How that by the counsail of the most sacred and Holy Trinitie Christ both God and Man was appointed to be our Mediaâ—our and Redeemer 24 And againe How that Christ by his most holy obedienâ—e hath perfectly fulfilled the Law for us and merited the grace of God remission of sinnes the gift of the Holy Spirit righteousnesse and life eternall for the whole world 25 And againe How that those benefits obtained by Christ are applied unto those that beleeve and are bestowed meerely of grace 26 Therefore because the preaching of this Doctrine bringeth with it most plentifull matter of â—oy 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 39 And againe 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 this so great salvation offered by God 31 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of good tidings are commonly used when we heare of enemies put to flight from whome there was great feare 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 Gospell 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 Colos. 1.13 That he hath spoiled principalities and powers and made a shew of them openly triumphing over them Col. â— 15 33 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also used when tidings are brought that a Child is borne Jerem. 20.15 34 So in the Gospell good tidings are brought unto us Vnto us a Child is borne unto us a Son is â—iven Isai. 9.6 As many as received â—im to them gave he power to beâ—ome the sons of God even to those that â—eleeve on his name Ioh. 1.12 That â—o through him we might receive the adoption of sonnes Galat. 3.5 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 Gospell it is deâ—clared unto us That Christ hath sent forth the Prisoners out of the 〈◊〉 wherein is no water Zach. 9.11 37 Hence is that most joyfulâ— Acclamation Isai. 40.1 Comfort 〈◊〉 comfort ye my people saith your God 2. Speak ye comfortably to Jerusaâ—lem and cry unto her That her warreâ—fare is accomplished 38 Hence also flow these sweâ—â— Elogies appellations of this Doctrine to wit That it is The Gospeâ—â— of the grace of God Acts 20.24 The knowledge of salvation Luâ— 1.77 The word of the kingdome Matth. 13.19 The power of God 〈◊〉 to salvation to every one that beleâ—â—veth Rom. 1.16 The word of lifâ— Acts 5.20 Philip. 2.16 The woâ—â— 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 Gospell 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 rodde and staffe 4. The savour of life unto life 2. Cor. 2.16 39 Therefore that joyfull voice of the Gospell 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 Gospell 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 beare Acts 15.10 The yoke of burden the staffe of the shoulder the rodde of the oppressour Isai. 9.6 insomuch that we stood in need of another Lawgiver 42 Therefore we are to seek out other differences of the Law and the Gospell 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 Gospell 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 Gospell is the word of salvation peace and reconciliation 47 Therefore the doctrine both of the Law and of the Gospell is busied about sinne but yet in a different manner 48 The Law layeth open accuseth and condemneth sinne But the Gospell pointeth at him which made satisfaction for sinne And therefore it covereth taketh away and remitteth sinne 49 The promises of the Law require perfect obedience of works But the promises of the Gospell 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 Gospell 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 Gospell Grace and the gift by Grace the imputation of Christs righteousnesse and the donation of the Holy Ghost 53 But yet they are not to be confounâ—ed 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 Gospell teacheth us that it pleaseth God in as many as are justified by faith in Christ. 56 The Law is
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 Gospell and apprehendeth and layeth hold on his benefits and Another by which it worketh through love 36 When as we say theâ— 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 layeth hold on Christ the Mediatour 38 Therefore there is no reall difference betweeÌ„ these Whether we say that Faith doth justifie as some say Instrumentally or as others Formally 39 In the former acception it is taken for the Gift of God kindled in the heart by the Gospell or the faithfull 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 our Justification 41 Neither is there any reall difference whether we say as some doe that Faith doth justifie Formally or as others that it is Christ or as others that it is Christs merit 42 For it is all one as if you should say Faith which apprehendeth Christ doth justifie or Christ being apprehended by trâ—e Faith is 〈◊〉 justification or The merit â—f Christ through Faith is imputed unto us to justification 43 For the proper Object of saving Faith is Christ with his merit and again Christ doth nothing profit us unlesse through Faith his righteousnesse be imputed unto us 44 To speak properly then The Formall cause of our Justification is Christs righteousnesse that is his active and passive obedience apprehended of us by Faith by God imputed unto us 45 God in his Judgement doth exact of us an account of all his gifts bestowed upon us that is of that perfection and 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 〈◊〉 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 noâ— unto us our sinnes but imputeth unto us Christs righteousnesse through Faith which resteth and relieth upon Christ as the onely Propitiatorie 49 This Imputation of Christs righteousnes unto us through Faith is as true and reall as it is true that Christ took upon him our iniquities Isai. 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 righteousnes but also an evill Concupiscence So likewise our Justification before God consisteth in the Remission of sinnes and the Imputation of Christs righteousnesse 54 With this Remission of sins Imputation of Christs righteousnesse Regeneration and Adoption there is allwaies joyned Renovatioâ— by an inseparable union For Christ doth not onely bestow upon us his righteousnesse but 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 not a dead Faith It worketh by Love and is not without works 60 But that Exclusive particle or word Alone doth determinate the Predicate because the Righteousnesse of Christ alone the power of apprehending whereof belongs to Faith alone and not to works is imputed unto us to Justification 61 We do not deny then that the Holy Spirit doth kindle new motions in the regenerate and that those that 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 there true Faith as yet kindled We say plainly that Good works must follow in 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 woe 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 accâ—sse 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 Sunne and the Heat from the Fire Farre be it from us to say that Faith is formed by Love and Charitie 72 For Faith without works is said to be dead not as if
Dispensation his good will pleasure in that which is Good and by way of Permission onely in that which is â—vil 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 it is that in respect of the Particular causes some things may be said to be fortuitous 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 Civ Dei cap. 9. 70 The holy Meditation upon the divine Providence may effect thus much in us That we be neither lift up in prosperitie nor cast down with despair in adversitie 71 Let us wholly commit our selves and 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 its proportion to wit unto eternall life 3 In which sense Predestination is made part of the divine Providence Thom. p. 1. q. 23. art 1. 4 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 minde 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 be elected not onely by Christ but also in Christ. Ephes. 1.4 14 And it is an Action not Emanant but Immanent 15 And it is also Ordinate whence it is that the elect are said to be ordained to eternall Life Act. 13.48 16 The reason and manner of this order is made manifest unto us by the Gospel by which the Mystery of our 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 be 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 meerly 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. Thesâ— 2.13 23 Again Because the end of Faith I do not mean such Faith as is temporarie and endureth but for a time but 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 cleare 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 Gods mercie and justice 29 What some produce concerning the hidden will of God contrary to his will revealed in his word That inasmuchas it is not revealed is not without just cause hidden from the godly 30 Neither doth God in word onely testifie unto us that he earnestly desireth the salvation of all men but also in 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 of their first Father Adam Therefore in him they may be all said to have been created after the Image of God unto immortalitie 33 What Christ by his precious bloudshedding purchased for all That the Holy Ghost in the precious treasure of the word offereth unto all 34 The Gospel is offered unto all and in the Gospel the benefits of Christ and in them the grace of God and in that eternall life 35 And thus the love of the Father the satisfaction of the Sonne and the calling of the Holy Ghost are allwaies joyned together 36 That calling in it self and of it self in respect of God which calleth is Vniversall For it is his good will and pleasure that the Gospel should be preached unto all 37 But it is made Particular by the fault of men who by their detestable contempt of the word rob themselves and their posteritie of so great a treasure 38 In which sense such are said to judge themselves unworthy of everlasting Life Acts 13.46 39 If we descend unto particulars we confesse that there are many things yet 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 the Power of Freewill accepting Grace to be extolled 41 Let the salvation of men
to be thundered out to those that are secure and unto hypocrites But the Gospell 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 Gospell 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 fight 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 Gospell are Vniversall 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 Gospell by which all the saints of all ages from the beginning of the world are saved 62 Jesus Christ the same yesterday and today and for ever Hebr. 13.8 Therefore the passion of Christ was usefull and profitable before he suffered 63 For he is the Lamb â—lain 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 Galat. 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 Gospell by which our first parents were supported and sustained 67 How this promise was in after times more clearely expounded and repeated by divine revelation made unto the Patriarchs and Prophets it is excellent well declared by Chemnitius part 2. loc pag. 579 c. 68 And as the Gospell is one so is faith one and the way and meanes of attaining righteousnesse and salvation is also one 69 And therefore it is but a meere fiction and 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 which is said by some That the latitude of the Law with the Old Testament and the Gospell with the New is equall if the meaning be this That whatsoever 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 witnes 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 Vniversalitie of the Object we understand that the promises of the Gospel belong unto all men 74 But here we must distinguish between the Promise and the Application of the promise The Promise belongeth unto all men but the Application of the promise is onely 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 Gospell 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 Gospell of themselves and in themselves are Universall or else so restrained that by the counsell 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 Gospell seriously offer the benefits of Christ unto all 78 Christ commandeth his Apostles to go and preach the Gospell to every creature Mark 16.15 Therefore it is his will that they preach the Gospell every where all abroad unto all and offer it unto all and in the Gospell 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 Gospell 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 Gospell unto all to this end That by the hearing thereof they may conceive Faith whose Forerunner is Contrition 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 Gospell becomes unto some the savour of death unto death 2. Cor. 2.16 82 Concerning this Vniversalitie 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 Gospell 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 Causaell because perfect obedience is the cause for which eternall life is promised to those that keep the Law 87 But the voice of the Gospell is If thou doest beleeve thou shalt be saved Here the Condition is Syllogisticall or Instrumentall because the Gospell pronounceth that we are justified before God and saved not for Faith but by Faith 88 By the definition of the Gospell it is easy to be understood whether to speak properly the Gospell be the preaching of repentance or no. 89 When the Gospell is taken generally for all the doctrine preached by Christ and his Apostles It is most true that the Gospell is the preaching of Repentance 90 Moreover The Gospell doth onely declare the grace of God to those that repent that is to those that are humbled through the acknowledgement of their sinnes and the
works were the life thereof but because that profession and boasting of Faith which hath not the testimonie of good works is no better then an image or karkeise altogether without life 73 Therefore works do testifie that there is true Faith as breathing doth testifie that there is Life but yet they are not the life of Faith 74 As good fruits do testifie that the tree is good but do not make constitute the tree to be good 75 Justly therefore is it reckoned amongst those causes for which good works are to be done that Faith and the Holy Spirit be not shaken off 76 For the Scripture witnesseth both by word and by example that those which through Faith in Christ are justified before God if they afterwards cherish make much of their sinnes contrarie to conscience they do both lose Faith and consequently also the grace of God righteousnesse the Holy Spirit and eternall life and also incurre eternall damnation unlesse by true repentance they return again unto God 77 Therefore let these admonitions of the Apostles alwaies sound in our eares and sink into our hearts Work out your salvation with fear and trembling Philip. 2.12 Let him that thinketh he standeth take heed lest he fall 1. Cor. 10.12 Give diligence to make your calling and election sure 2. Pet. 1.10 Examine your selves whether you be in the Faith prove your own selves Know you not your own selves how that Jesus Christ is in you except ye be reprobates 2. Cor. 13.5 78 The Lord Jesus the authour of our Faith be also the finisher thereof Hebr. 12.2 To him be glorie for ever and ever Amen CHAP. XV. Wherein are contained Theologicall Aphorismes concerning GOOD WORKS That is Renovation of the man that is regenerate by Faith in Christ. 1 WIth Regeneration and Adoption by Faith in Christ is Renovation alwayes joyned as an inseparable companion 2 For even as a man by Carnall Generation is made partaker of Naturall Life after which do follow Naturall motions 3 So he that is borne againe of the Holy Spirit by Regeneration is made partaker of Life Spirituall after which doe also follow motions Spirituall 4 Neither Generation is without Life neither Life is without Motion 5 This inward Renovation is oftentimes denoted unto us by the name of Good Works and that by a figure which is called Synecdoche 6 For Renovation consists not onely in Outward good Works and actions transient but also and that more principally in the Inward renewing of the mind will and all the faculties of the Soule 7 From this Inward renewing flow forth Good actions and Outward good Works beare witnesse of it 8 But it pleased the Holy Ghost by the name of Good Works to describe Renovation and that for our sakes Because Outward good Works are better knowne unto us then Inward qualities of the minde and affections of the heart 9 Moreover All the praise of vertue consisteth in action Therefore we are renewed by the Holy Ghost within that the fruits of the Spirit may appeare without 10 And last of all By this meanes deceitfull Hypocrisie is excluded which is a counterfeit shew of inward pietie which indeed is none at all unles it be also demonstrated by good Works 11 As therefore Faith the Queen hath Contrition for her Vsher or Forerunner so she also hath Good Works for her waiting Maids or Followers 12 For Good Works do not goe before Justification or before a man be justified but they follow after Justification or when a man is justified It is the saying of S. Augustine cap. 14. de fid operibus 13 But Where Good Works appeare not without neither will I beleeve that there is Faith within It is the saying of John Husse 14 Neither is it any hard matter to assigne the cause of this neare Union and indissoluble knot which is between true Faith and Good Works 15 For this is the Nature of True Faith That it doth demonstrate it selfe by love and charitie 16 He that beleeveth is borne of God Ioh. 1.13 He will therefore resemble the nature of his Spirituall Father Now God is Love 1 Ioh. 4.8 And He that loveth not knoweth not God 17 Faith is an inward saving and efficacious knowledge of God How then can that chiefe good choose but be beloved if it be once truely knowne If any man love mee he will keepe my words Ioh. 14.23 He that hath my commandments saith our Saviour and keepeth them he it is that loveth mee 21. 18 From hence the Apostle concludeth Hereby we do know that we know him if we keep his commandments 1. Ioh. 2.3 And again He that saith I know him and keepeth not his commandments is a Liar and the truth is not in him 4. 19 Faith is the spirituall Light of the Soule But if there be Light within it will shew forth the Rayes without Matth. 5.16 Let your Light so shine before men c. 20 By Faith Christ dwelleth in our hearts Ephes. 3.17 Where Christ is there is the Holy Spirit and where the Holy Spirit is there also are seene the Fruits of the Spirit 21 Our Faith is the victorie which overcometh the World 1 Ioh. 5.4 And What is the World The lust of the flesh the lust of the eyes and the pride of life 1. Ioh. 2.16 Where these are cherished made much of there the world is not yet overcome and therefore there is not true Faith 22 That Faith is saving and most true Which living is and conquering too 23 Our hearts are purified by Faith Act. 15.9 Therefore they which live in securitie and delight themselves in filthinesse and impuritie How can they have inward puritie of heart For Out of the abundance of the heart the mouth speaketh Matth. 12.14 24 These things were thus plainly to be expounded That we might not onely be freed from the Tridentine accusation as if we preached onely Confidence and Assurance remote from all pietie but also that all vain opinion and perswasion of Faith might be taken away from all sinners that live in securitie 25 We may make answer to them out of S. James 2.26 As the Body without the Spirit that is without breathing is dead So Faith without works is dead also 26 Neither onely doe Good Works proceed from Faith but to speak the truth there are no good works unles they proceed from Faith 27 Seeing therefore Faith hath respect unto the Word as unto its Correlate Therefore the Law of God or the ten commandments are the Rule of Good Works 28 Therefore superstition and will-worship pleaseth not God but those works onely which are done according to the Canon and rule of the morall Law comprehended and contained in the ten commandments 29 And we are to understand the Commandments according to the exposition of the Prophets of Christ and his Apostles 30 Moreover seeing that Faith doth not arise from any naturall power of free-will but is the Gift of the Holy Ghost Therefore â—rom what
signifieth or signeth the invisibilitie of the thing signified or signed but presupposeth not the absence thereof 53 A Signe is a Thing beside the Species which it representeth to our senses and of it self causeth us to call to minde somewhat else August 2. de doctr Christ. cap. 1. 54 Therefore they that from hence That it is a Signe do gather that one essentiall part is absent do it certainly for lack of wit and want of learning 55 We dissent and depart likewise from those also who attribute too much unto the Sacraments in that they affirm and averre that they conferre 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 supernaturall vertue 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 unles there be one to receive it The Word and the Sacrament 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 spirituall Gifts of grace are as it were certaine Invisible Antidots In the Visible Sacraments they are as it were in certaine Vessels offered unto man Now As that which is in the Vessell is not of the Vessell but is drawn with it So Grace is not from the Sacraments or of the Sacraments but is derived from an eternall fountaine and is sucked from thence by the Soule in the Sacraments 60 And seeing that the Sacraments in generall 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 Leviticus 26.12 Jerem. 31.1 Matth. 22.32 And it will appeare that in them is contained a promise of Gods grace his speciall inhabitation or indwelling and eternall life 62 Therefore we dissent and depart from those who dispute That the Sacraments of the Old Testament were not Instrumentall causes of Grace as if they had not some vertue from the Passion of Christ c. 63 The lesse-Principall end of the Sacraments is To be Signes and Seales of Gods love towards us instituted and ordained for the confirming and strengthening of our Faith 64 For the Apostle calles Circumcision A Seale of the Righteousnesse of Faith Rom. 4.11 And the proper use of a Seal is as we know to testifie confirm and seale that thing unto which it is annexed 65 Whereupon the Godly of former ages in time of danger did fetch solid comfort and consolation out of Circumcision 1 Sam. 14.6 and again 1. Sam. 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 Finall Genericall cause 67 From hence it is that Baptisme is said to be A Good Conscience's going unto God for counsell The word by which it is expressed is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagâ—nts in the Old Testament do use when there is signified asking counsell at the mouth of God Oecumenius by this word understands an Earnest or Pledge 68 The meaning then is Thâ—t Baptisme doth testifie unto our Consciences and confirme the grace of God And here observe that the foundation of this obsignation or â—ealing consists in the resurrection of Christ For as it is Rom. 4.25 He was raised again for our Justification Upon which followes peace of Conscience or Peace with God Rom. 5.1 69 Hither do we referre that place 1 Iohn 5.8 There are three that beare witnesse in earth the Spirit and the Water and the Bloud The Paraphrase of which place according to the Scope of the Text and the Analogie of Faith is this That the Holy Spirit in the ministerie of the Gospell which is The ministration of the Spirit 2 Cor. 3.8 And the Water in Baptisme which is The washing of water by the Word Ephes. 5.26 And the Bloud which in the Lords supper is offered unto us to drink 1 Cor. 11.15 do testifie and beare witnesse concerning the Fatherly goodnesse and love of God towards us 70 Hereupon Tertullian Libr. de poenitent calleth Baptisme the Obsignation or Sealing of Faith and Augustine de Catech. rud cap. 26. calleth the Sacraments Seales 71 We dissent then and depart from those who deny that the Sacraments are Seales sealing unto us the promise of Grace 72 Secundarie and Lesse-Principall ends of the Sacraments we may reckon up many as That they are the very Nerves and Sinewes of publike Societie concord and agreement That they are the Badges and cognizances by which the Church is distinguished from other assemblies That in them we are tyed bound unto God to Faith and to Obedience That they are the Types and resemblances of vertues but especially Love c. 73 The Schoolemen dispute That in or by some Sacraments there is a Character imprinted 74 Which they describe after this manner That it is a spirituall stampe imprinted by God alone in the soule of man at the receiving of the Initerable Sacrament that is the Sacrament of Baptisme which is not to be reiterated or repeated remaining Indelible Ordinarily 76 About the Quidditie Subject and End of this Character we might reckon up their wonderfull strange and miserable jarrs contentions 77 But we conclude with Biel 4. Sentent dist q. 2. That neither necessarie reason doth demonstrate not evident authoritie 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 Sacramentall forme of Baptisme then of any Character imprinted really in the Soule 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 generall Out of that which hath bene said we gather their definition after this manner The Sacraments are sacred and solemne actions instituted by God in which God by the ministerie of man mediating doth dispense a certaine thing instituted by his peculiar word to offer apply and seale unto those that beleeve the proper promise of the Gospell 81 Of which that we may worthily partake and to our salvation God grant unto us who is the onely authour of them blessed for ever Amen CHAP. XVII Wherein are
contained Theologicall Aphorismes concerning the Sacrament of BAPTISME 1 BAptisme is the Porch or first Gate of Grace the Entrie into the Church the Key of the kingdome of heaven and the Investiture of Christianisme or the putting on the robe or liverie of Christianitie 2 And therefore being the first Sacrament of the New Testament it is for that cause called the Sacrament of Initiation 3 Baptisme generally taken signifieth any washing dipping or dying whether it be done by immersion â—ffusion or aspersion 4 It is taken Metaphorically in Scripture for the Crosse 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 ministerie of John the Protoâ—Baptist that is which first baptized Matth. 3.11 6 Specially and by way of Excellencie yea and by the common use of the Church it is taken for that solemne mysterie of Initiation to wit the first Sacrament of the New Testament 7 Which in respect of one of the Essentiall parts thereof is called Water John 3.5 In respect of its Essence The washing of water by the Word Ephes. 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 wenâ— before Circumcision made without hands Coloss. 2.11 8 The Prime authour of Baptisme and therefore the Proper and Principall Cause is God 9 For God by his Prophets in the Old Testament did preach by Types and Prophecies concerning this saving Laver or washing of Baptisme 10 The Types are Noahs ark in the floud 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 bloud of the bird that was killed which cleansed the leprosie Levit. 14.6 7. The water of Expiation or Separation whereinto were strewed the ashes of the red heifer Numb 19.17 c. Divers washings ablutions and aspersions used by the Jews Heb. 9.10 The water of Jordan by which Naaman was cured of his leprosie 2. King 5.14 11 The Prophecies consist partly in proper words and partly in words Allegoricall THE Lord sitteth upon the floud Psal. 29.10 There is a river the streams whereof shall make glad the citie of God Psal. 46.5 The Gentiles shall bring thy sons in their armes Isai. 49.22 I will sprinkle clean water upon you and you shall be clean from all your filthinesse Ezech. 36.25 It shall come to passe 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 to the inhabitants of Jerusalem for sinne and for uncleannesse 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 sent John to baptize or to baptize with water Joh. 1.33 From whence it is said That his Baptisme is from heaven Matth. 21.25 and the Pharisees refusing to be baptized of him are said to have rejected the counsel of God Luke 7.30 13 This divine Institution of Baptisme Christ after his death and resurrection did as it were renew by a solemne promulgation and command to continue the same throughout the whole world 14 Therefore the Baptisme of John was the same Sacrament with â—he Baptisme of Christ that is which Christ administred by his Apostles and doth at this day administer by the Ministers of the Church It had also the same efficacie neither was it necessarie that after the Baptisme of John the Baptisme of Christ should be received 15 The same Causes and the same Effects do argue that the Sacrament of Baptisme both Johns Christs was the same 16 Yet notwithstanding we do not deny but that with the Baptisme of the Apostles there was joyned also the visible effusion of the miraculous gifts of the Holy Ghost which was wanting to Johns Baptisme 17 Now God administers this Sacrament not Immediately but by the Ministers of the Church unto whom this doth Ordinarily belong as unto the Stewards of the mysteries of God 1. Cor. 4.1 18 Again Forasmuchas they are the Ministers of anothers good their vices do not take away the essence and benefit of Baptisme 19 And therefore even Hereticks themselves if they do observe the Substantialls of Baptisme they do administer true Baptisme 20 Which also we determine in that case when the Minister of the Church privately and secretly doth favour and cherish an heresie contrarie to the truth of Baptisme and the doctrine of the Church 21 But those which are baptized by Hereticks without the invocation of the Holy Trinitie and afterwards come unto us we pronounce that such are to be Baptized but we do not say Rebaptized For it is not to be beleeved that they were ever baptized whosoever were not baptized In the name of the Father and of the Sonne and of the Holy Ghost 22 The externall Element of Baptisme is water water naturall and elementarie 23 Whosoever therefore do either substitute and use in stead of water any other liquor or any other externall Element or else are of opinion that they may be substituted and used in the stead thereof They depart from Gods institution 24 But yet Baptisme is not simply water but the washing of Water by the Word Ephes. 5.26 25 Therefore neither Water without the Word nor the Word without the Water hath the nature force and vertue of Baptisme 26 That Word is the word both of Command and of Promise 27 For the Apostles are commanded to goe and teach all nations Baptizing them in the name of the Father and of the Sonne and of the Holy Ghost Matth. 28.19 And there is a promise added That he that beleeveth and is Baptized shall be saved Mark 16.16 28 Therefore according to this word all the Holy Trinitie The Father the Sonne and the Holy Ghost are present at Baptisme as at the Baptisme of Christ who is the Head of the Church Ephes. 1.22 29 The Father for his Sonne our Mediatours sake doth receive him that is Baptized into grace The Sonne by his owne bloud doth cleanse him from all his sinnes The Holy Ghost doth regenerate and renew him unto eternall life 30 And if all the most sacred and Holy Trinitie be present then also Christ God and Man is certainly present and by his bloud washeth him that is Baptized from all the filthinesse of his sinnes 31 From whence it is that the Ancients say and Luther repeats it That Baptisme is red with the bloud of Christ. August tract 11. in Joan. Bed in Psalm 80. 32 We must not therefore look upon the water of Baptisme according to the naturall 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