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
word 48 From whence it may be easily gathered what we are to determine concerning the question Whether the Church can erre or no. 49 For vve are to distinguish between the Catholick Church and Particular Churches 50 Again vve are to distinguish betvveen errours overthrowing the Foundation and stubble built upon the Foundation 51 And again vve are to distinguish between the Visible Church and the Invisible 52 The Romanists after long and tedious disputation about the infallible judgement of the Church bring us at length to the Pope alone The Infallibilitie saith Bellarmine 4. de Pontif. cap. 2. is not in the assembly of the Counsellers or in the Councel of the Bishops but in the Pope alone 53 The faithfull people erre not as long as they follow their Pastours The Paestours erre not as long as they follow their Bishops The Bishops erre nor as long as they follovv the Pope Therefore according to them the immunitie of the Church from errour descendeth from the Pope alone 54 What they attribute unto the Pope that do we attribute unto Christ vvho teacheth his Church by the Scriptures and in the Scriptures The Church doth not erre as farre forth and as long as it follovvs the voice of Christ and is ruled by the Holy Ghost 55 To conclude To this end doth God gather himself a Church that be may have an assembly or company to acknowledge to praise and to glorifie him aright both in this life and in the life to come 56 The Militant Church here on Earth is the Seminary of the Church Triumphant in Heaven Unto vvhich Christ bring us vvho is the Head thereof To vvhom be glory for ever and ever Amen CHAP. XX. ¶ Wherein are contained Theologicall Aphorismes concerning the Ecclesiasticall Ministerie 1_THere are in the Church three states or orders instituted all by God The Ecclesiasticall Politicall and Oeconomicall The First of the Church the Second of the Common-vvealth the Third of the Private familie 2 They are commonly called three Hierarchies 3 The Ecclesiasticall order is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministerie and Service 4 Therefore it is not any Despoticall or Lordly dominion 5 In this Ecclesiasticall Ministerie vve are to consider the lavvfull Vocation thereunto and the faithfull Discharge thereof 6 Vocation is certainly necessarie for Ministers of the Church and that such as is lavvfull 7 For How shall they preach except they be sent Rom. 10.15 8 The power and right of calling Ministers is Gods ovvn It is he vvho as the Lord of the harvest sendeth forth labourers into his harvest Matth. 9.38 9 Now God calls the Ministers of his Church both Immediately and Mediately 10 Immediately he called the Prophets in the Old Testament and the Apostles in the Nevv 11 Which manner of calling the Apostle Gal. 1.1 describeth thus That it vvas neither of man nor by man but by Jesus Christ and God the Father who raised him from the dead 12 With vvhich description this is nothing repugnant That sometimes by some Prophet or Apostle or else by lot this immediate vocation or calling of God is outvvardly declared 13 The Immediate vocation or calling is alwayes accompanied vvith some extraordinarie Testimonies and Gifts of God 14 But yet by Testimonies and Gifts we would not have miracles to be understood 15 For John the Baptist did no miracle John 10.41 and yet it is certain that he vvas Immediately called 16 But by these Testimonies of Immediate Vocation vve understand the peculiar declaration and manifestation of the Spirit and the singular povver and efficacie of their ministerie 17 The doctrines of those which are Immediately called by God forasmuch as they speak as they are moved by the Holy Ghost are simply and absolutely to be beleeved 2. Pet. 1.21 18 Whereupon we are said to be built upon the foundation of the Prophets and Apostles Ephes 2.20 19 They vvhich are called after this manner have this priviledge That they are not tied and bound to any certain and particular Church but they are furnished vvith povver and authority to preach every vvhere 20 From whence it appears that this Immediate vocation hath especially place either in the constituting of a Church or in the purging of it from errours 21 The Mediate Vocation is also the calling of God but it is by fit men according to the Canon and rule expressed in the vvord of God 22 Where vve must very accurately observe that the Mediate Vocation also as well as the Immediate belongeth into God 23 For it is God that hath set in the Church not onely Prophets Apostles and Evangelists but also Pastours and Teachers 1. Cor. 12.28 Ephes 4.11 24 The Ministers of the Church of Ephesus are said to be made by the Holy Ghost although Paul by the imposition or laying on of hands commended the ministerie unto them Acts 20.28 25 The Holy Ghost even at this day reproveth the world of sinne by those which are called by a Mediate Vocation John 16.8 26 God vvhen he calleth by a Mediate Vocation useth the ministerie of the Church 27 For unto the Church hath he committed the pledge of his vvord Rom. 3.2 He hath delivered unto her the Sacraments and unto her as to his spouse he hath given the keyes of the kingdome of heaven Matth. 18.18 28 So then the Church hath povver and right to call Ministers but it is from God and it must be in such manner and order as it expressed in the Scriptures 29 What manner and order of calling vve here understand it is declared by the precepts and practice of the Apostles 30 Whomsoever you shall approve by your letters saith the Apostle 1. Cor. 16.3 them will I send A Bishop must have a good report 1. Tim. 3.7 Lay hands suddenly on no man 1. Tim. 5.22 suddenly that is before thou hast the testimony and consent of the Church 31 Adde hither also the Practice of the Apostles At the ordination and election of Deacons the Apostles speak after this manner Brethren look ye â—ut among you seven men of honest report full of the Holy Ghost and wisdome whom we may appoint over this businesâ— Acts 6.3 and again Elders were ordained in every Church by suffrages or voices Acts. 14.23 32 Whereupon vvere made those old Canons No reason it is that any should be suffered to be reckoned and accounted amongst Bishops unlesse they be elected by the Clergie desired by the People and consecrated by the Bishops of the same Province vvith the judgement of the Metropolitane c. null dist 62. ex Leon. Episc Rom. 33 Item Let them be desired by the People elected by the Clergie and ordained by the judgement of the Bishops 34 Item Whosoever are to be made Priests for such let a postulation be made unto the Bishops let them have the hands of Clergiemen of good credit and let them also have the testimonie and consent of the People 35 That place of Cyprian Liâ—i â— Epist 4. is especially to
see His Spots and Stains and his Obliquitie He gave his Law a Rule for man to be That he thereby might learn Conformitie He gave his Law a Light for man to see The Way to Life and blest Eternitie Do this and live Do this and Life is due But no man â—iving ever could this do No man but one And that he this might do As he was Man so was he God most true God sent his Sonne as he had promised According to the Time determined He was Conceiv'd and Born and Liv'd and Died All without sinne And we are justified He did fulfill the Law which none could do And freed us from the Curse to us most due He by his Life for us hath merited Eternall Life to be inherited And by his Death which he once suffered From Death for ever us delivered But that we may these benefits partake We must Repent and all our Sinne forsaâ—e We must by Faith in Christ â—e Justifiâ—d And by the Holy Spirit Sanctified Now to this end Christ left his Testament The Gospel and a Twofold Sacrament And sent his Spirit for to Sanctifie Those whom hereafter he will Glorifie Heare and obey Christs will and Testament Wash and be clean Receive his Sacrament Obey the inward Calling of the Spirit Be Constant And Eternall Life inherit Reader I have presented to thine eye The Summe of Gerhards whole Divinitie The Contents of each chapter in this Book The First Chapter containeth the Summe of all the rest Chapter Concerning Page 2 The Holy Scripture 1 3 God and his Attributes 14 4 The Person and Office of Christ 26 5 The Creation and the Angels 40 6 The Providence of God 51 7 Election and Reprobation 62 8 The Image of God in Man before his fall 70 9 Originall sinne 81 10 Free-will 94 11 The Law 105 12 The Gospel 116 13 Repentance 135 14 Faith 152 15 Good Works 168 16 The Sacraments 185 17 Baptisme 201 18 The Lords Supper 219 19 The Church 237 20 The Ecclesiasticall Ministerie 251 21 The Civil Magistracie 268 22 Wedlock 280 23 Our latter end or The foure last things 292 CHAP. I. A Description or Representation of the Theologicall places or Heads of Divinitie contained in this book together with their order connexion 1THe onely and proper Principle of Divinitie is the word of God 2 For God came forth from the secret throne of his Majestie and manifested himself unto men in the word 3 At sundrie times and in diverse manners God spake in time past unto â—he fathers by the Prophets In these â—ast dayes he hath spoken unto us by his Sonne and his Apostles Hebr. 1.1 2. 4 That word of God was first preached by the Prophets and Apostles anâ— afterwards the chief and necessariâ— heads of divine revelation were penneâ— by them according to the will of Goâ— Iren. lib. 3. cap. 1. 5 Therefore the undoubted word 〈◊〉 God cannot at this day any where 〈◊〉 found but in the writings of the Prâ—phets and Apostles 6 From this word of God floweâ— Theologie and is busied about it prâ—pounding unto us the oracles of Goâ— Rom. 3.2 7 Now Theologie is as the name 〈◊〉 self importeth A doctrine concerniâ—â— God 8 And by this doctrine men are iâ—structed concerning the essence and wâ—â— of God unto their salvation 9 And this is life eternall To knoâ— the onely true God and Jesus Chrisâ— which came in the flesh John 17.3 10 The doctrine concerning the Eâ—sence of God is absolved in this quâ—stion What God is to wit Jehoâ—â— Elohim One in Essence three in Peâ—sons 11 For God hath so manifested hiâ— self that in the divine Essence beiâ—â— but one and that undivided there aâ— â—hree Persons neither more nor lesse to wit the Father the Sonne and the Holy Ghost 12 The Father is the first Person â—either made nor created nor begotten â—or proceeding 13 The Sonne is the second Person â—ot made nor created but begotten of â—he Father from all eternitie 24 Who in the fulnesse of time took â—pon him our humane nature in which â—nd through which he payed the price â—f our redemption 15 The Holy Ghost is the third perâ—on not made nor created nor begotâ—en but proceeding from the Father â—nd the Sonne from all eternitie 16 We must judge of the Will of God by his decrees made from all eterâ—itie 17 Whereof there are two more prinâ—ipall The decree of Creation and the decree of Reparation or as the Greek words signifie Creation and Recreaâ—ion Formation and Reformation 18 What those decrees were the fulfilling of them in time doth declare 19 For what God doeth and in what manner he doeth in time the same thing and in the same manner he decreed tâ— do from all eternitie 20 The reason of which assertion dâ—pends upon the immutabilitie of Goâ— will 21 Creation made in time is the mâ—nifestation of the decree concerning tâ—â— creation of all things made from aâ— eternitie 22 And it is the production of tâ—â— Angels Men and all other creatures iâ— the six first dayes of the world wrougâ—â— by God the Father through the Sonnâ— in the Holy Ghost to his own glorieâ— 23 A great part of the Angels fâ—â— away from God The rest being coâ—firmed in goodnesse do laud and praiâ—â— God and are ministring Spirits for tâ—â— good of men 24 Our first parents Adam anâ— Eve in like manner at the instigatioâ— of Satan transgressed the law of Goâ— which was written in their hearts aâ—â— proclaimed by the mouth of God 25 So then by this fall of theirs tâ— image of God was quite defaced in theâ— and their nature was corrupted witâ— sinne 26 Whereupon their posteritie alsâ— were and are to this day born starâ— naked of originall righteousnesse and in miserable manner corrupted with sinne 27 Through the contagion whereof â—â—l the powers and faculties in the soul â—f man are so infected that there is â—â—ttle or no light of Reason left and â—â—arce any power at all in the will even â—bout externall things 28 God who is omniscient could not â—ut know that our first parents would â—all and therefore of his infinite merâ—ie he made a decree concerning the Reparation or Redemption of man â—rom all eternitie 29 What that decree was the fulâ—illing of the same in like manner doth â—eclare He sent in time his Sonne to be â—ur Redeemer and Mediatour Thereâ—ore he decreed to send him from all â—ternitie 30 God by his word offereth the benefits of a Mediatour unto all and applieth them unto those that beleeve Therefore from all eternitie he decreed to offer them unto all by the word and to apply them unto those that beleeve 31 This decree in Scripture is called Predestination of which we must not judge but à posteriori that is by the manifestation thereof 32 For the fulfilling of the decree concerning the Reparation of man God hath appointed the Word and the Sacraments 33 The Word is reduced to two chief heads the Law and the Gospel
of Christ is consiâ—ered either in this life or in the other 89 In this life is the Kingdome of Power and Grace That is his generall â—ule over all things but This comâ—rehendeth the speciall works of his â—race in the Church 90 In the other life shall be the Kingdome of glory into which all the â—lect being raised out of the dust shall â—e received Of which Kingdome Christ make us partakers who is our King â—lessed for ever CHAP. V. Wherein are contained Theologicall Aphorismes concerning the Creation and Angels 1 GOD who by Naturâ— is invisible that hâ— might be made knowâ— by things Visible wrought a work which by the visibilitie thereof mighâ— manifest him whose work it is Ambrâ— in cap. 1. Rom. 2 This work of God wrought iâ— time is and is also called Creation 3 Which is nothing else but thâ— production of the whole Universe out of nothing in six distinct dayes being wrought by God through the Sonne iâ— the Holy Ghost for the glory of God and salvation of men 4 The Authour then of Creation iâ— God One in Essence Three in Persons 5 Moreover that Creation of all things is the immediate work of God alone 6 The Father created all things by the Word which as the Evangelist teacheth us is to be understood of the Hypostaticall and consubstantiall Word of God Joh. 1.1 7 The Spirit of God moved upon the â—ace of the waters Gen. 1.2 That as â—he Psalmist sheweth is to be underâ—tood of the breath of his mouth Psal â—3 6 that is the Hypostaticall and conâ—ubstantiall Spirit of God 8 Therefore where Moses calleth â—he Creatour Elohim it is rightly referâ—ed to the Trinity of Persons 9 Whereas it is said That the Father â—y the Sonne in the Holy Ghost creaâ—ed all things we must beware that we â—nderstand it not of inequalitie of Essence or Power in the work of Creation 10 For what things soever the Faâ—her doeth the same doeth the Son likewise Iohn 5.19 11 But all this ought to be referred to â—he reall distinction of Persons and the order of working in works ad extrà or externall which results from thence 12 The Father therefore created by the Sonne not as by one that workeâ— not or an instrument separate but as bâ— his coeternall and consubstantiall Image 13 And he created all things out oâ— nothing 14 Some things indeed immediately but other things mediately Damasc 2. Orth. fid cap. 5. 15 And all in six distinct dayes whence it is that the Ancients calâ— Creation The six dayes works 16 That all things were created iâ— in a moment it seems indeed agreeablâ— unto reason but it is against the Mâ—saicall Scripture 17 On the First day were createâ— the Heaven and the Earth that is thâ— matter of all things to be made rudâ— and without form 18 Light also was created to dispeâ— the darknesse of the deep to inchoatâ— or beginne the vicissitude or intercoursâ— of day and night 19 That Light without doubt waâ— something obscure And therefore the question concerning the Nature thereoâ— is also obscure 20 On the Second day was the Firmament made that is the whole Systemâ— â—r comprehension of the celestiall boâ—ies 21 Above which that there are waâ—ers the Holy Spirit speaketh expresseâ—y To what use that onely knowes he which made them 22 Let us herein beleeve the Scriâ—ture whose authority is greater then â—he capacity of mans understanding August 2. de Gen. ad Lit. cap. 4. 23 On the Third day at the command of Almighty God were the waâ—ers under the heavens gathered togeâ—her unto one place and the dry land â—ppeared Gen. 1.9 24 And what are the Bases or founâ—ations of the Earth what are the â—anks of the Sea They are The Almighty word of God 25 Neither would God have the â—arth to be unfruitfull but caused it to â—ring forth every kind of herb Genes â— 12 26 And yet not all for the food of man but yet all for the use of man 27 On the Fourth day God set the greater and the lesser Lights in the firmament of heaven Gen. 1.17 28 Which are nothing else but as it were the Chariots of the Light which was first made 29 The starres as well those thâ—â— are fixed as those which are called Plâ—nets or erraticall do work upon the lower bodies by their motion light aâ—â— influences 30 What these influences are it very obscure and past our finding out 31 We must beware therefore thâ—â— we do not ascribe unto the starres thâ— causes of humane wickednesse seeiâ—â— that he which made the starres is frâ—â— from all wickednesse 32 He that is wise shall have domâ—nion over the starres Understand thâ— of true and divine wisdome which coâ—sisteth in the fear and sincere worship oâ— God 33 It is not therefore to be calleâ— Mathesis but Mataeologie not skill iâ— Astrologie but Vaniloquie to go abouâ— by the starres to foretell humane action and events Scal. Exerc. 251. 34 On the Fifth day was the Wateâ— replenished with Fishes and the Aiâ—â— with Fowls Gen. 1.22 35 Out of water God produced the things which cannot live within thâ— water and the things which cannot live but in the water which is an Argument of his Almighty Power and Wisâ—ome 36 The Sixt day was the Birthâ—ay to all terrestriall living creatures â—nd to Man himself likewise Gen. 1. â—4 25 26 27. 37 All which were created for Man and Man for God 38 No Creature had ever been hurtâ—ull unto Man yea rather all the Creaâ—ures had been at Mans service had â—ot Man sinned August lib. 3. de Gen. â—d Lit. cap. 15. 39 Man by not doing his bounden â—uty and service to his Creatour lost â—he dominion which was given him oâ—er the Creatures 40 God being about to create man â—alled as it were a Councel before hand â—ecause he was to create a living creaâ—ure capable of reason and counsel 41 After that all other things vvere â—reated God in the last place created Man because he was to be the Epitome â—entre Abridgement Complement and Perfection of the whole Universe 32 Man was made in the Earth â—nd of the earth but not to the earth â—nd for the earth but he was made to Heaven and for Heaven 43 God which is the Creatour 〈◊〉 Heaven and Earth would end his woâ—â— in Man Therefore he rested when 〈◊〉 had made Man 44 He made all things I say fâ—â— Man in so much that the very Angâ—â— themselves farre superiour both for Nâ—ture and Dignitie do at Gods appoinâ—ment minister as servants unto Man 45 And what wonder is it thâ— God made all things for Man when 〈◊〉 for Man even God himself was maâ— Man 46 Moses describeth not the creâ—tion of the Angels but yet notwitâ—standing he doth not exempt theâ— from the number of the creatures 47 There is more subtiltie in â—quiring then fruit in finding on whâ—â— day they were created 48. In respect of their Nature whiâ—â— is incorporeall they are called Spiritâ— and
Holy Ghost 73 After Conversion the Will of man being freed is not idle but through power given from above is made operative and a fellow-worker with God 74 The Holy Ghost without us worketh in us to will that which is good And when we will and will after such and such a manner it is he that worketh together with us to enable us to work 75 For the children of God are so moved to working that they also have a part in the working August de corrept grat cap. 2. 76 This may be called Libertie or freedome from the service of sin For where there is the Spirit of God regenerating and illuminating a man there is Libertie or freedome 2 Cor. 3.17 77 But yet that Libertie or freedome of the Will being freed standeth still in need of the aid and guidance of the Holy Ghost 78 For seeing that even in the regenerate the flesh lusteth against the spirit and the spirit against the flesh Gal. 5.17 therefore they are not fully free from all sin 79 In the spirit of the regenerate there is a free servitude and in the flesh of the regenerate there is a servile freedome 80 In the other life at length the regenerate shall obtain full and plenarie libertie or freedome of will by which they shall be freed not only from the service of sinne bur also from all manner of sinne from all miserie and from all fear of falling 81 Which may be called a Libertie or freedome from sinne and mutabilitie 82 By which they shall not onely not sinne but also have no power to sinne at all To that Libertie and freedome Christ bring us who is the authour of our Libertie and freedome CHAP. XI Wherein are contained Theologicall Aphorismes concerning the Law 1 THE Word and the Sacraments serve for the repairing of man being soveraign Antidotes and preservatives against the poyson of sinne and our spirituall diseases 2 The Word is reduced to two chief heads the Law and the Gospel 3 By the Law we come to the knowledge of our diseases and by the Gospel we are directed to our Physician 4 For the Law was given by Moses but Grace and truth by Jesus Christ. John 1.17 5 The Law which was given by Moses is divided into the Morall the Judiciall and the Ceremoniall 6 The Morall Law was onely repeated by Moses by a solemn promulgation for it was at first ingraven in the heart of man 7 And it is the Glasse of Gods Eternall justice The glasse of Natures perfection such as it was before the fall The glasse of Sinne and the inward corruption of Nature since the fall The glasse of Obedience which the regenerate are to perform and the glasse of Perfection which shall follow in the life to come 8 They which would have this Law to be thrust out of the Church deserve themselves to be thrust out of the Church 9 For they gainsay Christ who began his preaching from the expounding of the Law Matth. 5.6 7. 10 They gainsay the Apostles who preached Repentance and Remission of sinnes in the name of Christ 11 The Law is indeed a Glasse to behold Sinne but it is not a remedie to cure sin 12 But yet unlesse we first come to a sight of our sinne we can have no desire or will to seek for a remedie 13 For They that be whole need not a Physician Matth. 9.12 that is They that think themselves to be whole for indeed all men are not onely sick but even dead in their sins 14 The Law was given that we should seek for Grace August de Spir. Lit. cap. 15. 15 What the Law commands Faith obtains Idem Homil. 29. in Joan 16 By the Law sin is made known unto us and by Faith it is abolished Ambros in 3. cap. Rom. 17 And therefore the ministerie of death was in this regard necessarie that we might desire and seek for life in Christ 18 God poureth not the oyl of Mercie but into the vessel of an humble and contrite heart Bern. serm 3. in Annunc Col. 113. 19 God doth not pardon unlesse thou dost first acknowledge thy sinnes neither doth he cover them unlesse thou dost first lay them open neither doth he send comfort unlesse thou beest first grieved for them 20 The Law is the perfect way to Eternall life but it was weak through the flesh Rom. 8.3 And therefore it is not available for us unto Eternall life 21 The Law is spirituall It requires intire obedience of body of soul and spirit inward outward throughout all the parts of our life It requires that our thoughts words and deeds be spirituall It requires soundnesse and Perfection of Nature every way 22 But we are carnall Rom. 7.14 We are born flesh of flesh John 3.6 Neither are we altogether freed from the old flesh in this life 23 Therefore we cannot fulfill the Law in this life 24 There is no man that sinneth not 1. Kings 8.46 Now we know that To sinne and To fulfill the Law these are contrarie the one to the other Therefore there is no man that can fulfill the Law 25 That every mouth may be stopped and all the world may become guilty before God Rom. 3.22 26 God by the word of the Law hath concluded all under sin Rom. 11.32 Galat. 3.19 27 The Rule of the Affirmative precepts or commandments is that First Of the loving and fearing God above all things 28 The Rule of the Negative precepts or commandments is that Last Of not coveting August de perfect just 29 Therefore the Affirmative precepts or commandments are not satisfied or fulfilled by the love and fear of God begunne in us in any kind vvhatsoever 30 Neither are the Negative precepts or commandments satisfied or fulfilled by our abstaining from outward offenses in any kind whatsoever 31 Though we should begin our outward obedience in never so great a measure and eschew outward offenses yet still we should fail in the first and last commandments 32 Therefore in the Decalogue or Ten Commandments there is expresse mention made of the outward grosser offenses that the mind of man may conceive by the judgement of God what to judge of the grievousnesse of inward offenses 33 Before God he is an Adulterer not onely that lies with another mans wife but whosoever looketh on a woman to lust after her Matth. 5 28. 34 Before God he is a Thief not only that takes another mans goods from him by force but whosoever doth usurp them by coveting them in an unlawfull manner 35 Gods Laws and Commandments do not onely bind the hand and the other outward members but the whole man 36 Who can say I have made my heart clean I am pure from sinne my heart is free from concupiscence Prov. 20.9 Who then can boast that he iâ— not a transgressour of the Law 37 Therefore the promises of the Law profit us nothing 38 But in Christ All the promise of God are Yea and Amen 2.
two wayes either for that which of it self alone is All-sufficient excluding all want or else for that which is but In part profitable and not sufficient of it self without the help of something else It is manifest that the Apostle here speaketh of that which is profitable taken in the first sense 22 By those things which are written we may be taught to beleeve on Christ John 20.31 and be furnished unto all good works 2. Tim. 3.17 And the brethren of the rich glutton by hearing Moses and the Prophets in the Scriptures might have escaped the torments of Hell Luke 16.29 23 Whereupon it follows without forcing that the perfection of the Holy Scripture is such as we assigne unto it For whosoever beleeveth on Christ and is furnished unto all good works and made partaker of eternall life what can he desire more 24 This also is an Argument worthie our consideration That the Apostle S. Paul declared unto the Church of Ephesus all the counsel of God to wit concerning our salvation Acts 20.27 Again the same Apostle said none other things then those which the Prophets and Moses did say should come Acts 26.22 Therefore in Moses and the Prophets is contained all the counsel of God concerning our salvation 25 Now if the Scripture be perfect as indeed it is Away then with Traditions which some would thrust upon us to be received with like affection and to be beleeved with like authoritie as the Scripture 26 For they are full of doubts and sometimes also contradictions being very apt to be corrupted and many wayes subject unto errour 27 The Ecclesiasticall Historie witnesseth that in the time of the Primitive Church under the name of Apostolicall Traditions many falsities were broched and that men of great note have been deceived in former time by the opinion of Traditions 28 Furthermore seeing that the Holy Scripture was by God given unto men to this end to instruct them unto salvation from hence we conclude that The Scripture is perspicuous 29 What Could not God which made both mind and tongue speak plainly and perspicuously Yea certainly he used great care and providence that all men might understand vvhat he spake unto all men Lactant. lib. 6. Div. Institut cap. 21. 30 Ought not that which is to instruct the rude and ignorant and make them wise and learned ought not that I say be perspicuous 31 It is perspicuity which in fit to teach and instruct not obscurity or perplexitie 32 Yet when we say that the Holy Scripture is perspicuous we would not have it so understood as if we meant that whatsoever is contained any where in Scripture were so easie and plain that any man at the first sight may understand it 33 But this is our meaning that The perspicuity of Scripture is such that from thence a man may learn sure and infallible grounds and principles of religion the knowledge whereof is necessary unto every man toward the attainment of everlasting salvation 34 The books of the Prophets and Apostles are the integrall parts of Holy Scripture And that both those are perspicuous it is proved by good testimonies If the parts of Scripture then be perspicuous how can the whole be said to be obscure 35 The Propheticall word in the Old Testament is compared unto a Lamp Light or Lantern Psalme 119.105 And as much is said of the Apostolicall word 2. Pet. 1.19 And again If our Gospel be hid it is hid to them that are lost 2. Cor. 4.3 Whereby it appeareth that if the Scripture be obscure and hid it is so onely by accident But of it self and by its own nature it is perspicuous 36 Seeing therefore it is demonstrated that the Scripture is perfect and perspicuous It follows that It is and ought to be the certain infallible and onely rule and judge of all controversies that are moved about points of Christian religion 37 What David saith concerning the Apostles Psal 19.4 Their line or their rule or direction is gone out through all the earth the same Paul applies to the doctrine of the Apostles Rom. 10.18 Their sound went into all the earth But the Apostles wrote and taught the same things 38 Christ also and his Apostles for determining controversies of faith appealed unto no other Judge went by no other Rule but the Holy Scriptures and they send us also to search the Scriptures And what sheep will not follow Christ his Shepherd and Leader and the Apostles his followers 39 The word of Christ contained in the Holy Scriptures Propheticall and Apostolicall shall judge all men in the last day John 12.48 Rom. 2.16 Rev. 20.12 What hinders then but that it may be unto us in this life a Perfect Rule 40 For if there be any part of celestiall doctrine not contained within the Canonicall books How shall the judgement which shall be passed hereafter according unto them be entire 41 Furthermore seeing that it is not onely permitted but also commanded to all Christians to trie the Spirits 1. John 4.1 to beware of false prophets Matth. 7.15 to prove all things 1. Thess 5.21 and thus it lies upon them to discern between divine truth and humane dreams certainly the rule of truth that is the Holy Scripture belongeth unto all men And therefore The common people ought not to be debarred the reading of the Scripture 42 What the Spirit of God approveth and commendeth let not any man say It is forbidden But the Bereans are commended for this that they examined Pauls sermon by the Rule of the Scriptures Acts 17 1â— The elect strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia 1. Pet. 1.1 are commended for attending unto the word of prophesie as unto a light 2. Pet. 1.19 And Coloss 3.16 the diligent study in the Scripture is commended to all Christians 43 And seeing that the common people are altogether ignorant of the Hebrew and Greek tongue wherein the books of the Old and Nevv Testament were written and yet are bound to reade the Scriptures Therefore their pains is to be commended who have translated the Holy Scriptures into the vulgar tongues 44 But yet the Hebrew text onely in the Old Testament and the Greek in the New Testament is Authenticall because they were both written in those tongues 45 Whatsoever floweth not from those fountains hitherto hath not cannot neither must it be accounted Canonicall seeing that it is not inspired by God 46 Therefore that vulgar interpretation which may sooner be said then proved to be Saint Jeromes is without cause exalted to that high throne of authenticall authoritie 47 For there are in it many faults both Graphicall Ellipticall Chronographicall and Dogmaticall faults in writing in leaving out many things in Chronographie and in points of doctrine 48 They have a corrupt judgement that say that the Hebrew text is corrupted 49 Neither do they love pure truth who say that the fountains do not flow pure 50 The end and use of Holy Scripture is
in respect of their Office they aâ—â— called Angels 49 They are indeed Spirits bâ— yet they are not Simple as God is 50 For their Esse and Essentiâ— Actus and Potentia Nature and Actâ—ons are in them distinguished 51 Sometimes they appear in bâ—dily shapes and yet they are not corpoâ—eall For they are but the Forms Assiâ—tent and not Forms Informant of the â—odies which they assume 52 The Angels understand by Speâ—ies as well Connate as Superadded 53 Which Knowledge of the Angels is called Vespertine unto which is â—dded that which is called Matutine â—y which in the light of the Word they â—re said Intuitively to know all things 54 But what can the Intellect of â—oore man that crawleth upon earth know or conceive concerning the Inâ—ellect or understanding of the Anâ—els 55 Alas we know not the manner of our own knowledge And why do we â—egin to babble like children about the knowledge of the Angels 56 Neither are the Angels endued onely with understanding but also with â—ower And therefore they are called Vertues and Powers 57 But yet this Power of theirs is finite as is also their Essence 58 They are Finite not by circumscription of any bodily place but by designation of a certain Ubi 59 Some say that the Eternity of God is the Measure of the Angels Scaâ— Exerc. 359. Sect. 7. 60 This is to be understood of thâ— Measure of Perfection and not the Measure of Duration 61 That there are certain Hierarchies or Orders amongst the Angels wâ— deny not But that we are able to know what they are That we deny 62 The Order of the Angels is onelâ— known unto him that did ordain them 63 Whom we shall hereafter bâ— hold face to face when we shall be â—quall unto the Angels Luke 20.36 64 All the Angels were created bâ— God good and perfect For from hiâ— which is good and perfect nothing caâ— proceed but that which is good and perfect 65 But some yea a great part oâ— them by a voluntary fall fell away from that goodnesse in which they werâ— created 66 Which fall of the Angels whaâ— it was seeing that the Scripture sayeâ— nothing of it who shall declare it The Ancients dispute that it was either Pride or Envie 67 The evil Angels fell without all hope of recovery But the good Angels are confirmed in goodnesse and freed from all fear of falling 68 Which confirmation of theirs was not the Adequate and duâ— reward of any merit but the free gift of God rewarding beyond all condignitie 69 From the Confirmation of some of the Angels in goodnesse and the obstinatenesse of others in malice there arise contrary works on both parts 70 The good Angels are praising and lauding God and sent as ministring Spirits for the good of men 71 The Angels are present with us for good to protect us and to fight for us Bern. Serm. 10. in Psalm 92. 72 The number of the Angels is innumerable as concerning us 73 How the Angels conferre and discourse one with another let them discusse and determine who are present at their conferences and discourses 74 The Devils by the subtiltie of their nature and their experience for time and also by superiour revelation may foreknow some things but yet not all 75 They may do many things to be admired but they cannot work Miracles properly so called 76 They do what they can bâ— Gods permission They do not whaâ— otherwise they can at Gods prohibition 77 And this is such as it is The description of the first work of God which was wrought in time that is thâ— Creation whereof there can be no otheâ— moving cause given but onely the superabundant riches of his goodnesse Damasc 2. Orthod fid cap. 2. 78 For God wrought his works noâ— out of any indigencie but of his merâ— beneficencie Nothing is added untâ— him by our praises but he is manifesteâ— unto us by his works Euch. lib. 1. iâ— Gen. 79 He is the Finall Cause of thâ— Universe in respect of his Goodnesse the Exemplarie Cause in respect of hiâ— Wisdome and the Efficient Cause in respect of his Power Thom. 1. qu. 46. art 1. 80 Therefore the glory of God iâ— the Vltimate and chief end of Creationâ— and the good of Men is the Mediate and secundary end 81 God which is Good yea Goodnesse it self did all things well and made all things good whatsoever he made To him be praise honour and glory for ever and ever Amen CHAP. VI. Wherin are contained Theologicall Aphorismes concerning the Providence of GOD. GOD which is Almighty is not onely the Creatour of the Uniuerse but also the Upholder Conserver and Governour of the same 2 He did all things well and doth guide and govern all things well whatsoever he at first made 3 As nothing was made but by Gods creating Essence So nothing is able to stand or endure but by his conserving Power Ansel in Monol 4 Gods upholding supporting and governing all creatures is usually called Gods Providence 5 Concerning which Nature it selâ— giveth an evident testimony But thâ— Holy Scripture giveth a testimony â—ouâ—â— more evident 6 The Laws therefore of true Religion do proclaim it that All things have their being and existence and are governed by the Providence of God Euseb 6. de praepar Evang. cap. 5. 7 Now the Providence of God consisteth in these three things His Foreknowledge his Purpose and his Administring and Governing all things 8 Which is expressed by Hugo de Sencto Victore after this manner In the Providence of God we must consider his Knowledge directing his Will commanding and his Power executing 9 His Foreknowledge is a most present and clear sight of all things past present and to come 10 God in a moment fixed and not sliding stable and immoveable and not successive beholdeth all things clearly altogether all at once 11 God by the propertie of his Eternitie excludeth all space and distinction of time 12 As God is not said properly to Remember that which is past so neither is he said properly to Behold afarre off the things which are to come For to him all things are present 13 The things which are known are mutable transitorie and successive but the vision of him that knoweth knoweth no change alteration or succession Polycrat lib. 2. cap. 21. 14 By this knowledge all things are known unto God better then they are unto themselves 15 God beholdeth himself in himself and all other things likewise in himself For from him and in him are all things 16 This knowledge of God is immutable But yet notwithstanding some things unto which Gods knowledge extends it self are in themselves mutable 17 All things are Necessary by a necessitie of Consequence but not by a necessitie of the Consequent 18 For it cannot be unknown unto God who is Omniscient which way the force of action in causes or Agents working contingently and freely will incline 19 Yet God by this his Vision doth not inferre
by ordering and directing the induration or hardnes to a good end 65 Hereupon saith Suidas out of the Ancients God doth administer all things according to his Dispensation his good will and pleasure in that which is Good and by way of Permission onely in that which is Evil. 66 This Permission is not as of one imprudent or simply unwilling or not caring or idly looking on or opening a wide field to the Plots and machinations of men and Satan but it is the Permission of a most just judge and avenger and also a most wise ruler and governour 67 God doth in such manner punish sinnes with sinnes that yet he is not the cause of sinne 68 And seeing that the divine Providence doth not exclude the Second causes neither change their qualitie according to the ordinarie manner Hence â—t is that in respect of the Particular â—auses some things may be said to be â—ortuitous and casuall which yet come under the order of the Vniversall cause 69 Chance and Fortune are the voice and words of Humane ignorance August 5. de Civit. Dei cap. 9. 70 The holy Meditation upon the divine Providence may effect thus much â—n us That we be neither lift up in â—rosperitie nor cast down with despair in adversitie 71 Let vs wholly commit our selves â—nd all that is ours unto his care who hath such a care of every one of us as if he had but one to take care of and such a care of all that he forgets not to take care of every one CHAP. VII Wherein are contained Theologicall Aphorismes concerning Election and Reprobation 1 PRedestination is a certain peculiar act of the divine Providence about the salvation of men 2 By it the reasonable creature is directed to an end which exceedeth in proportion to wit unto eternall life 3 In which sense Predestination is made part of the divine Providence Thom. p. 1. qu. 23. art 1. 2 The doctrine of Predestination is not to be involved or concealed in the cloud of silence seeing that it is in Scripture evolved or revealed by the Holy Ghost 5 But we must handle it soberly reverently and prudently 6 Let us speak not what and as much as the curiositie of mans heart desireth but what and asmuch as the Holy Ghost teacheth 7 Predestination or Election is called The Enrolling Registring or writing of our names into the Book of life 8 But yet this Book of life serveth not to put God in mind of some lest he forget them but it signifies the Predestination of those which shall inherit everlasting life Aug. 20. de Civ Dei cap. 15. 9 As therefore none of those that are elected do perish So of those that have their names written in the Book of life none are ever blotted out 10 But they are Properly and according to the phrase of Scripture said to be written in the Book of life who cleave unto Christ by Faith and Perseverance 11 Election as well as Creation is the immediate action of one and the onely true God alone 12 Which belongeth also to the Sonne of God not onely as he is one with the Father and the Holy Ghost but also as he is appointed to be the Mediatour 13 In which sense we are said to bâ— elected not onely by Christ but also iâ— Christ Ephes 1.4 14 And it is an Action not Emâ—nant but Immanent 15 And it is also Ordinate whencâ— it is that the elect are said to be ordained to eternall Life Act. 13.48 16 The reason and manner of thâ— order is made manifest unto us by thâ— Gospel by which the Mystery of oâ—â— salvation which was kept secret since the world began is now made manifest Rom. 16.26 27. 17 In which sense we are said to bâ— elected according to the Purpose and Foreknowledge of God Ephes 1.11 and 1. Pet. 1.2 18 That Purpose is the counsel and good pleasure of God concerning the salvation of men by faith on Christ 19 Gods Election is merely of his grace not according to any merits of works foreseen 20 The onely cause and foundation of this grace is Christ In him the beloved we are freely beloved Ephes 1.6 21 But inasmuch as Christ profits no man without Faith Therefore the mention of Christ in this businesse doth include the action of Faith 22 In which sense we are said to be elected not onely in Christ but also through Faith 2. Thess 2.13 23 Again Because the end of Faith I do not mean such Faith as is temâ—orarie and endureth but for a time â—ut that which persevereth and continueth unto the end is Eternall Life Therefore when we name Faith we understand Perseverance also 24 The end of Election in respect of our selves is sanctification in the kingdome of Grace and glorification in the kingdome of Glory 25 The end of our Election in respect of God is the glory of God and the clear manifestation of his mercy 26 God willeth and earnestly willeth the life of a sinner but he willeth also his conversion by the word and the Holy Spirit 27 If the sinner refuseth and rejecteth the word and resisteth the Holy Spirit and so is not converted then God willeth the death of the sinner and that most justly 28 These things are not repugnant the one to the other but do manifest unto us the wonderfull temper of Godâ— mercie and justice 29 What some produce concerning the hidden will of God contrary to hiâ— will revealed in his word That inasmuch as it is not revealed is not without just cause hidden from the godly 30 Neither doth God in word onelâ— testifie unto us that he earnestly desired the salvation of all men but also iâ— deed and in truth 31 The first Adam was created after the Image of God whereof immoâ—tality was a part 32 All men were in the loins oâ— their first Father Adam Therefore iâ— him they may be all said to have beeâ— created after the Image of God untâ— immortalitie 33 What Christ by his preciouâ— bloudshedding purchased for all thâ— the Holy Ghost in the precious treasurâ— of the word offereth unto all 34 The Gospel is offered unto all in the Gospel the benefits of Christ and in them the grace of God and iâ— that eternall life 35 And thus the love of the Father the satisfaction of the Sonne and the calling of the Holy Ghost are alvvaies â—oyned together 36 That calling in it self and of it self in respect of God which calleth is Universall For it is his good will and pleasure that the Gospel should be preached unto all 37 But it is made Particular by the â—ault of men who by their detestable contempt of the word rob themselves â—nd their posteritie of so great a treasure 38 In which sense such are said to â—udge themselves unworthy of everlastâ—ng Life Acts 13.46 39 If we descend unto particulars we confesse that there are many things â—et obscure which hereafter shall be made manifest unto all in the light of
Greek name interpreted signifieth a good message or good tidings 23 For it brings unto us the good tidings How that by the counsel of the most sacred and Holy Trinitie Christ both God and Man was appointed to be our Mediatour and Redeemer 24 And again How that Christ by hi◠most holy obedience hath perfectly fulfilled the Law for us and merited th◠grace of God remission of sinnes th◠gift of the Holy Spirit righteousnesse and life eternall for the whole world 25 And again How that those benefits obtained by Christ are applie◠unto those that beleeve and are bestowed merely of grace 26 Therefore because the preaching of this Doctrine bringeth with i◠most plentifull matter of joy The Prophets and Apostles the better to expresse it have made choyse of these two words Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie good tidings 27 Some derive Bisser from Basar signifying flesh which signifieth To declare fleshy and soft things 28 Others give another reason of the name because Bisser signifies To declare joy unto all flesh 29 That so the condition and nature of this doctrine may be declared How that in it all good things are freely offered unto us 30 And again That the condition of the hearers thereof may be expressed How that they are flesh and so subject to many infirmities and therefore must not in any case neglect his so great salvation offered by God 31 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of good tidings are commonly used when we hear of enemies put to slight from whom there was great fear of imminent and apparent danger and likewise when it is declared that peace is restored 1. Sam. 4.17 1. Sam. 31.9 2. Sam. 1.20 2. Sam. 4.10 2. Sam. 18.19 32 So the Gospel declareth unto us That God hath delivered us out of the hands of our enemies Luk. 1.74 That he hath delivered us from the power of darknesse Coloss 1.13 That he hath spoiled principalities and powers and made a shew of them openly triumphing over them Col. 2.15 33 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also used when tidings are brought that a Child is born Jerem. 20.15 34 So in the Gospel good tidings are brought unto us Vnto us a Child is born unto us a Son is given Isai 9.6 As many as received him to them gave he power to become the sons of God even to those that beleeve on his name John 1.12 That so through him we might receive the adoption of sonnes Galat. 4.5 35 Again these words are used when deliverance is declared unto captives and consolation to those that mourn Isai 61.1 2. 36 So in the Gospel it is declared unto us That Christ hath sent forth the Prisoners out of the pit wherein is no water Zach. 9.11 37 Hence is that most joyfull Acclamation Isai 40.1 Comfort ye comfort ye my people saith your God 2. Speak ye comfortably to Jerusalem and cry unto her That her warfare is accomplished 38 Hence also flow these svveet Elogies and appellations of this Doctrine to wit That it is The Gospel of the grace of God Acts 20.24 The knowledge of salvation Luke 1.77 The word of the kingdome Matth. 13.19 The power of God unto salvation to every one that beleeveth Rom. 1.16 The word of life Acts 5.20 Philip. 2.16 The word of eternall life John 6.68 The word of salvation Acts 13.26 The word of reconciliation 2 Cor. 5.19 The law of the spirit of life Rom. 8.2 The Gospel of our salvation Ephes 1.13 The promise of inheriting or heirship Rom. 4.13 A well of water springing up into everlasting life John 4.14 Green pastures still waters Psal 23.2 A table prepared a cup that runneth over 5. A rod and staff 4. The savour of life unto life 2 Cor. 2.16 39 Therefore that joyfull voice of the Gospel is not to be changed into the voice of the Law accusing and terrifying 40 Which thing they do whosoever dispute that the Law delivereth imperfect precepts onely concerning outward works to be performed out of fear And that the Gospel sets before us precepts more severe more excellent and perfect 41 As if the Law were not long ago a yoke which our fathers were not able to bear Acts 15.10 The yoke of burden the staff of the shoulder the rod of the oppressour Isai 9.6 in so much that we stood in need of another Law-giver 42 Therefore we are to seek out other differences of the Law and the Gospel which the Scripture expresseth thus 43 The Law is in some sort known by nature Rom. 2.14 15. The Gospel is a mysterie altogether hidden from our reason Rom. 16.25 1. Cor. 2.7 Ephes 1.9 Coloss 1.26 44 The Law is the doctrine of works and preacheth unto us what we are to do The Gospel is the doctrine of faith and preacheth unto us what is already done that is declareth unto us That Christ hath performed for us what the Law requires Rom. 8.4 45 The Law requires of every man perfect obedience to all Gods commandments But the Gospel requires faith teaching us to beleeve on Christ our Mediatour 46 The Law hath concluded all under sinne Galat. 3.22 That all the world may become guilty before God Rom. 3.19 The Law worketh wrath Rom. 4.15 It makes us subject to the curse Galat. 3.10 Therefore it is the ministerie of death and condemnation But the Gospel is the word of salvation peace and reconciliation 47 Therefore the doctrine both of the Law and of the Gospel is busied about sinne but yet in a different manner 48 The Law layeth open accuseth and condemneth sinne But the Gospel pointeth at him which made satisfaction for sinne And therefore it covereth taketh away and remitteth sin 49 The promises of the Law require perfect obedience of works But the promises of the Gospel are of free grace 50 Hereupon it is that the promises of the Law do nothing profit us by reason of the weaknesse of our flesh Rom. 8.3 But in Christ all the promises of God are Yea and Amen 2 Cor. 1.20 51 The Law sheweth unto us what are good works but it doth not give us strength and power to do them The Gospel containeth the promise of the Spirit of renovation which writeth the Law in our hearts Jerem. 31.33 52 Both these benefits therefore to wit of Justification and Renovation belong unto the Gospel Grace and the gift by Grace the imputation of Christ◠righteousnesse and the donation of the Holy Ghost 53 But yet they are not to be confounded Neither is Justification to be placed in Renovation for Renovation is the consequent of Justification and not the cause 54 For God doth not receive us into grace and justifie us for our Renovation or Inchoate obedience but being justified and received into grace he reneweth us by his holy Spirit that our obedience according to the Law may be Inchoate 55 Which Inchoate obedience although it be imperfect and many waies polluted and defiled Yet the Gospel teacheth
he forbiddeth To do alms before men to be seen of them And in the 16 verse he saith that some fast and are of a sad countenance that they may appear unto men to fast 22 The other is but Lame Repenâ—ance and by the halves deploring sinne but without grace and faith 23 But true and saving Repentance consists in serious Contrition and Faith 24 Some call it Evangelicall But here we must adde this explication That in respect of the better part that is Faith which is from the Gospel it is so called 25 True Repentance is a motion of the heart kindled by the Holy Ghost by which a man coming to the knowledge of his sinnes and the wrath of God doth earnestly grieve and by faith in Christ who made satisfaction for his sinnes is again raised up being certainly perswaded that for Christ his sake his sinnes are forgiven 26 For Repentance is a kind of Conversion from darknesse to light and from the power of Satan unto God Acts 26.18 27 Therefore the Term from whence is our sinnes from the consideration whereof there ariseth Contrition and the Term unto which is God unto whose Mercie we have accesse by the merit of Christ 28 As many Kinds of Celestiall Doctrine as there are by the ministeriâ— whereof God preacheth unto men Râ—pentance and Remission of sinnes and worketh the same in men so many aâ—â— the Essentiall parts thereof But thâ—â— are two kinds of Celestiall Doctrine to wit the Law and the Gospel Therefore also there are two parts of Repentance 29 Each of these Doctrines hath 〈◊〉 proper and peculiar effect in the conversion of man The Law striketh feâ—â— and terrour whilest it manifestâ—â— sinnes and the wrath of God againâ—â— them The Gospel giveth coâ—â—iâ—â— whilest it sets before the man that iâ— contrite Christ the Mediatour thaâ— Lambe of God which taketh away the sinnes of the world 30 These Effects of the Law and the Gospel although they be distinct yeâ— they both concurre in this to make up the complement and perfection of Repentance 31 We do not call good works or new obedience a part but the Fruits worthy of Repentance as the Scripture witnesseth Luke 3 8. Acts 26.20 23 Some dispute That there are two parts of Repentance to wit Mortification of the flesh and Vivification of the Spirit 33 For my part I am not against them if by Mortification they understand Contrition or grief conceived upon the acknowledgement of sinnes and the sense of Gods wrath and by Vivification likewise Consolation which is from Faith 34 But if they understand that perpetuall studie of the converted and regenerate in mortifying the old man and following the fruits of the Spirit Then I say it belongs to new obedience 35 Which forasmuch as it is not perfect in this life therefore The whole life of a Christian man is called a continued act of Repentance Luther â—â—n prim suis propos de Indulg th 1. 36 Those three parts of Repentance according to which it is divided into Contrition of heart Confession of mouth and Satisfaction of work have no place in that saving and inward Conversion unto God by which we return unto God but they have place onely in that publick and Ecclesiasticall Penance used by the Ancients 37 For in time past those which by their publick offenses had given scandal unto others and were therefoâ—â— excluded out of the communion of the Church were required to give publick testimonie and signes of their repentance beside inward contrition of heart to wit by their sorrow confession and begging pardon and forgivenesse c. To give the Church satisfaction B. Rhenanus in Schol. ad Tertull. de Poenit. 38 Therefore they abuse that division whosoever say that those are the parts of that saving Repentance by which we return unto God 39 For from that can Faith by no means be excluded for without Faith Repentance cannot be Repentance unto life Acts 11.18 40 Tears are good if thou dost acknowledge Christ Ambros in cap 24. Luc. 17. 41 But that which is annexed is farre worse If those actions of the Penitent or Repentant are made to have the force of an Element or the Materiall not onely signifying but also causing and effecting remission of sinnes in the Sacrament of Penance and the voice of the Confessour absolving be added hereunto as the Formall Concerning which there is wonderfull great difference amongst writers 42 For thus we should attribute unto our own endeavours and merits that remission of sinnes which the Scripture appropriateth unto Christ and his merit apprehended by Faith 43 Contrition is required in our Conversion not as the cause and merit of our reconciliation with God but in respect of order 44 Christ preacheth the Gospel but it is to the poore he healeth but it is the humble in heart he preacheth libertie but it is to the captives he preacheth sight but it is to the blind he preacheth binding-up but it is to the broken in heart Isai 61.1 Matth. 11.5 To the broken in heart that is to those that know and acknowledge their own spirituall povertie captivitie and blindnesse and therefore are contrite and broken in heart 45 To this Contrition belong Acknowledgement of sinne sense of Gods wrath grief and anguish of a terrified conscience detestation and flight of sinne as also outward signes of Contrition Tears fasting beating of the breast sackcloth c. 46 But there is a great difference between the Contrition of the Good and Godly and the Contrition of the Hypocrites and Ungodly 47 The Contrition of the Godly ariseth from the speciall operation of the Holy Ghost but the Contrition of the Ungodly and Hypocrites ariseth for the most part from the old man and from the naturall povvers of free-will 48 The Godly in the terrours of Conscience have an eye unto the principall Object of sinne that is God himself and are onely grieved that they have offended him But the Hypocrites contrarily are more afraid of the judgement of their own minds and the judgements of other men and they are vexed more with the consideration of the punishment then of the sinne 49 The Godly have an eye not onely to their Actuall sinnes but also to Originall the fountain of all Actuall not onely to outward offenses but also to their inward corruptions not onely to the punishments of this present life but also of the life to come But the Hypocrites make confession onely of their outward offenses and that in a negligent manner and for the most part they think onely upon the punishments of this present life but if aâ— any time their thoughts be bent upon the consideration of eternall punishments they are carried headlong into the gulf of despair 50 The Godly confesse and acknowledge God to be just that his judgements are just But it is the propertie of Hypocrites to extenuate their sinnes and to challenge Gods justice 51 But yet we must beware that we make not one Contrition Legall
is the propertie of those that will not be contented with the means that God hath instituted and ordained 33 True Faith is not dead Jam. 2 17. For the Spirit of God worketh it in our hearts by the lively Word of God 34 Yea rather it is Operative and Working Galat. 5.6 35 That Energie or working of Faith is Twofold One by which it relieth on Christ the Mediatour declared in the word of the Gospel and apprehendeth and layeth hold on his benefits and Another by which it worketh through Love 36 When as we say then that Faith doth justifie and Faith alone we are to expound these two propositions 37 Faith doth justifie not in respect of the excellencie or dignitie thereof nor in respect of the latter Energie or working but because it apprehendeth and sayeth hold on Christ the Mediatour 38 Therefore there is no reall difference between these Whether we say that Faith doth justifie as some say â—nstrumentally or as others Forâ—ally 39 In the former acception it iâ— taken for the Gift of God kindled 〈◊〉 the heart by the Gospel or the faithfulâ— heart and so it is an Instrument by which Christ is apprehended 40 In the latter acception it is taken for the very Apprehension of Christ by Faith and so it is the Formall cause that is the reason and manner of oâ—â— Justification 41 Neither is there any reall difference whether we say as some do thaâ— Faith doth justifie Formally or anothers that it is Christ or as others thaâ— it is Christs merit 42 For it is all one as if you shoulâ— say Faith which apprehendeth Christ doth justifie or Christ being aâ—â—â—hended by true Faith is our justificatâ—on or The merit of Christ through Faith is imputed unto us to justificatâ—on 43 For the proper Object of savinâ— Faith is Christ with his merit and â—gain Christ doth nothing profit us 〈◊〉 lesse through Faith his righteousnessâ— be imputed unto us 44 To speak properly then Thâ— Formall cause of our Justification 〈◊〉 Christs righteousnesse that is his actiâ—â— and passive obedience apprehended of â—s by Faith and by God imputed unto â—s 45 God in his Judgement doth exact of us an account of all his gifts bestowed upon us that is of that perfection integritie in which we were created after his Image 46 But he found not in us that integritie wisdome and righteousnesse wherein we were created but in stead thereof sinne and iniquitie for which by the Law which is the rule of justice we are accused and condemned 47 But here the free Mercy of God steps in unto judgement and exhibiteth unto us Christ our Mediatour and Redeemer He taketh from us that which is ours that is sinne and iniquity and bestoweth upon us that which is his that is his obedience which he performed unto the Law 48 From this foundation God who is both Mercifull and Just by a most excellent temper of his mercie and justice imputeth not unto us our sins but imputeth unto us Christs righteousnesse through Faith which resteth and relieth upon Christ as the onely Propitiatorie 49 This Imputation of Christs righteousnesse unto us through Faith is as true and reall as it is true that Christ took upon him our iniquities Isaâ— 53.5 50 Remission of sinnes is grounded on Christs righteousnesse For God doth not remit sinnes out of errour or ignorance levitie or negligence but for Christ apprehended by Faith 51 And thus the Justice and Mercie of God shew themselves in our Justification His Justice shineth in that most perfect satisfaction which Christ made for our sinnes His Mercie appeareth in his acceptation of Christs satisfaction and the applying of it unto us through Faith 52 Again the Imputation of Christs righteousnesse is made in that our sinnes are remitted for the guilt of the person cannot consist with the imputation of Christs righteousnesse 53 Therefore as Originall sinne is not onely a want or privation of Originall righteousnesse but also an evil Concupiscence So likewise our Justification before God consisteth in the Remission of sinnes and the Imputation of Christs righteousnesse 54 With this Remission of sinnes â—â—putatâ—on of Christs righteousnesse â—egeneration and Adoption there is â—lwayes joyned Renovation by an inseparable union For Christ doth not onely bestow upon us his righteousnes â—ut his Spirit also which reneweth our nature 55 But yet our Justification before God doth not consist in both these joyned together 56 But Renovation is a Consequent of Justification and because through the imbecillitie and weaknesse of our nature it is never full and perfect therefore we cannot attribute unto it the glory of righteousnesse as if it were able to subsist before Gods judgement 57 And this is it which we labour to shew when we say that we are justified by Faith alone 58 Where the word Alone doth not determinate Faith the Subject as if justifying faith were at any time alone and separate from Charitie and other Christian vertues 59 For True Faith is a lively Faith and not a dead Faith It vvorketh by Love and is not without works 60 But that Exclusive particle or word Alone doth determinate â—he Predicate because the Righteousnesse of Christ alone the power of apprehending whereof belongs to Faith alone and not to works is imputed unto us oâ— Justification 61 We do not deny then that the Holy Spirit doth kindle new motions in the regenerate and that those thâ—â— are justified do walk in good works 62 Nay rather we say plainly Where there are not those new motions stirred up by the Holy Spirit neither is that true Faith as yet kindled We say plainly that Good works must follow iâ— those that are justified 63 But this it is which we deny That either these new motions are habituall righteousnesse of force before God or that these good works are actuall righteousnesse on which we may rely before Gods judgement 64 But indeed all the certitude of our confidence is in the precious bloud of Christ August In Meditat. 65 For wo unto men even of the best and most laudable life if God setting aside his mercie proceed to their examination in his justice 66 We therefore urge Exclusive particles in matter of merit in application and in form of justification 67 For fear lest that works should seem to be set up either as the merit or means or form of our Justification before God 68 But it is the grace of God onely which through Christ alone by Faith alone apprehended doth justifie us 69 The end of this saving Faith is the salvation of our souls and life everlasting 1. Pet. 1.9 70 For by Faith we have not onely accesse unto grace but we also stand in grace Rom. 5.2 And we are kept by the power of God through Faith unto salvation 1. Pet. 1.5 71 But yet notwithstanding Faith can be no more separate from Love and Charitie then the Rayes from the Sun and the Heat from the Fire farre be it from us to say that Faith is
formed by Love and Charitie 72 For Faith without works is said to be dead not as if works were the life thereof but because that profession and boasting of Faith which hath not the testimonie of good vvorks is no better then an image or carcase altogether without life 73 Therefore works do testifie thâ—â— there is true Faith as breathing dotâ— testifie that there is Life bus yet they are not the life of Faith 74 As good fruits do testifie that thâ— tree is good but do not make and constitute the tree to be good 75 Justly therefore is it reckoned amongst those causes for which good works are to be done that Faith and the Holy Spirit be not shaken off 76 For the Scripture vvitnesseth â—oâ—â— by word and by example that those which through Faith in Christ are justified before God if they afterwardâ— cherish and make much of their firmeâ— contrary to conscience they do both lose Faith and consequently also the grace of God righteousnesse the Holy Spirit and eternall life and also incurre eternall damnation unlesse by true repentance they return again unto God 77 Therefore let these admonitions of the Apostles alwaies sound in our eares and sink into our hearts Work out your salvation with fear and trembling Philip. 2.12 Let him that thinketh he standeth take heed lest he fall 1. Cor. 10.12 Give diligence to make your calling and election sure 2. Pet. 1.10 Examine your selves whether you be in the Faith prove your own selves Know you not your own selves how that Jesus Christ is in you except ye be reprobates 2. Cor. 13.5 78 The Lord Jesus the authour of our Faith be also the finisher thereof Hebr. 12.2 To him be glory for ever and ever Amen CHAP. XV. Wherein are contained Theologicall Aphorismes concerning Good Works That is Renovation of the man that is regenerate by Faith in Christ 1 WIth Regeneration and Adoption by Faith in Christ is Renovation alwayes joyned as an inseparable companion 2 For even as a man by Carnall Generation is made partaker of Naturall Life after which do follow Naturall motions 3 So he that is born again of the Holy Spirit by Regeneration is made partaker of Life Spirituall after which do also follow motions Spirituall 4 Neither Generation is without Life neither Life is without Motion 5 This inward Renovation is oftentimes denoted unto us by the name of Good Works and that by a figure vvhich is called Synecdoche 6 For Renovation consists not onely in Outward good Works and actions transient but also and that more principally in the Inward renewing of the mind will and all the faculties of the Soul 7 From this Inward renewing flow forth Good actions and Outward good Works bear witnesse of it 8 But it pleased the Holy Ghost by the name of Good Works to describe Renovation and that for our sakes Because Outward good Works are better known unto us then Inward qualities of the mind and affections of the heart 9 Moreover All the praise of vertue consisteth in action Therefore we are renewed by the Holy Ghost within that the fruits of the Spirit may appear without 10 And last of all By this means deceitfull Hypocrisie is excluded which is a counterfeit shew of inward pietie vvhich indeed is none at all unlesse it be also demonstrated by good Works 11 As therefore Faith the Queen hath Contrition for her Vsher or Forerunner so she also hath Good Works for her Waiting-maids or Followers 12 For Good Works do not go before Justification or before a man be justified but they follow after Justification or when a man is justified It is the saying of S. Augustine cap. 14. de fid operibus 13 But Where Good Works appear not without neither will I beleeve that there is Faith within It is the saying of John Husse 14 Neither is it any hard matter to assigne the cause of this neare Union and indissoluble knot which is between true Faith and Good Works 15 For this is the Nature of True Faith That it doth demonstrate it self by Love and Charitie 16 He that beleeveth is born of God John 1.13 He will therefore resemble the nature of his Spirituall Father Now God is Love 1. Joh. 4.8 And He that loveth not knoweth not God 17 Faith is an inward saving and efficacious knowledge of God How â—hen can that chief good choose but be beloved if it be once truly known If any man love me he will keep my words John 14.23 He that hath my commandments saith our Saviour and keepeth them he it is that loveth me â—1 18 From hence the Apostle concludeth Hereby we do know that we know him if we keep his commandments â— John 2.3 And again He that saith I know him and keepeth not his commandments is a Liar and the truth is not in him 4. 19 Faith is the spirituall Light of the Soul But if there be Light within it will shew forth the Rayes without Matth. 5.16 Let your Light so shine before men c. 20 By Faith Christ dwelleth in our hearts Ephes 3.17 Where Christ is there is the Holy Spirit and where the Holy Spirit is there also are seen the Fruits of the Spirit 21 Our Faith is the victorie which overcometh the World 1. John 5.4 And What is the World The lust of â—he flesh the lust of the eyes and the pride of life 1. John 2.16 Where these are cherished and made much of there the world is not yet overcome and therefore there is not true Faith 22 That Faith is saving and most true Which living is and conquering too 23 Our hearts are purified by Faith Act. 15.9 Therefore they which live in securitie and delight themselves in filthinesse and impuritie how can they have inward puritie of heart For Out of the abundance of the heart the mouth speaketh Matth. 12.14 24 These things were thus plainly to be expounded That we might not onely be freed from the Tridentine accusation as if we preached onely Confidence and Assurance remote from all pietie but also that all vain opinion and perswasion of Faith might be taken away from all sinners that live in securitie 25 We may make answer to them out of S. James 2.26 As the Body without the Spirit that is without breathing is dead So Faith without works is dead also 26 Neither onely do Good Works proceed from Faith but to speak the truth there are no good works unlesse they proceed from Faith 27 Seeing therefore Faith hath respect unto the Word as unto its Correlate Therefore the Law of God or the ten Commandments are the Rule of Good Works 28 Therefore superstition and will-worship pleaseth not God but those works onely which are done according to the Canon and rule of the morall Law comprehended and contained in the ten Commandments 29 And we are to understand the Commandments according to the exposition of the Prophets of Christ and his Apostles 30 Moreover seeing that Faith doth not arise
an heavenly thing present and Sacramentally united unto the Element 52 For it is a signe that signifieth or signeth the invisibilitie of the thing signified or signed but presupposeth not the absence thereof 53 A Signe is a Thing beside the Species which it representeth to our senses and of it self causeth us to call to mind somewhat else August 2. de doctr Christ cap. 1. 54 Therefore they that from hence That it is a Signe do gather that one essentiall part is absent do it certainly for lack of wit and want of learning 55 We dissent and depart likevvise from those also who attribute too much unto the Sacraments in that they affirm and averre that they conferre grace ex opere operato even upon the outward act and administration thereof 56 Which their Position or Opinion they expound thus That there is not required any good motion in the Receiver but that the Sacraments have a supernaturall vertue in themselves by which they are the cause of Grace as fire is the cause of Heat 57 But as the Word profits not not being mixed with Faith Hebr. 4.2 So neither do the Sacraments which are the Visible Word 58 Neither doth it profit any thing to have a benefit offered unles there be one to receive it The Word and the Sacraments are Gods Hands by which he offereth unto us But it is the Hand of Faith which must receive what is offered 59 Well saith Hugo 5. de Sacrament pag. 9. cap. 2. The spirituall Gifts of grace are as it were certain Invisible Antidots In the Visible Sacraments they are as it were in certain Vessels offered unto man Now As that which is in the Vessel is not of the Vessel but is drawn with it So Grace is not from the Sacraments or of the Sacraments but is derived from an eternall fountain and is sucked from thence by the Soul in the Sacraments 60 And seeing that the Sacraments in generall have assigned unto them this end from hence it may be gathered That we are to attribute the same unto the Sacraments of the Old Testament 61 For unto Circumcision was added that promise of being received into the Covenant of Grace which is Emphatically set down in those words I will be a God unto thee and to thy seed after thee Gen. 17.7 Which words are to be expounded out of Levit. 26.12 Jer. 31.1 Mat. 22.32 And it will appeare that in them is contained a promise of Gods grace his speciall inhabitation or indwelling and eternall life 62 Therefore we dissent depart from those who dispute that the Sacraments of the old Testament were not Instrumentall causes of Grace as if they had not some vertue frō the passion of Christ c. 63 The lesse-Principall end of the Sacraments is To be Signes and Seals of Gods love towards us instituted and ordained for the confirming and strengthening of our Faith 64 For the Apostle calleth Circumcision A seal of the righteousnes of faith Rom. 4.11 And the proper use of a Seal is as we know to testifie confirm and seal that thing unto which it is annexed 65 Whereupon the Godly of former ages in time of danger did fetch solid comfort and consolation one of Circumcision 1 Sam. 14.6 and 17.16 36. 66 Moreover what is said of the end of Circumcision that also is rightly referred to the other Sacraments For all the Sacraments agree in their Efficient and Finall Genericall cause 67 From hence it is that Baptisme is said to be A Good Consciences going unto God for counsel The word by which it is expressed is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagints in the Old Testament do use when there is signified asking counsel at the mouth of God Oecumenius by this word understands an Earnest or Pledge 68 The meaning then is That Baptisme doth testifie unto our consciences confirm the grace of God And here observe that the foundation of this obsignation or sealing consists in the resurrection of Christ For as it is Rom. 4 25. He was raised again for our justification upon which follows peace of conscience or peace with God Rom. 5.1 69 Hither do we referre that place 1. John 5.8 There are three tha◠bear witnesse in earth the Spirit and the Water and the Bloud The Paraphrase of which place according to the scope of the Text and the Analogie of Faith is this That the Holy Spirit in the ministerie of the Gospel which is The ministration of the Spirit 2. Cor. 3.8 and the Water in Baptisme which is The washing of water by the Word Ephes 5.26 and the Bloud which in the Lords supper is offered unto us to drink 1 Cor. 11.15 do testifie and bear witnesse concerning the Fatherly goodnesse and love of God towards us 70 Hereupon Tertullian Libr. de poenitent calleth Baptisme the Obsignation or Sealing of Faith and Augustine de Catech. rud cap. 26. calleth the Sacraments Seals 17 We dissent then and depart from those who deny that the Sacraments are Seals sealing unto us the promise of Grace 72 Secondarie and Lesse-principall ends of the Sacraments we may reckon up many as That they are the very Nerves and Sinews of publick societie concord and agreement That they are the Badges and cognizances by which the Church is distinguished from other assemblies That in them we are tyed and bound unto God to Faith and to Obedience That they are the Types and resemblances of vertues but especially Love c. 73 The Schoolmen dispute That in or by some Sacraments there is a Character imprinted 74 Which they describe after this manner That it is a spirituall stamp imprinted by God alone in the soul of man at the receiving of the Initerable Sacrament that is the Sacrament of Baptisme which is not to be reiterated or repeated remaining Indelible ordinarily 76 About the Quidditie Subject and End of this Character we might reckon up their wonderfull strange and miserable jarres and contentions 77 But we conclude with Biel 4. Sentent That neither necessarie reason doth demonstrate nor evident authoritie prove that we are to hold any such Character 78 For all the authorities brought out of Dionysius Augustine Damascen and Lombard are expounded truly and more pertinently unto the minds of their authours of the Sacrament or Sacramentall form of Baptisme then of any Character imprinted really in the Soul This saith Biel. 79 Therefore that Character of theirs is Indelible indeed because it is not written at all 80 And thus much concerning the Sacraments in generall Out of that which hath been said we gather their definition after this manner The Sacraments are sacred and solemn actions instituted by God in which God by the ministerie of man mediating doth dispense a certain thing instituted by his peculiar word to offer apply and seal unto those that beleeve the proper promise of the Gospel 82 Of which that we may worthily partake and to our salvation God grant unto us who is the onely Authour
have an eye unto it as it is a Sacrament and means sanctified by the vvord of God vvith vvhich and by vvhich all the most sacred and Holy Trinitie doth work in those that are Baptized unto their salvation 33 The Form of Baptisme is to Baptize a man with water That is to sprinkle the water upon him or to dip him in the water In the name of the Father and of the Sonne and of the Holy Ghost 34 And forasmuch as it is the Form which gives being unto a thing Therefore if this Form of Baptisme be changed it shall be no longer a Sacrament 35 Whether the party Baptized be sprinkled or dipped Thrice or but Once it matters not to the integritie and perfection of Baptisme The usuall rites and custome of the Church in these indifferent things is to be observed 36 By the Three sprinklings or clippings the Trinitie of Persons is signified and by One onely the Unitie of the Divinitie or Godhead 37 Those words In the name or On the name of the Father and of the Sonne and of the Holy Ghost have a great Emphasis which is accurately and frequently to be expounded to the godly and devout auditorie or congregation 38 For the Minister professeth that what he doth in this part he doth not in his own name but in the name of God and at his command 39 For he declareth that the true God which is One in Essence and Three in Persons is called upon over him that is Baptized 40 Moreover those words do evidently witnesse that every Person of the most sacred and Holy Trinitie is present at Baptisme by the presence and efficacie of grace to wit The Father for the merit of his Sonne doth receive him that is Baptized into grace and doth seal him by his Holy Spirit unto salvation 41 Whereupon those that are Baptized are called the Sonnes of God Christians and Spirituall men in respect of the Father of the Sonne and of the Holy Ghost 42 Whereunto belongeth the Collation or comparing of Creation and Re-creation Formation and Reformation For As the Father by the Sonne through the Holy Ghost created the first man So is it at the Sacrament of Regeneration where all the most Holy and blessed Trinitie doth work in like manner 43 Last of all By those words he that is Baptized in the name of God is bound to acknowledge him and to call upon him as the true God and serve him all the dayes of his life 44 For you must be baptized as vve have received and beleeve as we are Baptized and glorifie the Father the Sonne and the Holy Ghost as vve have beleeved Basil Epist 78. 45 From this Fountain flow forth all the praises which are extant in the vvritings of the Apostles concerning the saving fruit of this mysterie 46 As for example That it is The washing of Regeneration and renewing of the Holy Ghost Tit. 3.4 By vvhich the Church may be cleansed Ephes 5.26 Sinnes may be washed avvay Act. 22.16 Christ may be put on Gal. 3.27 And in a vvord salvation may be obtained 1. Pet. 3.21 47 By way of Comparison it will not be amisse to consider the Baptisme of Christ by which Our Baptisme is consecrated For vvhat was done there in visible signes vve must not doubt but that the same is done at our Baptisme after an invisible manner 48 The Father for Christ his sake receiveth us to be his Sonnes The Sonne by his bloud washeth us The Holy Ghost regenerateth and renevveth us and prepareth himself a dvvelling-place in us and openeth the gate of Paradise unto us 49 We sticking close to the literall sense of the words as we must alvvaies do in articles of faith do firmly beleeve that Baptisme is an effectuall means by which man is regenerated and renewed unto eternall life 50 VVhich end comprehends in it Adoption Remission of sinne Ingraffing into Christ Sanctification and the Inheritance of eternall life 51 But we deny that Baptisme doth either imprint an indelible character or conferre grace ex opere operato upon the vvork done or outward act of administration or that it doth take away and altogether blot out both sin and the punishment thereof For concerning this matter the Scripture is silent 52 Furthermore seeing that in Baptisme God doth make a Covenant of grace with man certainly the efficacie thereof endureth throughout a mans whole life 53 For the Covenant of God is not made of no effect by reason of our unbelief Rom. 3.3 54 Therefore though we should for our parts go never so farre astray from this covenant yet by true and serious conversion vve may return and be received again into it 55 Unto vvhom this Sacrament appertaineth and belongeth vve learn even from Gods ovvn institution by vvhich it is commanded that all nations should be baptized 56 Yet the order and manner vvhich Christ there hath prescribed is to be observed that is That they which are of age to heare the Gospel should first be taught and then baptized 57 Seeing then all are either infants or of yeares vve must ansvver distinctly concerning both 58 Those Infants are to be baptized vvho are either born of Christian Parents it matters not vvhether one or both the parents be Christians or else are to be brought up under them 59 Therefore Bastards and children that are found vvhose parents are not knovvn are not excluded from the benefit of Baptisme although it be doubted of by some nor yet those vvho at their birth have some externall defect c. 60 But those which are not yet born are excluded For a man cannot be born again unlesse he be first born And so are also the children of Infidels and unbeleevers to be excluded as long as they are under their tuition 61 Those of yeares are to be baptized who being instructed concerning Christ do professe the Christian religion 62 Neither here are vvomen excluded as it is confirmed by the practice of the Apostles beside other arguments Acts 8.12 and 16.15 63 For the confirming of this our opinion concerning the baptizing of infants out of Scripture serve many things and it vvill be usefull for us to consider these following Hypotheses or suppositions 64 First Infants are conceived and born in sinne And therefore they are by nature the children of wrath 65 Secondly God would have little children to be brought unto him For it is not the will of him that one of the little ones should perish 66 Thirdly There is no dealing with them by the preaching of the Word Therefore there remains onely to them that means to vvit Baptisme vvhich succeeded in the place of Circumcision 67 Beware of saying That Baptisme is not profitable unto infants forasmuch as yet they neither do not can beleeve 68 Because in Baptisme and by Baptisme the Holy Spirit doth so work in Infants that it is no lesse then Circumcision A seal unto them of the righteousnesse of Faith Rom. 4.11 69 For although we cannot
understand after what manner the Holy Ghost worketh yet we must not therefore deny the working of the Holy Ghost 70 If a question be moved concerning Infants departing without Baptisme we must proceed distinctly 71 Those which are without the Church are left to the judgement of God 72 But those which being born of Christian parents by reason of some case of urgent necessitie could not be baptized or those which die in their mothers wombe those I say by the prayers of their parents and the Church may be commended unto God but are not excluded from the fellowship of the kingdome of heaven 73 It remains now that vve speak something concerning certain Circumstances vvhich are wont to be observed at the administration of Baptisme 74 Impious and superstitious ceremonies are to be rejected 75 But what rites and ceremonies are of their own nature indifferent and of a middle rank and not repugnant to the Analogie of faith but rather commended by the authoritie of the Apostles and the Primitive Church and further do make the action use and efficacie yea the necessitie and dignitie of Baptisme more conspicuous to the eyes of the ruder sort such as those are not Simply and to the scandal of the Church to be rejected 76 Exorcisme is to be expounded after this manner That it is a testimony that infants are by nature under spirituall captivitie in the kingdome of the Devil That by the vertue and efficacie of Baptisme they are translated from the kingdome of Satan unto the kingdome of Christ That the end of the Ecclesiasticall ministerie consisteth not onely in the application of Christs benefits but also in a continuall vvarring and fighting against Satan 77 But the Church hath liberty to propose and expound the doctrine concerning originall sinne the povver and kingdome of Satan and the efficacie of Baptisme in other vvords more agreeable unto Scripture Chemâ—it part 3. loc Theolog. pag. 178. 78 It is a most ancient custome aâ— the Baptisme of infants to have Sureties vvhich we call Godfathers and Godmothers Whose office it is First to pray for them that God would receive them into grace by Baptisme Secondly by their ansvvering to repeat that vvhich Christ as the mouth of the infants hath witnessed for them Thirdly to instruct them in the principles of religion if their parents be dead 79 Imposition of names is rightly used in Baptisme not onely because it was formerly used in Circumcision but especially because it puts us in mind that in Baptisme our names are written in the book of life Luke 10.20 Revel 20.15 and that our names are enrolled in the Catalogue of Christian souldiers from thenceforth alwayes to fight under the banner of Christ 80 Concerning other ceremonies and circumstances more shall be said in another place One thing onely we adde That it vvere to be wished that at a full congregation in the Church at Morning prayer children vvere baptized that so the administration of this most sacred mysterie might be performed vvith more attention and devotion 81 Neither yet do we say that rashly and unadvisedly any man out of his own private fansie may depart from the custome of the Church wherein he liveth nor do we prescribe Laws for cases of necessitie 82 From all that hitherto hath been said we gather That Baptisme is the first Sacrament of the New Testament in which a living man it dipped into water or sprinkled with water In the name of the Father and of the Sonne and of the Holy Ghost that being regenerated and renewed he may be made an heir of everlasting life 83 God who by Baptisme hath received us into the covenant of grace keep and preserve us in the same even unto the end Amen CHAP. XVIII ¶ Wherein are contained Theologicall Aphorismes concerning the Lords Supper 1_THe latter Sacrament of the New Testament is The Lords Supper so called from the Authour and time of the institution thereof 1. Cor. 11.20 21 c. 2 It is also called The Lords Table to distinguish it from profane eating and drinking 1. Cor. 10.20 21 c. And again The communion of the body and bloud of Christ 1. Cor. 10.16 because therein consisteth the essence of this Sacrament And again The Testament of Christ Luke 22.20 1. Cor. 11.25 because therein do appear all the requisites of a Testament And again The breaking of bread Acts 2.42 and 20.7 because by it the bread in the Eucharist was prepared of old to be distributed 3 It was called by the ancients the Eucharist or Giving of thanks 1. Cor. 11.24 Because solemn thanks were to be given to Christ at the celebration of this Sacrament Again It was called a Synaxis or coming together 1. Cor. 11.20 Because this Holy Supper was vvont to be celebrated in a full congregation in the Church and vvas a signe and pledge of their mutuall conjunction in Christ Again It was called an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a feast in Love and Charitie by reason of Holy feasting instituted and made of gifts conferred in common Again It was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Liturgie Because it is no small part of publick and common service 4 The name of Missa which is taken for the Masse had its beginning from the form of dismissing the people used by the ancients when they said unto the Catechumeni to the possessed of evil Spirits and to the Excommunicate Ite Missa est Beat. Rhenan super 4. libr. Tertull. adv Marc. 5 The Types of this Sacrament in the Old Testament are sundrie and divers but the best are these The Paschall Lambe Exod. 12.27 c. 1. Cor. 5.7 and Manna Exod. 16.15 John 6.49 The corn of heaven Psalm 78.24 Angels food vers 25. 6 The Authour of this Sacrament who did both institute and commend it unto his Church is Christ Matth. 26.26 Luke 22.19 1. Cor. 11.23 7 Who seeing that he is true God and One with the Father and the Holy Ghost Omnipotent True All-wise our Mediatour and Saviour Therefore if we desire truly to be his Disciples we must without any tergiversation backsliding or unwillingnesse beleeve his words and rest on them John 8.31 8 And the Sonne it is who still to this day doth exhibite unto us his Body and Bloud at the distribution of the bread and wine in the Eucharist to be eaten and drunk by us 9 Beleeve ye all therefore that even now the Supper at vvhich Christ sat down is here celebrated For there is no difference betwixt this and that They have both one Authour Do not think it is the Priest or Minister but Christ himself that stretcheth forth his hand unto thee Chrysost Hom. 51. in Cap. 24. Matth. 10 Yet he doth not administer this Supper now immediately by himself as he did at the first Institution But it hath pleased him to use the Ministers of the Church to this purpose because they are The Stewards of the Mysteries of God 1. Cor. 4.1 11 The Eucharist consists of