it terrifieth us and prescribeth unto us the rule of well-doing 35 The Gospel is the doctrine of faith which pointeth at Christ our Mediatour who hath made satisfaction for our sinnes and raiseth up the conscience of man 36 The practise of the Law and the Gospel consisteth in true Repentance 37 Whereunto there is required Contrition to be wrought in us by the Law and Faith by the Gospel 38 Faith apprehendeth the Righteousnesse of Christ offered in the word of the Gospel by which man after Contrition wrought in him by the voice of the Law is justified before God and beginneth to be renewed by the receiving of the Holy Ghost 39 For by faith our hearts are purified Acts 15.9 40 Therefore the fruits of true Repentance are good works 41 For Faith worketh by Love Gal. 5.6 And Christ giveth unto us not onely his righteousnesse but also his Holy Spirit which beginneth to renew our nature and bridle in us the concupiscences of the flesh 42 Of Good works there are three ranks some have respect unto God some unto Our selves and others unto our Neighbours 43 For the Summe of Pietie and Christian Religion is this That we live soberly righteously and godly in this present world Tit. 2.12 44 The Sacraments are the Seals of the word appointed for the confirming and strengthening of our Faith And they are the Visible word 45 Such in the Old Testament were Circumcision and the Paschal Lambe and such in the New Testament are Baptisme and the Lords Supper 46 By the Audible and Visible word God gathereth together his Church here on earth 47 Whereof there are three Hierarchies ranks or orders The Ecclesiasticall Politicall and Oeconomicall 48 Of the Ecclesiasticall Hierarchie the Pope of Rome makes himself Monarch and Head 49 But inasmuchas he setteth himself against Christ he makes himself Antichrist 50 The Ministerie of the word or the Ecclesiasticall Hierarchie is ordained at this day by a mediate vocation 51 The Politicall Hierarchie comprehendeth Magistrates both inferiour and superiour 52 Vnto the Oeconomicall Hierarchie belongeth Matrimonie which is as I may so call it a certain Seminarie or Nurserie of the Church 53 God in this life puts his Church under the Crosse and that for many waightie and urgent reasons 54 But at length he will glorifie it in the life to come being delivered and freed from all enemies from all evills perills and dangers 55 Death and the Last Judgement without going through any Purgatorie is to the godly and those that beleeve the entrance into everlasting life 56 But the ungodly and unbeleevers shall at length be cast into everlasting fire CHAP. II. Wherein are contained Theologicall Aphorismes concerning the HOLY SCRIPTURE 1 THe onely Principle of Theologie is The WORD of God contained in Holy Scripture 2 By the name of Holy Scripture properly and strictly taken we understand the books of the Old and New Testament which undoubtedly are Propheticall and Apostolicall 3 Which also are called Canonicall because they are a full and perfect Canon or Rule of the knowledge of God and his worship 4 Such in the Old Testament are Genesis Exodus Leviticus Numbers Deuteronomie Joshua Judges Ruth two books of Samuel two of the Kings two of the Chronicles Ezra Nehemiah Esther Job the Psalmes the Proverbs Ecclesiastes the Song of Solomon Isaiah Jeremiah Lamentations Ezechiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zachariah Malachi 5 The rest of the books of the Old Testament are called by S. Jerome Apocrypha because they were neither wrote by the Prophets nor received by the Jews for Canonicall 6 Again they want the testimonie of Christ and his Apostles 7 Moreover by the most approved Councells and Fathers they are reckoned without the Canon 8 And besides there is to be found in many of them places either expresly repugnant to the Canonicall Scripture or else peccant against the truth of Historie and Chronologie or else Contradictorie one to the other 9 In the New Testament those are called Canonicall which at all times and by all the Churches have been received without doubting for Apostolicall truely and certainly so called 10 Such are The Gospell according to S. Matthew Mark Luke and John the Acts of the Apostles the Epistle of S. Paul to the Romanes two to the Corinthians one to the Galatians one to the Ephesians one to the Philippians one to the Colossians two to the Thessalonians two to Timothie one to Titus one to Philemon the First of Peter and the First of John 11 The rest have not been heretofore received by all with such a common consent as the former in which respect they are called by some Apocrypha 12 Such are the Epistle to the Hebrews the Epistle of James the Second of Peter the Second and Third of John the Epistle of Jude and the Revelation of John 13 But forasmuch as most of the ancients do not so much doubt of their Primarie authour which is the Holy Ghost as of their Secundarie authours therefore for their Authoritie I willingly suffer them to be equall with the Canonicall neither will I contend with any man about this matter 14 All Scripture is given by inspiration of God 2. Tim. 3.16 And holy men of God spake as they were moved by the Holy Ghost 2. Pet. 1.21 Neither spake they onely but they wrote also 15 The same word of God which with a lively voice was preached and preserved unwritten for a long time in the Old Testament and likewise in the New Testament but not so long The same word I say was afterwards by the will of God written and became Scripture Iren. lib. 3. cap. 1. 16 Therefore between the word of God preached and the word written we make no reall difference 17 For it is but an Accident unto the word of God either to be preached or to be written 18 But although the Prophets and Apostles moved by the Holy Ghost have not wrote their whole sermons yet they have made such a choice of what they wrote that it is sufficient for the salvation of those that beleeve August tract 49. in Joan. 19 And therefore we say that the Holy Scripture is perfect and containeth in it all things necessarie for those that strive for the prize of eternall life which is set before them both for the instructing of them in the faith and the informing them in life 20 That it is perfect it is proved by evident testimonie 2. Tim. 3.16 and 17. where it is said that the Holy Scripture is profitable for doctrine for reproof for correction for instruction in righteousnesse That the man of God may be perfect throughly furnished unto all good works And therefore also the Holy Scriptures are able to make us wise unto salvation 2. Tim. 3.15 21 Seeing therefore that which is Profitable in relation to Indigency and want is taken two wayes either for that which of it self alone is All-sufficient excluding all want or else for
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
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
an open deniall 9 He accuseth God of Envie and Malice being himself more malicious By a faigned pretence and promise of divine excellency and wisdome he deceived her being himself most remote from divine wisdome 10 The Causes then of our first Fathers fall were the Devill seducing and himself freely and willingly consenting 11 We must not in any case make God to have an hand or beare a part in mans fall because God is good and the authour of nothing but that which is good 12 As God created man at the first so it was his will that he should alwaies have continued And therefore God did not by any secret decree or command force him to fall 13 God is not the authour of that thing whereof he is the punisher and avenger The iniquitie which he punisheth is not of his doing Fulgent lib. 1. ad Monim 14 God gave unto man before his fall a perfect power that hee might have not fallen and an entire will that if he would he might have had no will to fall and further he added a most severe commination of death that so he might have been kept from falling 15 Man was not created that he should have a will to sinne and yet he was set in that libertie that he might have a will but he was also furnished with such light that if he would he might have had no such will 16 For God hath no need of the righteousnesse of the upright and straight or the iniquitie of the crooked and perverse August 11. de Gen. ad lit Cap. 7. 17 No perfection is added unto God by his externall works which are but the prints and footsteps of his inward perfection 18 Incredulitie and unbelief according to the order that Moses hath set down in his description was the first sinne of man 19 As long as the word and faith is retained in the heart there is no proud swelling or lifting up of ones self against God 20 Whatsoever was first for order of internall intention certainly incredulitie was the first sin for order in the act of externall commission 21 Neither had the minde of man being illuminated with such divine light as it was ever turned away from God by pride unlesse first it had made a secession or revolting from the word 22 The Apostle denies that Adam was deceived 1. Tim. 2.14 which wee must understand of the manner and order of being deceived 23 Though wee should grant that Adam was not deceived by another yet he was deceived by himselfe 25 It is an idle question to ask whether of the two sinned more grievously Adam or Eve They sinned both unlike indeed for Sex but alike for Pride Aug. 11. de Gen. ad lit cap. 35. 26 The opening of their eyes which followed immediately upon their fall was nothing else but the sense of their sin and the sting of a terrified conscience 27 They saw that they were naked that is bestripped of the robe of integritie innocencie with which they were invested at their first creation They knew before their fall that they were naked but their nakednesse was such as was neither shamefull nor disgracefull 28 They felt after their fall that their flesh was incited to lust and that the law of their members was shamefully repugnant to the Law of their minde 28 What great darknesse seized upon their understanding presently after their fall it is apparant from hence in that they thought with fig leaves to hide themselves from his sight whose eyes are much clearer then the sunne 29 Fain would they have been concealed from him from whom nothing can be concealed and hide their flesh from his sight who is the beholder of the heart August 11. de Gen. ad lit cap. 34. 30 With their blindnesse of minde there was also joyned the trembling of heart For they were affrighted with the shaking of a leafe who before were delighted with the presence and conference of God 31 They are called before Gods Tribunall or Judgement-seat and before him their cause is examined and so punishment follows close upon their sinne 32 This sinne of our first parents corrupted and putrified the humane nature which was all in them and no part in any other Anselm conc virg cap. 2. 33 Adam was and in him were we all Adam was undone and in him are we all undone Ambros. in cap. 15. Luc. 34 If the parents lands be confiscate their children lose their inheritance 35 From a corrupted root spring forth evil fruits from an impure fountain flow forth filthy waters and of parents which are leprous children also are begotten which are leprous 36 Even so of our first parents being destitute of originall righteousnesse and infected with the pollution of sinne such children are begotten as they themselves that is destitute of righteousnesse and infected with sinne 37 For Adam begat a sonne not after the Image of God but in his own likenesse that is corrupted with sinne 38 The Personall sinne of Adam corrupted his Nature and the corruption of Nature is by carnall generation propagated unto the person of his ofspring 39 Adam sinned not as a private man but as the lump masse and head of all mankinde 40 As his Nature so likewise the corruption of his Nature is propagated unto his posteritie As his sinne so also the guilt which is a consequent of his sinne 41 And this is that which we call Originall sinne which whosoever they be that deny or extenuate they detract exceedingly from the grace of God 42 They which plead so much for Nature are enemies unto Grace 43 Concerning this Originall sin not onely the most cleare oracles of the Holy Ghost beare witnes but also all Actuall sins the grievous weight and burden of divers calamities and death it self and likewise regeneration which is necessarie for all men towards the attainment of eternall life 44 Therefore vain and frivolous is that which is said by Pelagius That sinne came into the world by imitation not by propagation 45 For death which is the wages of sinne raigned even over them that had not sinned after the similitude of Adams transgression Rom. 5.14 46 And we are by nature the children of wrath and not by imitation as the Apostle teacheth Ephes. 2.3 47 This sinne is called Originall not from the originall of the universall nature or the humane nature but from the originall of every person descended from Adam since his fall 48 Moreover it is called Originall in reference to Actuall sinnes whereof it is the common head and fountain 49 As for the quidditie of the thing it is not onely the privation of originall righteousnesse but it is also the position of a vitious qualitie and guilt which is a consequent or follower of them both 50 Hence it is that from ouâ— parents we are damned before we are born Bern. in Med. cap. 2. Col. 1190. 51 Evill concupiscence in which the power and force of originall sinne doth chiefly appeare is
40 But if righteousnesse come by the Law then is Christ dead in vain Gal. 2.21 41 And if the regenerate do perfectly fulfill the Law why do they pray dayly Forgive us our trespasses according as they are taught by Christ Matth. 6.11 42 If there be no trespasse committed why is forgivenesse required 43 Moses hands are heavy and the yoke of the Law is unsupportable Exod. 17.12 Bern. serm 3. in Cant. 44 Moses face shineth so that we are not able to look on it Exod. 34.29 2. Cor. 3.13 45 Moses is of a slow tongue his words are harsh we cannot heare and obey them Exod. 4.10 46 The Tables of the commandments are of stone Exod. 24.12 They break our hearts in pieces but they do not cure them 47 It was not Moses but Joshua that brought the children of Israel into the promised land It is Christ and not Moses that leadeth us unto eternall life 48 The Law is the Hammer of Death the flashing of Hell and the Thunderbolt of Gods vengeance 49 This profit the Law brings with it That it convinceth a man of his infirmitie and weaknesse and compelleth him to sue unto Christ for the medicine and remedie of grace to strengthen him August Epist. 200. ad Asell 50 Let us therefore learne to know the voyce of the Law that so we may come to know the comfortable voyce of Christ our Shepherd 51 Whatsoever sheweth unto us sinne vengeance and death it is in the place and steed of the Law and doth the office of the Law whether it be in the Old Testament or in the New 52 We must not therefore appropriate the Law to the Old Testament and the Gospell to the New 53 There was indeed a solemne promulgation of the Law made in the Old Testament and of the Gospell in the New 54 But yet the Doctrine as well of the Law as of the Gospell sounded in both Testaments 55 Neither in the New Testament onely but also in the Old come we to the knowledge of sin by the Law and the abolishing of sin by Christ. 56 The Ceremoniall and Judiciall Lawes in the Old Testament are abrogated 57 For the Ceremoniall were but Shadowes and Types of Christ and therefore at the coming of Christ they expired 58 The Judiciall were fitted for the Common Wealth of the Jews which God would have to be kept within such bounds untill the coming of Christ. 59 But yet the Ceremoniall and Judiciall Laws are so abrogated that whatsoever in them is Morall still abideth 60 And the Mosaicall Ceremonies by an Allegoricall exposition may be fitted to serve for our edification 61 So much of the Law in Generall Now we are to make enquirie in Speciall concerning the Decalogue or the Ten Commandments and concerning Images 62 The Number of the Commandements is certaine but the Order of them is not so certaine 63 As concerning their Order then it is but a matter of question and not a matter of faith 64 We must not therefore move unnecessarie stirres and contentions about it to the disturbing of the peace of the Church neither must we suffer our Christian Libertie in such things to be captivated by our adversaries 65 Christian Libertie admitteth of Historicall Images But as for Idolatrous Superstitious and Lascivious them the Law of God abolisheth And as for such as truely cause Scandall Charitie taketh them away 66 As often therefore as there accreweth unto them an opinion of worship insomuch that divine honour is given unto them or that they are thought to have in them any peculiar sanctitie or that men imagine that God is so tyed unto them that he is there present in a more peculiar manner and heareth mens prayers more effectually there then elsewhere The use of them is no longer indifferent 67 Neither yet doe I commend the saying of that Greek Pelusiote in the seventh Synod to this purpose That A temple unles it were adorned with Statues images and pictures was nothing worth and not to be regarded 68 For my part I like not the multitude of sumptuous and costly images For feare lest it come to passe as Bernard complaineth that whilst the Church shines gloriously in the wals it looke pitifully in the poore lest whilst the stones are covered with gold the children starve for want of clothing and whilest rich mens eyes are pleased poore mens purses be exhausted 69 As therefore in other things which we call indifferent so also in this there is a Christian prudence required that we give no scandall to ouâ— weake brethren by the unseasonable use thereof neither yet must we give place to those Which come in privily to spie out our libertie which we have in Christ Jesus that they may bring us into bondage Gal. 2.4 70 He which heretofore wrote his Law in tables of stone with his own finger write them likewise in our hearts by his Holy Spirit CHAP. XII Wherein are contained Theologicall Aphorismes concerning the GOSPELL 1 THe Gospell is Parallell to the Law 2 The Doctrines of both have a celestiall Originall 3 In both there is life eternall promised but in a different manner 4 In the Law it is promised to those that performe perfect obedience but in the Gospell it is promised to those that truely beleeve on Christ. 5 The Doctrines of both are to be propounded unto us in the Church 6 For both of them are of necessarie use in the conversion of man 7 Both of them are most nearely joyned together in the heart and practise of a Christian man 8 But yet they are so conjoyned that notwithstanding they are accurately to be distinguished 9 For if we either take quite away or else weaken the difference which is between them we pull downe the very Tower or Pillar of Christianitie 10 Neither yet must we make them so contrarie the one to the other as that the one should destroy the other 11 For The Law is not against the promises of God Gal. 3.21 12 But The Law is established through faith Rom. 3.31 13 What the Law requireth of us that hath Christ fulfilled for us as it is declared unto us in the Gospell 14 For Christ is the end and fulfilling of the Law for righteousnessâ— to every one that beleeveth Rom. 10.4 15 The righteousnesse of the Law is fulfilled in us by Christ. Rom. 8.4 16 Moreover Faith kindled in our hearts by the Holy Spirit through the voice of the Gospell worketh by love Galat. 5.6 17 And Love is the summe or fulfilling of the Law Rom. 13.10 18 And thus the Law is written in our hearts Jerem. 31.33 19 But yet this love is not perfect in this Life 20 And therefore we cannot perfectly fulfill the Law 21 Our Obedience here is but Inchoate or begun it shall be complete and consummate in the Life to come 22 The Gospell according to the Etymologie of the Greeke name inâ—erpreted signifieth a good message or good tidings 23 For it brings unto us the good â—idings
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
sense of Gods wrath 91 And inasmuch as it pronounceth that salvation is to be sought for onely in Christ it presupposeth that without Christ all is concluded under sinne 92 Besides The Gospell doth demonstrate and expound unto us many places in the Law which we cannot easily and evidently gather from the Law it self 93 In this sense therefore and in these respects the Gospell may be said and truely understood to be the preaching of Repentance But yet we must know that the proper doctrine of the Gospell is about the free remission of our sinnes through Jesus Christ. 94 Thou wilt say perchance Faith is by the Gospell Therefore unbelief is reproved by the Gospell For the Law knew not Christ to be the Mediatour 95 I answer The Law bids us beleeve all the word of God The Gospell propoundeth unto us this word That Christ dying on the crosse for our sinnes is become our righteousnesse before God Let the Law conclude Therefore beleeve this word of God 96 The Law reproveth all sins therefore also unbelief The Gospell declareth by the Antithesis thereof that not to beleeve on Christ the Mediatour is a sinne and the head of all sinne as Chemnitius teacheth p. 2. loc pag. 570. The Law concludeth Therefore for this sinne thou art accused and condemned 97 In this sense said Holy Luther That the Law and the Gospell in the practise are more nearely conjoyned then any Mathematicall point 98 And yet the proper work of the Law remaineth which is To reprove sinne to work wrath and to condemne But the proper work of the Gospell is To comfort to raise up and to save 99 When the Law propounds the Major Whosoever stealeth is under the Curse The Conscience of the Theef assumeth the Minor But I have stollen Hereupon the Law inferreth the Conclusion Therefore thou art under the curse 100 Here the whole Syllogisme accusing and condemning is aâ—tributed to the Law although the Conscience of the Theef make the Assumption 101 So again the Law propoundeth this Major Whosoever is under sinne is under the Curse The Gospell propoundeth the Minor But whosoever doth not beleeve on Christ is yet under sin and the wrath of God abideth on him Joh. 3.36 Hereupon the Law inferreth the Conclusion Therefore he is under the Curse 102 Here again the whole Syllogisme accusing and condemning is attributed to the Law although the Gospell make up the Assumption 103 The Law concludeth all under sinne Galat. 3.22 Whosoever therefore doth not beleeve the Gospell which pointeth at Christ he is under the curse of the Law and over him doth the Law exercise the office of accusing and condemning with all severitie and rigour 104. Therefore the Accusation of Vnbeleef belongeth to the Law as it is illustrated by the light of the Gospell 105 Hereupon Holy Luther writing upon Genesis cap. 22. f. 303. saith thus That the work of Faith on Christ and the sinne of Unbelief opposite unto it are reduced to the first commandement 106 The Lord Jesus by the voice of his Gospell lift up our hearts and uphold us in all tentations and specially in the houre of death Amen CHAP. XIII Wherein are contained Theologicall Aphorismes concerning REPENTANCE 1 THe Practise of the Law and the Gospell consists in Repentance 2 For it is not enough for us to know what is the Office of the Law and what is the Office of the Gospell but the Practise of them both is required at our hands Theologie or Divinitie is a Practicall Doctrine 3 Repentance is attributed either unto God or unto Men. 4 It is attributed unto God after the manner of men not that it is in God it is in God Figuratively not Properly in Effect not in Affect We see the Effects of it God feeleth no such Affect or Passion in himselfe 5 For as the Anger of God is no perturbation of his minde but the judgment by which he inflicts punishment upon sinne So the Repentance of God is his immutable disposition of things mutable August 15. de Civitat Dei cap. 25. 6 Gods thoughts are not as mans thoughts as if he at any time altered his purpose neither is he angry as one that is mutable but these things are therefore written that we may thereby learn the grievousnesse of our sinnes Ambr. lib. de arca Nâ—ah cap. 4. 7 Repentance is attributed unto men in a farre different sense then it is to God For God is not a man that he should repent 1 Sam. 15.29 8 Repentance as it is attributed unto man is in Scripture taken two wayes either Totally or Partially 9 Totally for the whole act of Conversion Partially for Contrition onely 10 The force and meaning of the word doth incline rather to the latter sense For To Repent is as much as to be ashamed and grieved for some thing committed Gell. 17. cap. 1. 11 But as it is used in Scripture and received by our Churches it is to be taken rather in the former sense 12 Wherefore some of the Ancients in stead of Repentance thought it fitter to use the word Resipiscence which signifies amendment returning unto ones self again and after going astray coming into the right way again Tertull. 2. contra Marc. Lactant 6. Instit. cap. 24. 13 The Hebrews call it by a most apt and fit name Theschubah which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we call Conversion 14 Phavorinus expounds this well after this manner That it is A Conversion from sinnes and offences unto the contrarie good 15 Understand Goodnesse it self and the true and chief good 16 But Damascene expounds it exceeding well That it is A returning from that which is against nature unto that which is according unto nature and from the Divell unto God 2 de Orthod fid 30. 17 That which we call Penitence or Repentance is by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Grief for what is past Change of minde for the time to come 18 But yet so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is griefe of mind not mixed with faith Heb. 4.2 doth answer Penitence or Repentance which is taken for Contrition onely And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Repentance unto salvation not to be repented of 2 Cor. 7.10 doth answer Penitence or Repentance as it is taken Generally 19 And yet this difference is not alwaies constant and every where to be found as it appeareth out of Matth. 21.29 and Heb. 12.17 20 But yet most an end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth true and saving Repentance and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false Repentance and such as leadeth to destruction 21 That false Repentance is twofold One is Hypocriticall and counterfait consisting meerely in outward shew and appearance which the Prophet calleth Theatricall to be seene of men which Christ himselfe expresseth in the 6 of Matth vers 1. where he forbiddeth To do almes before men to be seene of them And in the 16
verse he saith that some fast are of a sad countenance that they may appeare unto men to fast 22 The other is but Lame Repentance and by the halfes 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 Gospell 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 arâ— forgiven 26 For Repentance is a kinde of Conversion from darknesse to light and from the power of Satan unto God Act. 26.18 27 Therefore the Term from whence is our sinnes from the consideration whereof there ariseth Contrition and the Terme unto which is God unto whose Mercie we have accesse by the merit of Christ. 28 As many Kindes of Celestiall Doctrine as there are by the ministerie whereof God preacheth unto men Repentance and Remission of sinnes and worketh the same in men so many are the Essentiall parts thereof But there are two kindes of Celestiall Doctrine to wit the Law and the Gospell Therefore also there are two parts of Repentance 29 Each of these Doctrines hath its proper and peculiar effect in the conversion of man The Law striketh fear and terrour whilest it manifesteth sinnes and the wrath of God against them The Gospell giveth comfort whilest it sets before the man that is coÌ„trite Christ the Mediatour that Lambe of God which taketh away the sinnes of the world 30 These Effects of the Law and the Gospell although they be distinct yet 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 Luk. 3.8 Acts 26.20 32 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 griefe 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 following the fruits of the Spirit Then I say it belongs to new obedience 35 Which forasmuchas it is not perfect in this life therefore The whole life of a Christian man is called a continued act of Repentance Luther in 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 publike and Ecclesiasticall Peâ—ance used by the Ancients 37 For in time past those which by their publike offences had given â—â—and all unto others and were therefore excluded out of the communion of the Church were required to give publike 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. Rheâ—anu◠〈◊〉 Schol. ad Tertull dâ— Poenit. 38 Therefore they abuse that division whosoever say that those are the parts of that saying 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 Act. 11.18 40 Teares are good if thou doest 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 Sacrameâ—â— of Penance and the voice of the Confessor absolving be added thereunto as the Formall Concerning which there is wonderfull great difference amongst writers 42 For thus we should attribute unto our owne endeavours and merits that remission of sinnes which the Scripture appropriaâ—eth unto Christ and his merit apprehended by Faith 43 Contrition is required in our Conversion not as the cause merit of our reconciliation with God out in respect of order 44 Christ preacheth the Gospell 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 blinde 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 blindenesse 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 â—light of sinne as also outward signes of Contrition Teares 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 Vngodly 47 The Contrition of the Godly ariseth from the speciall operation of the Holy Ghost but the Contrition of the Vngodly and Hypocrites ariseth for the most part from the old man from the naturall powers 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 mindes 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 offences 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 offences and that in a negligent manner and for the most part they think onely upon the punishments of this present life but if at 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 and 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 and another Evangelicall 52 For even that Contrition of the godly which they call
before God 1 FAith is not onely a knowledge Assent but also a Sure Confidence 2 That it is a Knowledge it is manifestly shewed by these appellations whereby it is denoted unto us in Scripture of Science Wisdome Vnderstanding Light c. 3 Neither can Sure Confidence of heart be carried to an Object not knowne to the Understanding 4 Away then with that Implicite Faith by which we are freed from this labour to try the Spirits whether they be of God or no. 1 Ioh. 4.1 And to beware of false Prophets Matth. 7.15 5 Away with that fiction new invention That Faith is better defined by ignorance them by knowledge 6 For though Faith be not a Knowledge drawn from principles of reason and built upon them yet it is the light of Knowledge arising from the revelation of God by the Gospell In this light do we see light Psalm 36.9 7 Manifest it is that Faith is â—n assent and approbation For it is not sufficient to know what God hath revealed but we must also give assent and approbation to what God hath revealed 8 That Faith is a Sure Confidence it is manifestly shewed by these appellations whereby it is denoted unto us in Scripture viz. Substance Hebr. 11.1 Assurance Hebr. 10.22 Confidence Ephes. 3.12 Boldnesse Heb. 16. and in many other places 9 The same also is declared by the Practicall Descriptions of Faith The Faith of Abraham is thus described That he against hope beleeved in hope Rom. 4.18 That he was not weak in Faith 19. That he staggered not at the promise of God through unbelief but was strong in Faith giving glory unto God 20. That â—e was fully perswaded thaâ— what he had promised he was also able to perform 21. 10 The Faith of the Woman which was troubled with the issue of bloud which Christ so commendeth is thus described That she said within her self If I may but touch his garment I shall be whole Matth. 9.21 11 The Faith of the Canaanitish Woman the greatnesse whereof Christ proclaimeth is thus described That she fought and struggled within herself against the tentation about the deferring of help the particularitie of the promises and her own unworthinesse Matth. 15.22.23 c. 12 So Faith receiveth Christ. Ioh. 1.12 It is the Spirituall food of the Soule Ioh. 4.14 Ioh. 6.35 Revel 21.6 It is the Seale of divine promises Ioh. 3.33 It is the beholding of Christ hanging on the crosse Ioh. 3.15 These things certainly cannot be attributed to a bare knowledge 13 Adde hither that they are Opposites under the same next Gâ—nuâ— Unto Faith there is opposed not onely ignorance and darknesse of understanding but also little Faith and Feare Matth. 8.26 Wavering or doubting Matth. 14.31 Feare Luk. 8.25 Staggering through unbeliefe Rom. 4.20 14 The Adequate Object of Faith in respect of Knowledge and Assent is the Word of God contained in the Propheticall and Apostolicall Scripture 15 Whatsoever is without the Spheer or compasse of this Object cannot be a foundation or ground of Faith 16 Therefore farre be it from us to beleeve or to be perswaded that traditions are to be received of us with the like affection and pietie as the written Word of God 17 Neither can humane reason be the measure and rule of Faith but it is to be conformed according to the prescript of the Word For every thought is to be brought into captivitie to the obedience of Christ. 2 Cor. 10.5 18 The Adequate Object of Faith in respect of Confidence is Christ the Mediatour and Redeemer or which is all one The promise of the Gospell concerning the satisfaction and merit of Christ. 19 But yet we deny not but that Faith also doth apprehend the promises concerning other Spirituall and Corporall goods Yet in this respect it doth not justifie 20 For it is necessarie that firsâ— it rely on Christ and seek reconciliation in him and by him before it can apply unto it self the other promises of God 21 For in Christ alone are all the promises of God Yea Amen 2 Cor 1.20 22 But Faith doth justifie inasmuchas it apprehendeth the Merit of Christ offred unto it in the word of the Gospell 23 Those things which in Scripture are set before us to be beleeved are indeed of divers kinds But yet Christ as concerning his Office of Mediatourship is the Scope and end of all Scripture as in the volume of the Book is written of him Psal. 40.7 24 So also Faith doth in such manner assent unto the whole Word of God that chiefly it hath respect unto the promise of grace propounded in the Gospell 25 Now if Faith be a Sure Confidence relying on the merit of Christ It followes That a man which doth truely beleeve on Christ may ought certainly resolve that for Christ his sake his â—innes are forgiven him that God is mercifull unto him and that he shall be made an heir of everlasting life 26 And this the firmenesse of Gods promises the certainty of his oath the truth of the Holy Spirit witnessing and sealing the infallibilitie of Gods promise concerning the hearing of our prayers and the propertie of true Faith do evidently prove 27 Hither may we adde very â—â—tly that most excellent plaâ—e of Saint Bernard Serm. 3. de fragm sept miser Where he saith thus I consider three things in which all my hope consisteth to wit Gods Love in my adoption the Truth of his promise and his Power of Performance Therefore let my foolish cogitation murmure as long as it list saying Who art thou and What is that glorie or By what merits doest thou hope to attaine it For I can answer with sure Confidence I know on whom I have beleeved and I am certaine that in his Love he adopted me that he is true in his promise and that he is able to performe it This is the Threefold chord which is not easily broken which God letteth down from heaven unto us into this prison which I pray God we may apprehend and firmely hold that it may raise us up and draw us unto the sight of the great God of glorie 28 This true and saving Faith is the free Gift of God Ephes. 2.8 Phil. 1.29 The Operation of God Colos. 2 1â— Whose Authour and Finisher is Christ. Hâ—br 12.2 29 Therefore Faiâ—h is not the merit of works foregoing but the foundation of works following 30 Neither doth God immediately worke it in our hearts but the Holy Ghost by the Word of the Gospell as by an heavenly light doth kindle the light of Faith in our hearts which by nature are altogether darke Faith cometh by hearing and hearing by the Word of God Rom. 10.17 31 Unto the Word there are also added the Sacraments which serve for meanes to beget and nourish Faith in us 32 Therefore to looke for heavenly raptures without and beside the Word of God Is the propertie of those that will not be contented with the meanes that God hath instituted
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
Evangelicall is of the Law and not of the Gospell 53 Unto the preaching of the Law God sometimes addes reall and ocular preaching concerning the greatnesse of sinnes and his wrath to wit publike and private calamities both upon our selves and others 54 For to this end doth God send upon us punishments in this life that he may bring us to the acknowledgement and detestation of sinne 55 The doctrine of Contrition is perverted if it be denied to be a part of Repentance and terrour conceived from the threatnings of the Law and if it be further averred that it is a grief for sinne voluntarily apprehended 56 And again if men teach such doctrines as these That a man yet in the old flesh doth work together with God truely in his Conversion That Contrition doth especially belong unto the Gospel That it is the cause of remission of sins and That the purpose of leading a good and godly life is included in it 57 For all these are averred and maintained contrary to the truth of the Holy Scripture 58 What the Schoolmen dispute concerning grief and sorrow in the highest degree Appreciatively and Iâ—â—ensively and how that the grief and sorrow for sinne should exceed or equall the joy and pleasure conceived in sin c. This I say tendeth to the butchering and slaughtering of souls 59 The Contrition that is required must not be Hypocriticall and Superficiall but serious and from the heart 60 God forbid that we should say that it can be correspondent or unswerable to the greatnesse of sinne Gods wrath and â—he punishments deserved 61 God which is offended is an infinite good the sinne which is committed is an 〈…〉 the punishment which is prepared is likewise infinite 62 How then can God who is infinite whose justice is infinite whose wrath is infinite against sin be appeased and satisfied by a finite Contrition 63 As concerning Confession take notice of these errours That a man after diligent premeditation and strict examination is bound by the Law of God to make confession of all his sins that he can call to minde together with their severall circumstances in the eare of the Priest and That by such confession aâ— this sinne is blotted out and That by a little confusiâ—â— of face for the present which those that confesse their sinneâ— before the Priest do sâ—ffer 〈◊〉 they are delivered from that great confusion which they should otherwise suffer at the day of Judgement c. 64 But yet there is a great deale of variance and dissension betwixt those that stand for this Confession For some extend this precept to Veniall sinnes as they call them and others restrain it onely unto Mortall Some seek the Originall thereof in the Law of God and others seek it in the Constitutions of the Church Some extend the force of Contrition to the Remission of the sinne others restrain it to the Remission of the punishment either in whole or in part Vid. de hac tota reomn Biclem 4. sent dist 17. q. 1. 65 We say that private Confession is very usefull and profitable both for the Minister of the Church and for those that do confesse 66 For by this means order may be taken that those which are unworthy be not admitted unto the participation of the Lords Supper those that are delinquent may be corrected those that are negligent may be stirred up to those that are terrified remission of sinnes may be preached to those that are doubtfull counsell may be given and that the ruder fort may be instructed 67 Well therefore saith Dâ— Philip. in his explication of the Gospell Miser on the first Sunday after Easter which he delivered to his Auditors the last yeare of his life in these words Love that custome of private absolution For if that custome be abolished what will the Church become yea saith he that custome is a testimonie that in the Church there is remission of sinnes 68 Neither do we mislike the reckoning up of certain sinnes especially those which most trouble the conscience 69 But yet we altogether deny that the reckoning up of all sinnes is necessarie by the Law of God 70 Neither do we acknowledge any merit of confession for the obtaining of remission of sinnes 71 Some indeed there are that teach such a kinde of satisfaction by which a man may satisfie either for the sinne or at least for the temporall punishment due unto it and that by indulgencies he may be freed and delivered from it but if he do not fully satisfie that then he is to sweat it out in Purgatorie 72 But we acknowledge no other satisfaction but the satisfaction of Christ and we say that sinne is forgiven to the penitent freely for that satisfaction of Christ. 73 The calamities which God sends upon the godly after their reconciliation with him are not properly to be called punishmentâ— as of an angry and severe judge but rather fatherly castigations 74 Which castigations are not therefore imposed upon them 〈◊〉 if by suffering them they could make recompense and satisfaction for their sinnes but That they may more and more detest sinne That the fear of God may increase in them That they may shake off securitie That they may mortifie the flesh with the lusts thereof That thereby they may understand that otherwise they should perish for ever were they not received into grace through Christ their Mediatour That they may be humbled under the powerfull hand of God and That others may be put in minde of Gods judgement against sinne 75 In a word That there may increase in them Patience Hope Desire of eternall Life Prayers Mortifiâ—ation of the old Adam c. 76 Admirable well speaks Nazianzen of the calamities of the godly That they are bitter arrows sent by the sweet hand of God In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77 Thus much concerning Repentance which we may very well call the Haven of Salvation with Lactantius 6. div Institut cap. 24. God saith he knowing our great weaknesse and infirmitie hath in his pittie opened unto us the Haven of salvation that the medicine of Repentance might remedie the necessitie whereunto our frailty is subject 78 Which that we deferre not many things there are which ought to invite us There is no accesse unto the grace of God but by the way of Repentance 79 The impenitent heart treasureth up unto it self Gods wrath and an impenitent life is the slaverie of the Divell 80 We are not certain that we shall live till to morrow Why then do we deferre our Repentance till tomorrow 82 Late Repentance is seldome true and they which persevere in their sinnes even to the end of their life are not said to leave their Sinnes but their sinnes are said to leave them 83 Convert us O Lord and we shall be converted and what we cannot do of our selves that work thou in us by thy Holy Spirit Amen CHAP. XIV Wherein are contained Theologicall Aphorismes concerning FAITH Whereby we are justified