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
from any naturall power of free-will but is the Gift of the Holy Ghost Therefore from what we said that works must proceed from Faith we inferre further That there are nâ— works good indeed done by men except they be regenerate by the Holy Ghost 31 For men by nature are dead in sinnes Ephes 2.5 Coloss 2.13 32 As therefore those which are not yet regenerate have no spiritualâ— life So also they have no spirituall works pleasing God 33 Rightly therefore disputeth S. Augustine and with much vehemencie Those works which seem to be good if they be without Faith they are no better then Sinnes or at best but shining sinnes Lib. 3. ad Bonifac. cap. 5. as also in many other places 34 Anselm disputeth thus That all the life of infidels and unbeleevers is sinne because without the chief good nothing is good Upon the 14 Chap. to the Romanes 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 necessarie 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 Christs satisfaction is so imputed to our works that for those works of ours we are justified before God 41 For seeing that they themselves stand in need of justification as I may so speak certainly they cannot justifie us 42 But this we say That those good works are therefore 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 workâ— if I may so speak Justifying Even as fruits are good because they are the fruits of a good tree but do not yet make the tree good 48 I know the common answer It is by way of distinction between the First and Second Justification 49 But beside other things even this one thing doth take away quite that distinction whereas the Apostle denyes that Abraham in the very midst of his Good Works was justified before God by his Works Rom. 4.1 2 3. If any where then certainly in Abraham that Second Justification by Works if there were any such should have found place 50 Moreover all places of Scripture which deny that we are justified by Works overthrow that difference 51 Our Good Works are due Debts unto God Luke 17.10 Therefore we merit nothing by them 52 Our Good Works are imperfect and unclean forasmuch as our Renovation it self is not altogether absolute and perfect in this life How then can we by them merit eternall life What are all our merits to so great glory Bern. serm 1. in Annun Col. 106. 53 Good works are the fruits of the Spirit leading and drawing the regenerate and working effectually in them Therefore man is so farre from meriting by them any thing at Gods hands that he is rather indebted to God for them Bern. Ibid. 54 If Good works could merit eternall life then they ought and might be done to that end and with that intent that thereby we might obtain the reward of eternall life But works done with such intent are not 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 justifie and to merit eternall life 56 But if Righteousnesse be by Christ then is also Salvation by Christ For He that beleeveth on the Sonne hath everlasting life John 3.36 57 The nature of a merit requireth that the work by which we merit 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 owe unto God And therefore no merit 58 Again The nature of a merit requireth that it be profitable and usefull for him at whose hands we are to merit But God standeth not in need of our goods And therefore they are not meritorious 59 Last of all The nature of a merit requireth that the thing offered by us for worth and price be equall unto the thing which we are to receive in lieu of it But what proportion is there betvveen our works and eternall life And therefore they cannot merit 60 Eternall life is the free gift of God Rom. 6.23 Therefore it is not the merit of our works 61 Thou takest from Grace whatsoever thou givest unto Merit Away therefore with that Merit which excludeth Grace Bern. serm 67 in Cant. 62 We cannot merit at Gods hands so much as a crust of daily bread but we are compelled to pray unto God every day Give us this day our daily bread How then can we merit eternall 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 Charitie the Tokens of secret Predestination the Presages of future felicity the Way to the kingdome but not the Cause of reigning there Bern. tract de Grat. lib. Arbitr sub finem 65 Although yet Good works are not necessarie to merit justification and salvation Notwithstanding they are necessary for the regenerate First in respect of God Secondly in respect of our neighbours And lastly in respect of the regenerate themselves 66 In respect of God they are necessarie many wayes 1 Because it is Gods will and commandment That the regenerate should walk in Good Works 2 Because he is our Father and we are his children and therefore we ought to be like unto him 3 Because we were created to this end 4 Because we are redeemed by Christ 5 Because we are regenerate and sanctified by the Holy Ghost to
by ordering and directing the induration or hardnes 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 onely 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 governour 67 God doth in such manner punish sinnes with sinnes that yet he is not the cause of sinne 68 And seeing that the divine Providence doth not exclude the Second causes neither change their qualitie according to the ordinarie manner Hence â—t is that in respect of the Particular â—auses some things may be said to be â—ortuitous and casuall which yet come under the order of the Vniversall 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 â—n us That we be neither lift up in â—rosperitie nor cast down with despair in adversitie 71 Let vs wholly commit our selves â—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 Theologicall Aphorismes 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 eternall 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 curiositie of mans heart desireth but what and asmuch as the Holy Ghost teacheth 7 Predestination or Election is called The Enrolling Registring 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 onely true God alone 12 Which belongeth also to the Sonne of God not onely as he is one with the Father and the Holy Ghost but also as he is appointed to be the Mediatour 13 In which sense we are said to bâ— elected not onely by Christ but also iâ— Christ Ephes 1.4 14 And it is an Action not Emâ—nant but Immanent 15 And it is also Ordinate whencâ— it is that the elect are said to be ordained to eternall Life Act. 13.48 16 The reason and manner of thâ— order is made manifest unto us by thâ— Gospel by which the Mystery of oâ—â— 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 bâ— 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 onely 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 businesse doth include the action of Faith 22 In which sense we are said to be elected not onely 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 temâ—orarie and endureth but for a time â—ut that which persevereth and continueth unto the end is Eternall Life Therefore when we name Faith we understand Perseverance also 24 The end of Election in respect of our selves is sanctification in the kingdome of Grace and glorification in the kingdome 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 wonderfull temper of Godâ— mercie and justice 29 What some produce concerning the hidden will of God contrary to hiâ— 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 onelâ— testifie unto us that he earnestly desired the salvation of all men but also iâ— deed and in truth 31 The first Adam was created after the Image of God whereof immoâ—tality was a part 32 All men were in the loins oâ— their first Father Adam Therefore iâ— him they may be all said to have beeâ— created after the Image of God untâ— immortalitie 33 What Christ by his preciouâ— bloudshedding purchased for all thâ— the Holy Ghost in the precious treasurâ— 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 iâ— that eternall life 35 And thus the love of the Father the satisfaction of the Sonne and the calling of the Holy Ghost are alvvaies â—oyned together 36 That calling in it self and of it self in respect of God which calleth is Universall For it is his good will and pleasure that the Gospel should be preached unto all 37 But it is made Particular by the â—ault of men who by their detestable contempt of the word rob themselves â—nd their posteritie of so great a treasure 38 In which sense such are said to â—udge themselves unworthy of everlastâ—ng Life Acts 13.46 39 If we descend unto particulars we confesse that there are many things â—et obscure which hereafter shall be made manifest unto all in the light of
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
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 Repenâ—ance and by the halves deploring sinne but without grace and faith 23 But true and saving Repentance consists in serious Contrition and Faith 24 Some call it Evangelicall But here we must adde this explication That in respect of the better part that is Faith which is from the 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 sinnes and the wrath of God doth earnestly grieve and by faith in Christ who made satisfaction for his sinnes is again raised up being certainly perswaded that for Christ his sake his sinnes are forgiven 26 For Repentance is a kind of Conversion from darknesse to light and from the power of Satan unto God Acts 26.18 27 Therefore the Term from whence is our sinnes from the consideration whereof there ariseth Contrition and the Term unto which is God unto whose Mercie we have accesse by the merit of Christ 28 As many Kinds of Celestiall Doctrine as there are by the ministeriâ— whereof God preacheth unto men Râ—pentance and Remission of sinnes and worketh the same in men so many aâ—â— the Essentiall parts thereof But thâ—â— are two kinds of Celestiall 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 feâ—â— and terrour whilest it manifestâ—â— sinnes and the wrath of God againâ—â— them The Gospel giveth coâ—â—iâ—â— whilest it sets before the man that iâ— contrite Christ the Mediatour thaâ— Lambe of God which taketh away the sinnes of the world 30 These Effects of the Law and the Gospel although they be distinct yeâ— they both concurre in this to make up the complement and perfection of Repentance 31 We do not call good works or new obedience a part but the Fruits worthy of Repentance as the Scripture witnesseth 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 sinnes and the sense of Gods wrath and by Vivification likewise Consolation which is from Faith 34 But if they understand that perpetuall studie of the converted and regenerate in mortifying the old man 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 â—â—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 onely in that publick and Ecclesiasticall Penance used by the Ancients 37 For in time past those which by their publick offenses had given scandal unto others and were therefoâ—â— excluded out of the communion of the Church were required to give publick testimonie and signes of their repentance beside inward contrition of heart to wit by their sorrow confession and begging pardon and forgivenesse c. To give the Church satisfaction B. Rhenanus in Schol. 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 farre worse If those actions of the Penitent or Repentant are made to have the force of an Element or the Materiall not onely signifying but also causing and effecting remission of sinnes in the Sacrament of Penance and the voice of the Confessour absolving be added hereunto as the Formall Concerning which there is wonderfull great difference amongst writers 42 For thus we should attribute unto our own endeavours and merits that remission of sinnes 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 poore he healeth but it is the humble in heart he preacheth libertie but it is to the captives he preacheth sight but it is to the 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 spirituall povertie captivitie and blindnesse and therefore are contrite and broken in heart 45 To this Contrition belong Acknowledgement of sinne sense of Gods wrath grief and anguish of a terrified conscience detestation and flight of sinne as also outward signes of Contrition Tears fasting beating of the breast sackcloth c. 46 But there is a great difference between the Contrition of the Good and Godly and the Contrition of the Hypocrites and Ungodly 47 The Contrition of the Godly ariseth from the speciall 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 naturall povvers of free-will 48 The Godly in the terrours of Conscience have an eye unto the principall Object of sinne that is God himself and are onely grieved that they have offended him But the Hypocrites contrarily are more afraid of the judgement of their own minds and the judgements of other men and they are vexed more with the consideration of the punishment then of the sinne 49 The Godly have an eye not onely to their Actuall sinnes but also to Originall the fountain of all Actuall not onely to outward offenses but also to their inward corruptions not onely to the punishments of this present life but also of the life to come But the Hypocrites make confession onely of their outward offenses and that in a negligent manner and for the most part they think onely upon the punishments of this present life but if aâ— any time their thoughts be bent upon the consideration of eternall punishments they are carried headlong into the gulf of despair 50 The Godly confesse and acknowledge God to be just that his judgements are just But it is the propertie of Hypocrites to extenuate their sinnes and to challenge Gods justice 51 But yet we must beware that we make not one Contrition Legall
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
the true Doctrine at all times and in all places vvhether they lived in former ages or whether they be at this day yet living 25 But it is necessarie that this consent be grounded on the Catholick vvritings of the Prophets and Apostles which are the onely foundation of the Church 26 It is called Apostolick 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 then 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 vvhence it may be easily gathered what are the true Characters and signes of the True Church to vvit The pure preaching of the Word and the Lawfull administration of the Sacraments 28 For seeing that the Church is nothing else but a Company of such as professe the true Doctrine of Christ publickly and use the Sacraments lawfully and there is no surer note of a thing then its Form Therefore vve conclude that these and no other are the true proper and genuine Characters tokens and cognizances of the Church 29 If there be assigned any other as the Catholick name Antiquitie Duration Amplitude Succession of Bishops Temporall felicitie c. 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 unlesse they exactly agree and are joyned with the other notes before mentioned by us 30 Wherefore vve thought good to note the vvords of Stapleton in relect princ fid Controv. 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 onely by their sense And those vvhich are of riper yeares and have the use of reason but yet are rude and unlearned do it by operation of life and functions which are onely proper to a man as to speak like a man to vvalk like a man c. But they which are vvise and prudent vvhose judgement pierceth deeper do it by prudence and understanding and other endovvments which are proper unto man after a farre more excellent manner 31 So the Church of Christ is by those that are vvise and Spirituall such as are the Teachers and Pastours of the Church known by the sound Doctrine and the right use of the Sacraments But as for those vvhich are unlearned vveak and little in Faith vvho are not able to judge of the Doctrine it self considered in its causes principles and means as also those which are without Faith vvho know little or nothing of the Church they judge onely by the outvvard face and appearance and by the multitude of the people which beleeve and their Pastours 32 This Similitude or Comparison of Stapletons vve thought vvorthy to be noted For from hence it may be concluded that our notes of the true Church are proper genuine and well beseeming spirituall men but theirs are doubtfull and uncertain 33 The outvvard shevv and face of the Church shadovved out by lineaments we vvillingly 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 administred with like sinceritie in all particular Churches but the leaven of humane traditions and inventions is mixed with the pure masse of Gods Word Therefore in this respect and in this sense the Church is said to be more pure or more impure comparing one vvith another 36 So Christ vvould 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 vvithall 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 Ministerie beget spirituall children unto himself Ezech. 16.20 38 The eares of the hearers are many times more pure then 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 Gods command Jerem. 15.19 They have taken forth the precious from the vile They have accepted and do still professe and maintain the writings of the Prophets and Apostles the Doctrine vvhich is conformable and agreeable unto them separating them from the leaven of humane traditions 41 Can any one then deny that out Church is Apostolick Such as the Doctrine is such is the Church The Doctrine is Apostolick And therefore our Church is also Apostolick 42 Let them therefore either convince us out of the vvritings 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 Catholick and Apostolick Church 43 And here vve vvould have it accurately to be observed vvhat the Acts of the Diet at Auspurg Anno 1530. do witnesse Hovv that the chiefest of our adversaries there confessed that the confession of our Faith could not be refuted out of Scripture 44 Hither vvill vve adde out of S. Augustine Epist 166. that In the Scriptures we have learned Christ in the Scriptures vve have learned the Church And vvhy then do vve not in them retain both Christ the Church 45 And again vve 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 vve do Shall vve seek it in our ovvn vvords or in the vvords of our Lord vvhich is the Head of the Church In my judgement vve ought rather to seek it in his words vvho is Truth it self and best knovvs his ovvn body 46 And further we urge upon them that Exclusive particle of S. Chrysostome Hom. 49. oper imperf in Matt. They which would knovv vvhich is the true Church of Christ can knovv by no other means but Onely by the Scriptures 47 The vvord of God vvhich this day is not extant but in the writings of the Prophets and Apostles is the seed the foundation and as it vvere the soul of the Church If the Church departeth from the tract thereof it departeth into errour and that so much the more grievous by hovv much the more remote and distant from the sinceritie of the