousnesse as if it were able to subsist before Gods judgement 57 And this is it which we labour to shew when we say that we are justified by Faith alone 58 Where the word Alone doth not determinate Faith the Subject as if justifying faith were at any time alone and separate from Charitie and other Christian vertues 59 For True Faith is a lively Faith and not a dead Faith It vvorketh by Love and is not without works 60 But that Exclusive particle or word Alone doth determinate â—he Predicate because the Righteousnesse of Christ alone the power of apprehending whereof belongs to Faith alone and not to works is imputed unto us oâ— Justification 61 We do not deny then that the Holy Spirit doth kindle new motions in the regenerate and that those thâ—â— are justified do walk in good works 62 Nay rather we say plainly Where there are not those new motions stirred up by the Holy Spirit neither is that true Faith as yet kindled We say plainly that Good works must follow iâ— those that are justified 63 But this it is which we deny That either these new motions are habituall righteousnesse of force before God or that these good works are actuall righteousnesse on which we may rely before Gods judgement 64 But indeed all the certitude of our confidence is in the precious bloud of Christ August In Meditat. 65 For wo unto men even of the best and most laudable life if God setting aside his mercie proceed to their examination in his justice 66 We therefore urge Exclusive particles in matter of merit in application and in form of justification 67 For fear lest that works should seem to be set up either as the merit or means or form of our Justification before God 68 But it is the grace of God onely which through Christ alone by Faith alone apprehended doth justifie us 69 The end of this saving Faith is the salvation of our souls and life everlasting 1. Pet. 1.9 70 For by Faith we have not onely accesse unto grace but we also stand in grace Rom. 5.2 And we are kept by the power of God through Faith unto salvation 1. Pet. 1.5 71 But yet notwithstanding Faith can be no more separate from Love and Charitie then the Rayes from the Sun and the Heat from the Fire farre be it from us to say that Faith is
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 Trinitie Christ both God and Man was appointed to be our Mediatour 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 sinnes th◠gift of the Holy Spirit righteousnesse and life eternall for the whole world 25 And again How that those benefits obtained by Christ are applie◠unto those that beleeve and are bestowed merely of grace 26 Therefore because the preaching of this Doctrine bringeth with i◠most plentifull matter of joy The Prophets and Apostles the better to expresse it have made choyse of these two words Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie 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 darknesse Coloss 1.13 That he hath spoiled principalities and powers and made a shew 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 Vnto 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 beleeve on his name John 1.12 That so through him we might receive the adoption of sonnes 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 joyfull 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 svveet Elogies 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 kingdome Matth. 13.19 The power of God unto salvation to every one that beleeveth Rom. 1.16 The word of life Acts 5.20 Philip. 2.16 The word of eternall 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 joyfull 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 onely 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 oppressour Isai 9.6 in so much that we stood in need of another Law-giver 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 mysterie 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 Gods commandments But the Gospel requires faith teaching us to beleeve on Christ our Mediatour 46 The Law hath concluded all under sinne 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 ministerie 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 sinne but yet in a different manner 48 The Law layeth open accuseth and condemneth sinne But the Gospel pointeth at him which made satisfaction for sinne 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 weaknesse 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 sheweth 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◠righteousnesse 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 justifie 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 waies polluted and defiled Yet the Gospel teacheth
walk in Good Works 6 Because we are to glorifie God by our Good Works 7 That the most Holy name of God and his Word be not for our sakes evill spoken of 67 In respect of our Neighbours they are necessarie 1 Because we are to help them according to our abilitie 2 Because we are to edifie them by our good example 3 Because we are to avoid 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 necessarie 1 Because they are to testifie by newnesse of life that they are a new creature in Christ 2 To prove by their walking as children of the Light that they are delivered out of darknesse 3 To shew forth the true fruits of Faith and to make their calling and election sure 4 To avoid the suspicion of Hypocrisie 5 To escape pains temporall and eternall which are the rewards of evil Works 6 That by sinne they do not shake off Faith grieve the Holy Spirit and lose the grace of God 7 That they may obtain of God rewards Corporall and Spirituall 69 Faith is exercised in Good Works and by them increaseth and as it were waxeth fat Luther in cap. 17. Gen. 70 These things are often to be urged and earnestly insisted upon That we entertain not once any such thought as if remission of sinnes and justification by grace were any priviledge for ungodlinesse 71 When as God of his mere goodnesse unto us in Christ doth receive us into Grace that he may have a peculiar people zealous of Good Works Tit. 2.14 72 Where the Apostle in the verse â—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 humanitie due unto our Neighbour according to the second Table of the Commandments to wit That we give all due Obedience and Reverence to our Superiours that we afford Counsel and help to our equals and that we defend and instruct our inferiours Bernard Serm. 3. de adv Domini 75 To live soberly hath respect unto Our selves And it requireth the Keeping of our bodies under and the moderating of our passions There is no victorie more glorious then for a man to overcome himself 76 After the same manner doth our Saviour being about to shew the manner of doing Good works contrarie to the practice of the Hypocriticall 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 â—art is put for the whole we are to understand all offices of Love and Charitie due unto our Neighbour From whence proceedeth the difference beâ—ween Corporall and Spirituall Alms â—omprehended in these verses Vifito Poto Cibo Redimo Tego Colligo Condo Consule Castiga Solare Remitta Fer Ora. In English thus To visit sick and prisoners To give drink to the dries To feed the hungrie To redeem Men in captivitie To cover them that naked are Poore strangers to invite The harbourlesse within thy house To lodge with thee at night To counsel such as counsel need The faultie to chastise To comfort such as comfort want To forgive injuries To bear with such as froward are In their infirmitie To pray for such as are cast down In their adversitie 78 By the name of Prayer likewise we understand all religious and devout service which we owe unto God For That our Prayers may be accepted of God and be pleasing unto him it is necessarie that they proceed from true Faith 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 glorie of God through Faith in Christ according to the rule of the divine Law 81 That we may be rich in them God of his infinite mercie grant unto us for Christ his sake who is the Authour and Finisher of our Faith 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 Theologicall Aphorismes concerning the Sacraments 1 UNto the Word of the Gospel God hath added the Sacraments which are the Visible Word 2 And The visible signes of invisible grace August Libr. 19. contr Faust cap. 16. 3 For by the Sacraments is represented unto our Eyes what by the preaching of the Word we heare with our Eares 4 The word Sacramentum which we translate Sacrament is extant indeed in Scripture I mean in the vulgar Latine 5 But not in that sense in which it is here used 6 And yet we are not to interdict or forbid the Church the use of the word as Carolstadius would have us 7 For it were a miserable servitude absolutely to be forbidden the use of all words unwritten 8 Amongst profane authours this word Sacramentum is used first for 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 Souldiers take according to a prescript form of vvords to bind them to their allegeance and fidelitie to the State and Governours thereof 10 From whence afterwards it came to signifie generally any kind of oath 11 In the Scripture according to the Latine interpreter Sacramentum is that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldees Rasa and the Hebrews Sod 12 Ecclesiasticall writers by the name of Sacrament understand a Ceremonie of Divine institution by which the good promises of the Gospel are offered applyed to those that beleeve 13 These our Sacraments are Holy and undefiled Mysteries as Damascen speaketh 4. Orth. fid cap. 14. or as out of the ancients speaketh Jeremie Patriarch of Constantinople Resp 1. ad Theol. 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 beleeve on him and to obey him as Souldiers are bound unto their Generall by an oath By the Sacraments we are also bound to love one another as they which contended in judgement having first laid their mony