trie and examine themselves and vvhat also of children and others vvhich cannot try and examine themselves 70 This true examination consists in the earnest acknowledgement of sinnes and detestation of the same in true faith in Christ and a stedfast purpose and resolution of amendment of life 71 He that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body 1. Cor. 11.29 72 For whosoever shall eat this bread which is the communion of the body of Christ 1 Cor. 10.16 and drink this cup of the Lord which is the communion of the bloud of Christ 1. Cor. 10.16 Unworthily shall be guilty of the body and bloud of the Lord. 1. Cor. 11.27 73 Therefore as concerning the integritie and perfection of the Sacrament it matters not vvith what faith a man comes to receive it but as concerning the fruit and benefit of it surely it matters very much Aug. 3. contra Donat. cap. 14. 74 Concerning the time place and other circumstances of the Holy Supper if vve be asked the question our ansvver is according to the counsel of the Apostle Let all things be done decently and in order 1. Cor. 14.40 75 God grant that our bodies which are fed vvith the body and bloud of Christ may at the last day be raised up unto everlasting life Iren. lib. 4. adv baer c. 34. Amen CHAP. XIX Wherein are contained Theologicall Aphorismes concerning the CHURCH 1_BY the Word and the Sacraments the Holy Ghost also working together effectually God gathereth himself a Church here on earth 2 Which Church is in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is called out of the vvhole race of mankind and gathered together into an holy Assembly 3 For the Church is an Assembly or company of men gathered together unto the kingdome of God by the ministery of the Word and the Sacraments amongst whom there are alvvayes some true godly which persevere in the true faith even unto the end with vvhom also are mixed many not holy but yet agreeing in the profession of doctrine 4 This Assembly or company because it must alwayes fight under Christs banner against the Flesh the World and the Devil is therefore called the Church Militant 5 And because the ministerie of preaching the Word and administring the Sacraments is obvious to our senses it is also called the Visible Church 6 But yet again Forasmuchas it is not conspicuous to the eyes of men who be true beleevers and godly in respect of them it is called an Invisible Church 7 Therefore that distinction of the Church into Visible and Invisible doth not introduce tvvo as it were distinct Churches or divers companies 8 But it considereth the Church or the company of those which are called after a diverse respect and in a different manner that is Inward and Outward 9 The Inward beauty and glory of the Church doth consist in Faith and Renovation or renewing vvith vvhich is immediately joyned the Inheritance of eternall life 10 This spirituall Regeneration and Renovation is hidden under the infirmities of the flesh and this communion or Inheritance of eternall life is by the scandal of the crosse and death covered as it were with a vail here in this life And in this respect the Church is said to be Invisible 11 The Outward beauty and glory of the Church doth consist in the sincere preaching of the Word and the profession thereof and the lawfull administration of the Sacraments In vvhich respect the Church is said to be Visible 12 To make a man therefore a true and living member of the mysticall body of Christ the externall profession of the same doctrine and the participation of the same Sacraments is not sufficient but there is required also and that necessarily invvard regeneration and the inward dwelling of the Holy Ghost 13 But yet vve are not to seek for the Invisible Church vvithout the Visible seeing that it is included vvithin it For the elect are not to be sought for vvithout the company of those vvhich are called 14 Neither are we in any nation under heaven to seek for that Invisible Church of the elect pure unspotted undefiled outwardly separate from all hypocrites 15 For here in this life the Jebusites and they of Jerusalem dvvell together in the same garden the Nettle and the Myrtle in the same wood the lovv Shrub and the lofty Cedar grow together in Jacobs flock the white and the speckled the Lambs and the Rids feed together in Peters net fishes Good and Bad are caught together in the Lords field the Lilies and the Thorns spring up together in the Lords floore the Corn and the Chaff are mingled together in Christs cellar the Wine and the Oyd have both their Lees and Dregs in Noahs ark there were beasts Vnclean as well as Clean. 16 This company of the elect this Church is by the Holy Ghost in Scripture adorned vvith most honourable Titles 17 For it is called The body of Christ The spouse of Christ The kingdome of God Gods peculiar Gods beloved people c. 18 But all these Titles and appellations are to be understood by a Synecdoche as not belonging to all in the Church For they are attributed unto the Church for the truly regenerate and elects sake vvhich are in and of the Church 19 For there is a manifest and evident difference betvveen the truly regenerate and the hypocrites vvhich are onely joyned unto the Church in an outvvard profession 20 The Truly regenerate are True and Living members of the Church because from Christ their Head they draw both Spirit and Life The Hypocrites are but rotten and dead members Those belong unto the Church Internally These onely Externally Those in Heart These onely in Outward shew Those In deed These In thought onely Those in the Judgement of God These onely in the Judgement of Men Those as True and sound parts of the Body These as Scabs and Ill humours Those to speak properly are of the Church These are onely in the Church August in Brev. Collat. Collat. 3. in Joan. Tract 6. De Bapt. lib. 3. cap. 18 c. 21 The Church in the Creed is called One Holy Catholick and Apostolick 22 It is called One for the Unitie of the Spirit vvhich the Apostle expounds Ephes 4.3 c. There is one Body and one Spirit even as ye are called in one hope of your calling One Lord one Faith one Baptisme One God and Father of all who is above all and through all and in you all 23 It is called Holy because it is sanctified of Christ by the Spirit and the Word Which Sanctitie or Holinesse consists in this life in the imputation of Christs Sanctitie and the Study of true Sanctitie but at length it shall be made perfect and absolute in the life to come 24 It is called Catholick in respect of the Catholick Faith which is to be estimated by the common consent of all the Godly and their agreement in
that repent that is to those that are humbled through the acknowledgement of their sinnes and the 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 Gospel 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 Gospel may be said and truly understood to be the preaching of Repentance But yet we must know that the proper doctrine of the Gospel is about the free remission of our sinnes through Jesus Christ 94 Thou wilt say perchance Faith is by the Gospel Therefore unbelief is reproved by the Gospel For the Law knew not Christ to be the Mediatour 95 I answer The Law bids us beleeve all the word of God The Gospel 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 sinnes therefore also unbelief The Gospel declareth by the Antithâ—sis 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 are accused and condemned 97 In this sense said holy Luther That the Law and the Gospel in the practice are more nearly 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 condemn But the proper work of the Gospel is To comfort to raise up and to save 99 When the Law propounds the Major Whosoever stealeth is under the Curse The Conscience of the Theef assumeth the Minor But I have stolen Hereupon the Law inferreth the Conclusion Therefore thou are under the Curse 100 Here the whole Syllogisme accusing and condemning is attributed 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 Gospel propoundeth the Minor But whosoever doth not beleeve on Christ is yet under sinne and the wrath of God abideth on him John 3.36 Hereupon the Law inferreth the Conclusion Therefore he is under the Curse 102 Here again the whole Syllogisme accusing and condemning is attributed to the Law although the Gospel make up the Assumption 103 The Law concludeth all under sinne Galat. 3.22 Whosoeuer therefore doth not beleeve the Gospel which pointeth at Christ he is under the curse of the Law and over him doth the Law exercise the office of accusing and condemning with all severitie and rigour 104 Therefore the Accusation of Vnbelief belongeth to the Law as â—â—n illustrated by the light of the Gospel 105 Hereupon holy Luther wriâ—â—â— upon Genesis cap. 22. f. 303. saith thâ—â— That the work of Faith on Christ and the sinne of Unbelief opposite unto â—t are reduced to the first commandment 106 The Lord Jesus by the voice of his Gospel lift up our hearts and uphold us in all tentations and specially in the houre of death Amen CHAP. XIII ¶ Wherein are contained Theologicall Aphorismes concerning Repentance 1 THe Practice of the Law and the Gospel consists in Repentance 2 For it is not enough for us to know what is the Office of the Law and what is the Office of the Gospel but the Practice of them both is required at our hands Theologie or 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 himself 5 For as the Anger of God is no perturbation of his mind but the judgement by which he instâ—â—â—â—uâ—â—â—ment upon sinne 〈…〉 Repentance of God is his immutable disposition of things mutable August 15. de Civitate Dei cap. 25. 6 Gods thoughts are not as manâ— thoughts as if he at any â—â—â—e alâ—â—ed his purpose neither is he angry as one that is mutable but these things are therefore written that we may thereby learn the grievâ—◠〈…〉 oâ— sinnes Ambr. lib. de 〈…〉 â—ab cap. 4. 7 Repentance is attributed into men in a farre different sense thaâ— it is to God For God is not a man that he should repent 1. Sam. 15.19 8 Repentance as it is attributed unto man is in Scripture taken uâ—â—o wayes either Totally â—â—â—rsally 9 Totally for the whole Act of Conversion Partially for Contrition onely 10 The foâ—e and meaning of the word doth in â—â—me rather to the latâ—â—â— sense For To Repent is as much as to be ashamed and grieved â—or some thing committed Gall. 17. cap. 1. 11 But as it is used in Scripture and received by our Churches it is to be taken rather in the former sense 12 Wherefore some of the Ancients instead of Repentance though it fitâ—â—r 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 offenses unto the contrary good 15 Understand Goodnesse it self and the true and chief good 16 But Damoscene expounds it exceeding well That it is A returning from that which is against nature unto them which is according unto nature and from the Devil unto God 2. De Orthod fide 30. 17 That which we call Penitence or Repentance is by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Grief for what is past and Change of mind for the time to come 18 But yet so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is grief of minde not mixeâ— with faith Heb. 4.2 doth answeâ— Penitence or Repentance which is taken for Contrition onely And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Repentance unto Athâ—â—tion not to be repented of 2. Cor. 7 1â— 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 Matt. 21.29 and Heb. 12.17 20 But yet most an end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth true and saving Repentance and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false Repentance and such as leadeth to destruction 21 That false Repentance is twofold One is Hypocriticall and counterfeit consisting merely in outward shew and appearance vvhich the Prophet calleth Theatricall to be seen of men which Christ himself expresseth in the 6 of Matth. vers 1. where
the true Doctrine at all times and in all places vvhether they lived in former ages or whether they be at this day yet living 25 But it is necessarie that this consent be grounded on the Catholick vvritings of the Prophets and Apostles which are the onely foundation of the Church 26 It is called Apostolick in respect of the Doctrine of the Apostles because it began in the New Testament to be propagated by the Apostles which taught none other things then those which the Prophets and Moses did say should come Act 26.22 and because it is yet at this day gathered together by the Doctrine of the Apostles sounding in the Scriptures 27 From vvhence it may be easily gathered what are the true Characters and signes of the True Church to vvit The pure preaching of the Word and the Lawfull administration of the Sacraments 28 For seeing that the Church is nothing else but a Company of such as professe the true Doctrine of Christ publickly and use the Sacraments lawfully and there is no surer note of a thing then its Form Therefore vve conclude that these and no other are the true proper and genuine Characters tokens and cognizances of the Church 29 If there be assigned any other as the Catholick name Antiquitie Duration Amplitude Succession of Bishops Temporall felicitie c. I say These are common to other Societies and Companies as well as to the Church neither are they of any force to prove a true Church unlesse they exactly agree and are joyned with the other notes before mentioned by us 30 Wherefore vve thought good to note the vvords of Stapleton in relect princ fid Controv. 1. Quaest. 4. Art 5. pag. 113. Even as saith he little children do distinguish a man from a beast by the external lineaments of body and outward figure of a man because they are led onely by their sense And those vvhich are of riper yeares and have the use of reason but yet are rude and unlearned do it by operation of life and functions which are onely proper to a man as to speak like a man to vvalk like a man c. But they which are vvise and prudent vvhose judgement pierceth deeper do it by prudence and understanding and other endovvments which are proper unto man after a farre more excellent manner 31 So the Church of Christ is by those that are vvise and Spirituall such as are the Teachers and Pastours of the Church known by the sound Doctrine and the right use of the Sacraments But as for those vvhich are unlearned vveak and little in Faith vvho are not able to judge of the Doctrine it self considered in its causes principles and means as also those which are without Faith vvho know little or nothing of the Church they judge onely by the outvvard face and appearance and by the multitude of the people which beleeve and their Pastours 32 This Similitude or Comparison of Stapletons vve thought vvorthy to be noted For from hence it may be concluded that our notes of the true Church are proper genuine and well beseeming spirituall men but theirs are doubtfull and uncertain 33 The outvvard shevv and face of the Church shadovved out by lineaments we vvillingly grant unto them But as for the Soul thereof that must they leave unto us 34 Hither belongeth that which Bellarmine himself openly confesseth That by those notes and marks by him assigned it is not proved evidently to be true That the Church of Rome is the true Church of God but yet it is made evidently credible Libr. 4. de Eccl. cap. 3. Col. 210. 35 Furthermore seeing that the Gospel is not preached nor the Sacraments administred with like sinceritie in all particular Churches but the leaven of humane traditions and inventions is mixed with the pure masse of Gods Word Therefore in this respect and in this sense the Church is said to be more pure or more impure comparing one vvith another 36 So Christ vvould have the Scribes and Pharisees to be heard Sitting in Moses Chair Matth. 23.2 that is delivering the Doctrine which Moses delivered according to the interpretation of Biel. 4. Sent. Dist 1. Quaest 4. Art 3. But vvithall he gives an Item to beware of the leaven of the Pharisees that is their false Doctrine Matth. 16.6 37 God can even by a corrupt Ministerie beget spirituall children unto himself Ezech. 16.20 38 The eares of the hearers are many times more pure then the lips of the teachers 39 So the Popish Church is not a true and pure Church But yet in former ages under Popery did God gather and even at this day still doth gather unto himself a Church 40 Our Churches are gone out of the Romish Babylon according to Gods command Jerem. 15.19 They have taken forth the precious from the vile They have accepted and do still professe and maintain the writings of the Prophets and Apostles the Doctrine vvhich is conformable and agreeable unto them separating them from the leaven of humane traditions 41 Can any one then deny that out Church is Apostolick Such as the Doctrine is such is the Church The Doctrine is Apostolick And therefore our Church is also Apostolick 42 Let them therefore either convince us out of the vvritings of the Prophets and Apostles to have departed from the Doctrine of the Prophets and Apostles or let them not deny unto us the name of Catholick and Apostolick Church 43 And here vve vvould have it accurately to be observed vvhat the Acts of the Diet at Auspurg Anno 1530. do witnesse Hovv that the chiefest of our adversaries there confessed that the confession of our Faith could not be refuted out of Scripture 44 Hither vvill vve adde out of S. Augustine Epist 166. that In the Scriptures we have learned Christ in the Scriptures vve have learned the Church And vvhy then do vve not in them retain both Christ the Church 45 And again vve have another saying out of S. Augustine De unitate Eccl. Cap. 2. which makes against them Between us saith he and the Donatists the Romanists the question is Where the Church is What then shall vve do Shall vve seek it in our ovvn vvords or in the vvords of our Lord vvhich is the Head of the Church In my judgement vve ought rather to seek it in his words vvho is Truth it self and best knovvs his ovvn body 46 And further we urge upon them that Exclusive particle of S. Chrysostome Hom. 49. oper imperf in Matt. They which would knovv vvhich is the true Church of Christ can knovv by no other means but Onely by the Scriptures 47 The vvord of God vvhich this day is not extant but in the writings of the Prophets and Apostles is the seed the foundation and as it vvere the soul of the Church If the Church departeth from the tract thereof it departeth into errour and that so much the more grievous by hovv much the more remote and distant from the sinceritie of the