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 sinne 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 onely from the service of sinne but 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 muâ—abilitie 82 By which they shall not onely not sinne nor onely have power not to sinne but also have no power to sinne at all To that Libertie freedome Christ bring us who is the authour of our Libertie and freedome CHAP. XI Wherein are contained Theologicall Aphorismes concerning the LAVV. 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 Gospell 3 By the Law we come to the knowledge of our diseases and by the Gospell 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 sinne 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 sinnes 14 The Law was given that we should seek for Grace August dâ— Spir. lit cap. 15. 15 What the Law commands Faith obtains Idem Homil. 29. in Joan. 16 By the Law sinne 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 of Mercie but into the vessell of an humble and contrite heart Bern. serm 3. in Annunâ— 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 and 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 thaâ— First Of the loving and fearing God above all things 28 The Rule of the Negativâ— 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 kinde whatsoever 30 Neither are the Negative precepts or commandments satisfied or fulfilled by our abstaining from outward offences in any kinde whatsoever 31 Though we should begin our outward obedience in never so great a measure and eschew outward offences 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 and grosser offences that the minde of man may conceive by the judgement of God what to judge of the grievousnesse of inward offences 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 onely 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 binde 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 is not a transgressour of the Law 37 Therefore the promises of the Law profit us nothing 38 But in Christ All the promises of God are Yea and Amen 2. Cor. 1.20 39 For what the Law could not do God sending his Sonne hath done for us Rom. 8.3
the Soule into nothing but the departing of the Soule out of the House of the Body The Soule cannot be destroyed Matth. 10.28 11 The Scripture maketh mention but of two receptacles of Soules separated from their bodies The one of the godly the other of the wicked 12 Away then with Purgatorie away with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or night and sleeping of Soules betweene the Day of Death and the Day of Judgement Away with Pythagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transmigration of Soules away with Apparitions of Soules 13 For there is no middle place where one can be out of Punishment if he be not in the Kingdome no place where one can be out of the Divells companie if he hath not Fellowship with Christ. August de Pecc Mor. Remiss Cap. 2. 14 Before the Vniversall Resurrection the greater world shall passe away and after that shall follow the Vniversall Judgement 15 Many of the ancients were of opinion that the World should passe away by the Change of Qualitie onely and not by the Abolition of Substance 16 But the Scripture useth words very Emphaticall Heaven and Earth shall passe away Matth. 24.35 Luk. 22.33 17 The Key which is to open our Graves and the Pledge of our Resurrection is the Resurrection of Christ our Head 18 The Resurrection of our bodies is confirmed by manifest Testimonies of the Holy Spirit in the Scripture and they are often repeated 19 The Preludes or forerunners of our Resurrection are the particular examples of those which were raised up againe to life in the Old and New Testament whom Tertullian calls the Candidates of immortalitie 20 Man was at the first both in Body and Soule created for immortalitie The Body is the Soules instrument by which it worketh in actions good or bad The body of the godly is the Temple of the Holy Ghost Yea our bodies are fed with the quickning Body and Bloud of Christ. And how then can they alwayes remaine in the Grave 21 God is the Authour of our Resurrection But Christ is the Finisher thereof in and with his humane nature assumed 22 Not onely all flesh but even the same flesh that was shall be raised up againe 23 Their change in a moment which shall be found alive upon Earth at the last day shall be to them in stead of Death and Resurrection from the dead 24 Neither shall Christ onely raise us up but he shall be also our Judge Joh. 5.27 The Father hath given him authoritie to exequute Judgement 25 Christ when he cometh to Judge the world shall appeare in the same nature which he united unto himself by his Incarnation That Flesh shall sit Judge which stood before the Judge That Flesh shall Judge which was it self formerly Judged 26 This Vniversall Judgement Gods Truth Justice do require 27 The exact Forme Manner and Proceeding in Judgement at the last day Experience it self will then better teach then any humane understanding can now conceive 28 Let us whilst we are here pray unto God with sighes and grones to be delivered from the Sentence of Condemnation in that day Let us now heare the Voice of Invitation that then we may heare the Voice of Consolation 29 After Sentence is once passed immediately followes Execution Then shall they which are set at the right hand of the Judge enter into Life everlasting and they which are on the left shall be cast into Everlasting fire Matth. 25.34.41 30 The Blessednesse of eternall Life comprehendeth in it the Privation and Absence of all Evill and the Presence and Fruition of all Good 31 Wee shall be Freed and delivered from all Sinne and from all Punishment due unto sinne 32 Our vile Body shall be fashioned like unto Christ his glorious Body Philip. 3.21 But there shall be great difference in glorie 33 We shall see God Without end we shall Love him alwayes Without loathing and praise him evermore Without being wearied August 22. de Civit. Dei cap. 30. 34 Vision shall succeed in the place of Faith Fruition in the place of Hope and Charitie here onely Inchoate shall be there Consummate 35 God shall be fulnes of Light to the Vnderstanding superabundance of Peace to the Will and continuance of Eternitie to the Memorie Bern. Serm. 11. Super. Cant. Col. 519. 36 The Saints shall Rejoyce for the Pleasantnesse of Place which they shall possesse for the sweet Companie with whome they shall raigne for the Glorie of their Bodies which they shall put on for the World which they have contemned and for Hell which they have escaped Bonavent in Dioet Cap. 50. 37 Let us then Pant and Breathe for earnest desire after that Life whose King is the Trinitie whose Law is Charitie and whose Measure is Eternitie 38 Neither shall our Being be subject unto Death nor our Knowledge unto Errour nor our Love unto Offence Sphinx Phil. pag. 5. 39 We shall see God face to face we shall heare him speake immediately unto us 40 The Elect shall have Wisdome in the highest degree Righteousnesse in full perfection Joy which is everlasting and shall Sing Prayse and Glorie unto God without end 41 All the Elect Salvation shall see But Glorie in a different degree 42 It hath not at any time entred into the heart of man to conceive what glorie God hath prepared for his Elect. 1 Cor. 2.9 And if his Heart is not able to conceive it much lesse is his Tongue able to expresse it 43 To the Eternall Life of the blessed is opposed the Eternall Death of the damned which in the Revelation is called the Second Death 44 The life of the damned shall be to be alwayes dying and the death of the damned to be alwaies living If it be life why doth it kill and if it be death why doth it endure 45 The damned shall so live that they shall be alwayes dying and so dye that they shall be alwayes living Bern. in Med. Devot Cap. 3. Col. 193. 46 In the Flesh shall they be tormented with Fire and in the Soule with the Worme of Conscience Ibid. 47 It is the Eternitie of the Punishments which beyond all measure increaseth their torments laying upon them a weight unsupportable 48 For to be tormented without end this is that which goes beyond all the bounds of desperation Isidor Clar. Orat. 12. 49 Grievous is the Torment of the damned for the Bitternesse of thâ— Punishments But it is more grievous for the Diversitie of the Punishments But most grievous for the Eternitie of the Punishments Dionys. in 18. Apocalyps fol. 301. 50 The Gate shall be shut upon them Matth. 25.10 Understand the Gate of Indulgence the Gate of Mercie the Gate of Hope the Gate of Consolation and the Gate of Good Works 51 To be for ever deprived of the beatificall vision of God goes beyond all the Punishments in Hell 52 Being squeezed under the unsupportable weight of Punishments they shall wish they had no being but it shall be all in vaine They shall desire to die but death shall â—lee from them Revel 9.6 53 They shall roare for the very disquietnesse of heart they shall rage for madnesse and gnash their teeth There shall be weeping for griefe and gnashing of teeth for madnesse Bern. Ser. 8. in Psal. 91. 54 Of all which some have a tast even in this Life 55 The Companie of the Divells and the Qualitiâ— of the Place do excâ—edingly increase the Torments of the Damned 56 Neither shall the Torments of the Damned be onely Eternall but they shall also be Without all Intermission at any time The smoake of their Torments ascendeth up for ever and ever Revel 14.11 57 As in Heaven one is more glorious then another So likewise in Hell one shall be more miserable then another August in Enchirid. Cap. 3. 58 We are very curious to know where Hell is But we are not so carefull to learne how we may escape it Our thoughts were better spent in meditating upon it 59 When we sit downe to eat and drink and when we rise from table againe when we lye downe to sleepe and when we rise up againe at all times and in all places it is very good to thinke upon Hell 60 For To thinke upon Hell preserves a man from falling into it Chrysost. Hom. 44. in Matth. 61 Doest thou think to quench the flames of Hell by not speaking of it or Doest thou think thou kindlest the flame thereof by speaking of it Whether thou speakest of it or no the flame is alwayes there alike Idem in Homil 2. in 2. Thess. 62 He deliver us from eternall death who himself died for us He bring us unto eternall Life who himselfe is the Prince of Life blessed for ever To whome with the Father and the Holy Spirit be all honour and glorie World without end Amen FINIS
That he thereby might learn Conformitie He gave his Law a Light for man to see Tâ—e Way to Life and blest Eternitie Do this and live Do this and Life is due But no man living ever this could do No man but one And that â—e this might do As he was Man so was â—e God most true God sent his Sonne as he had Promised According to the Time determined He was Conceiv'd and Borne 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 Sinnes forsake We must by Faith in Christ be Justified And by the Holy Spirit Sanctified Now to this end Christ left his Testament The Gospell 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 18 4 The Person Office of Christ. 33 5 The Creation and the Angells 52 6 The Providence of God 66 7 Election and Reprobation 81 8 The Image of God in Man before his fall 91 9 Originall sinne 105 10 Free-will 122 11 The Law 136 12 The Gospell 150 13 Repentance 174 14 Faith 197 15 Good Works 217 16 The Sacraments 239 17 Baptisme 260 18 The Lords Supper 283 19 The Church 306 20 The Ecclesiasticall Ministerie 324 21 The Civill Magistracie 345 22 Wedlock 361 23 Our latter end or The foure last things 37â— CHAP. I. A DESCRIPTION OR REPRESENTATION of the Theologicall places or Heads of Divinitie contained in this book together with their order and connexion 1THe onely and proper Principle of Divinitie is the word of God 2 For God came forth from the secret throne of his Majesty and manifested himself unto men in the word 3 At sundrie times and in diverse manners God spake in time past unto the fathers by the Prophets In these last 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 and afterwards the chief and necessarie heads of divine revelation were penned by them according to the will of God Iren. lib. 3. cap. 1. 5 Therefore the undoubted word of God cannot at this day any where be found but in the writings of the Prophets and Apostles 6 From this word of God floweth Theologie and is busied about it propounding unto us the oracles of God Rom. 3.2 7 Now Theologie is as the name it self imports A doctrine concerning God 8 And by this doctrine men are instructed concerning the essence and will of God unto their salvation 9 And this is life eternall To know the onely true God and Jesus Christ which came in the flesh John 17.3 10 The doctrine concerning the Essence of God is absolved in this question What God is to wit Jehova Elohim One in Essence three in Persons 11 For God hath so manifested himself that in the divine Essence being but one and that undivided there are three Persons neither more nor lesse to wit the Father the Sonne and the Holy Ghost 12 The Father is the first Person neither made nor created nor begotten nor proceeding 13 The Sonne is the second Person not made nor created but begotten of the Father from all eternitie 14 Who in the fulnesse of time took upon him our humane nature in which and through which he payed the price of our redemption 15 The Holy Ghost is the third person not made nor created nor begotten but proceeding from the Father and the Sonne from all eternity 16 We must judge of the Will of God by his decrees made from all eternitie 17 Whereof there are two more principall The decree of Creation and the decree of Reparation or as the Greek words signifie Creation and Recreation Formation and Reformation 18 What those decrees were the fulfilling of them in time doth declare 19 For what God doth and in what manner he doth in time the same thing and in the same manner he decreed to do from all eternitie 20 The reason of which assertion depends upon the immutabilitie of Gods will 21 Creation made in time is the manifestation of the decree concerning the creation of all things made from all eternitie 22 And it is the production of the Angels Men and all other creatures in the six first dayes of the world wrought by God the Father through the Sonne in the Holy Ghost to his own glorie 23 A great part of the Angels fell away from God The rest being confirmed in goodnesse do laud and praise God and are ministring Spirits for the good of men 24 Our first parents Adam and Eve in like manner at the instigation of Satan transgressed the law of God which was written in their hearts and proclaimed by the mouth of God 25 So then by this fall of theirs the image of God was quite defaced in them and their nature was corrupted with sinne 26 Whereupon their posterity also were and are to this day born stark-naked of originall righteousnesse and in a miserable manner corrupted with sinne 27 Through the contagion whereof all the powers and faculties in the soul of man are so infected that there is little or no light of Reason left and scarce any power at all in the will even about external things 28 God who is omniscient could not but know that our first parents would fall and therefore of his infinite mercie he made a decree concerning the Reparation or Redemption of man from all eternity 29 What that decree was the fulfilling of the same in like manner doth declare He sent in time his Sonne to be our Redeemer and Mediatour Therefore he decreed to send him from all eternitie 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 34 The Law is the doctrine of works Therefore it manifesteth unto us the corruption of our nature
How that by the counsail of the most sacred and Holy Trinitie Christ both God and Man was appointed to be our Mediaâ—our and Redeemer 24 And againe How that Christ by his most holy obedienâ—e hath perfectly fulfilled the Law for us and merited the grace of God remission of sinnes the gift of the Holy Spirit righteousnesse and life eternall for the whole world 25 And againe How that those benefits obtained by Christ are applied unto those that beleeve and are bestowed meerely of grace 26 Therefore because the preaching of this Doctrine bringeth with it most plentifull matter of â—oy The Prophets and Apostles the better to expresse it have made choyse of these two words Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie good tidings 27 Some derive Bisser from Basar signifying flesh which signifieth To declare fleshy and soft things 28 Others give another reason of the name because Bisser signifies To declare joy unto all flesh 29 That so the condition and nature of this doctrine may be declared· How that in it all good things are freely offered unto us 39 And againe That the condition of the hearers thereof may be expressed How that they are flesh and so subject to many infirmities and therefore must not in any case neglect this so great salvation offered by God 31 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of good tidings are commonly used when we heare of enemies put to flight from whome there was great feare of imminent and apparent danger and likewise when it is declared that peace is restored 1 Sam. 4.17 1 Sam. 31.9 2 Sam. 1.20 2 Sam. 4.10 2 Sam. 18.19 32 So the Gospell declareth unto us That God hath delivered us out of the hands of our enemies Luk. 1.74 That he hath delivered us from the power of darknesse Colos. 1.13 That he hath spoiled principalities and powers and made a shew of them openly triumphing over them Col. â— 15 33 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also used when tidings are brought that a Child is borne Jerem. 20.15 34 So in the Gospell good tidings are brought unto us Vnto us a Child is borne unto us a Son is â—iven Isai. 9.6 As many as received â—im to them gave he power to beâ—ome the sons of God even to those that â—eleeve on his name Ioh. 1.12 That â—o through him we might receive the adoption of sonnes Galat. 3.5 35 Again these words are used when deliverance is declared unto captives and consolation to those that mourn Isai. 61.1 2. 36 So in the Gospell it is deâ—clared unto us That Christ hath sent forth the Prisoners out of the 〈◊〉 wherein is no water Zach. 9.11 37 Hence is that most joyfulâ— Acclamation Isai. 40.1 Comfort 〈◊〉 comfort ye my people saith your God 2. Speak ye comfortably to Jerusaâ—lem and cry unto her That her warreâ—fare is accomplished 38 Hence also flow these sweâ—â— Elogies appellations of this Doctrine to wit That it is The Gospeâ—â— of the grace of God Acts 20.24 The knowledge of salvation Luâ— 1.77 The word of the kingdome Matth. 13.19 The power of God 〈◊〉 to salvation to every one that beleâ—â—veth Rom. 1.16 The word of lifâ— Acts 5.20 Philip. 2.16 The woâ—â— of eternall life John 6.68 The word of salvation Acts 13.26 The word of reconciliation 2. Cor. 5.19 The law of the spirit of life Rom. 8.2 The Gospell of our salvation Ephes. 1.13 The promise of inheriting or heirship Rom. 4.13 A well of water springing up into everlasting life John 4.14 Green pastures still waters Psal. 23.2 A table prepared a cup that runneth over 5. A rodde and staffe 4. The savour of life unto life 2. Cor. 2.16 39 Therefore that joyfull voice of the Gospell is not to be changed into the voice of the Law accusing and terrifying 40 Which thing they do whosoever dispute that the Law delivereth imperfect precepts onely concerning outward works to be performed out of fear And that the Gospell sets before us precepts more severe more excellent and perfect 41 As if the Law were not long ago a yoke which our fathers were not able to beare Acts 15.10 The yoke of burden the staffe of the shoulder the rodde of the oppressour Isai. 9.6 insomuch that we stood in need of another Lawgiver 42 Therefore we are to seek out other differences of the Law and the Gospell which the Scripture expresseth thus 43 The Law is in some sort known by nature Rom. 2.14.15 The Gospel is a mysterie altogether hidden from our reason Rom. 16.25 1. Cor. 2.7 Ephes. 1.9 Coloss. 1.26 44 The Law is the doctrine of works and preacheth unto us what we are to do The Gospel is the doctrine of faith and preacheth unto us what is already done that is declareth unto us That Christ hath performed for us what the Law requires Rom. 8.4 45 The Law requires of every man perfect obedience to all Gods commandments But the Gospell requires faith teaching us to beleeve on Christ our Mediatour 46 The Law hath concluded all under sinne Galat. 3.22 That all the world may become guilty before God Rom. 3.19 The Law worketh wrath Rom. 4.15 It makes us subject to the curse Galat. 3.10 Therefore it is the ministerie of death and condemnation But the Gospell is the word of salvation peace and reconciliation 47 Therefore the doctrine both of the Law and of the Gospell is busied about sinne but yet in a different manner 48 The Law layeth open accuseth and condemneth sinne But the Gospell pointeth at him which made satisfaction for sinne And therefore it covereth taketh away and remitteth sinne 49 The promises of the Law require perfect obedience of works But the promises of the Gospell are of free grace 50 Hereupon it is that the promises of the Law do nothing profit us by reason of the weaknesse of our flesh Rom. 8.3 But in Christ all the promises of God are Yea and Amen 2. Cor. 1.20 51 The Law sheweth unto us what are good works but it doth not give us strength and power to do them The Gospell containeth the promise of the Spirit of renovation which writeth the Law in our hearts Jerem. 31.33 52 Both these benefits therefore to wit of Justification and Renovation belong unto the Gospell Grace and the gift by Grace the imputation of Christs righteousnesse and the donation of the Holy Ghost 53 But yet they are not to be confounâ—ed neither is Justification to be placed in Renovation for Renovation is the consequent of Justification and not the cause 54 For God doth not receive us into grace and justifie us for our Renovation or Inchoate obedience but being justified and received into grace he reneweth us by his holy Spirit that our obedience according to the Law may be Inchoate 55 Which Inchoate obedience although it be imperfect and many waies polluted and defiled Yet the Gospell teacheth us that it pleaseth God in as many as are justified by faith in Christ. 56 The Law is
we said that works must proceed from Faith we inferre further that there are no works good indeed done by men except they be regenerate by the Holy Ghost 31 For men by nature are dead in sinnes Ephes. 2.5 Coloss. 2.13 32 As therefore those which are not yet regenerate have no spirituall life So also they haue no spirituall works pleasing God 33 Rightly therefore disputeth S. Augustine and with much vehemencie Those works which seeme to be good if they be without Faith they are no better then Sinnes or at best but shining sinnes Lib. 3. ad Bonifac. cap. 5. as also in many other places 34 Anselme disputeth thus That all the life of infidels and unbeleevers is sinne because without the chief good nothing is good Vpon the 14 Chapter to the Romanes 35 Which opinion of his whosoever hold to be cruell they themselves are cruell against the truth Cens. Colon. pag. 29. 36 A corrupt tree cannot bring forth good fruit Matth. 7.18 So neither can a person not reconciled unto God be accepted of him neither can his works please him 37 From this Conclusion That it is necessarie that those works which are truely good proceed from Faith we might gather many other things For from thence it followes That Good Works although they reach not to that high pitch of perfection which is prescribed in the Law yet they are pleasing unto God 38 Christ apprehended by true Faith makes a man and his works done in Faith acceptable before God 39 And thus is that to be understood which is said in our Churches That Faith is the form of Good works 40 For this is not our meaning That Christs satisfaction is so imputed to our works that for those works of ours we are justified before God 41 For seeing that they themselves stand in need of justification as I may so speak certainly they cannot justifie us 42 But this we say That those good works are therefore from thence acceptable and pleasing unto God because the person reconciled by Christ worketh good works through Faith 43 The Good Works of the regenerate do please God but they do not appease God 44 To conclude Because Good Works proceed from Faith we are not therefore by them and for them justified before God 45 For what we have already obtained by Faith in Christ what need have we to seek for by Good works 46 When the question therefore is moved Whether we be justified by Good works and so merit salvation Let us diligently examine the Terms and words of the Question 47 Good works are the works of those that are already justified Therefore they are not works if I may so speak Justifying Even as fruits are good because they are the fruits of a good tree but do not yet make the tree good 48 I know the common answer It is by way of distinction between the First and Second Justification 49 But beside other things even this one thing doth take away quite that distinction whereas the Apostle denyes that Abraham in the very midst of his Good Works was justified before God by his Works Rom. 4.1 2 3. If any where then certainly in Abraham that Second Justification by Works if there were any such should have found place 50 Moreover all places of Scripture which deny that we are justified by Works overthrow that difference 51 Our Good Works are due Debts unto God Luk. 17.10 Therefore we merit nothing by them 52 Our Good Works are imperfect and unclean forasmuchas our Renovation it self is not altogether absolute and perfect in this life How then can we by them merit eternall life What are all our merits to so great glory Bern. serm 1. in Annun Col. 106. 53 Good works are the fruits of the Spirit leading and drawing the regenerate and working effectually in them Therefore man is so farre from meriting by them any thing at Gods hands that he is rather indebted to God for them Bern. ibid. 54 If Good works could merit eternall life then they ought and might be done to that end and with that intent that thereby we might obtain the reward of eternall life But works done with such intent are not truely good works For true love is not mercenarie although it never be unrewarded 55 So much for the Subject of the question I come now to the Predicate or Attribute which is To justifie and to merit eternall life 56 But if Righteousnesse be by Christ then is also Salvation by Christ For He that beleeveth on the Sonne hath everlasting life John 3.36 57 The nature of a merit requireth that the work by which we merit be freely performed by us and in no wise due from us unto him to whom it is performed But whatsoever we do it is but a part of that duty and service which we owe unto God And therefore no merit 58 Again The nature of a merit requireth that it be profitable usefull for him at whose hands we are to merit But God standeth not in need of our goods And therefore they are not meritorious 59 Last of all The nature of a merit requireth that the thing offered by us for worth and price be equall unto the thing which we are to receive in lieu of it But what proportion is there between our works and eternall life And therefore they cannot merit 60 Eternall life is the free gift of God Rom. 6.23 Therefore it is not the merit of our works 61 Thou takest from Grace whatsoever thou givest unto Merit Away therefore with that Merit which excludeth Grace Bern. serm 67. in Cant. 62 We cannot merit at Gods hands so much as a crust of daily bread but we are compelled to pray unto God every day Give us this day our dayly bread How then can we merit eternall life 63 Let others if they will seek â—fter Merit but let us study to finde Grace Bern. serm in nativ Mat. Col. 213. 64 If what some call Merits we will call by their proper names They are the Seminaries of Faith the Incentives of Chaâ—itie the Tokens of secret Predestination the Presages of future felicity the Waâ— to the kingdome but not the Cause of raigning there Bern. tract de Grat. lib. Arbitr sub finem 65 Although yet Good works are not necessarie to merit justification and salvation Notwithstanding they are necessary for the regenerate First in respect of God Secondly in respect of our neighbours And lastly in respect of the regenerate themselves 66 In respect of God they are necessarie many wayes 1 Because it is Gods will and commandment That the regenerate should walk in Good Works 2. Because he is our Father and we are his children and therefore we ought to be like unto him 3. Because we were created to this end 4. Because we are redeemed by Christ. 5. Because we are regenerate and sanctified by the Holy Ghost to walk in Good Works 6 Because we are to glorifie God by our Good Works 7. That the most
Holy name of God and his Word be not for our sakes evill spoken of 67 In respect of our Neighbours they are necessarie 1. Because we are to help them according to our abilitie 2. Because we are to edifie them by our good example 3. Because we are to avoid scandall 4. Because we are to stop the mouths of Backbiters and Slanderers by doing good 68 In respect of the regenerate themselves they are necessarie 1. Because they are to testifie by newnes of life that they are a new creature in Christ. 2. To prove by their walking as children of the Light that they are delivered out of darknesse 3. To shew forth the true fruits of Faith and to make their calling and election sure 4. To avoid the suspicion of Hypocrisie 5. To escape paines temporall and eternall which are the rewards of evill Works 6. That by sin they do not shake off Faith grieve the Holy Spirit and lose the grace of God 7. That they may obtaine of God rewards Corporall and Spirituall 69 Faith is exercised in Good Works and by them increaseth and as it were waxeth fat Luther in cap. 17. Gen. 70 These things are oâ—ten to be urged and earnestly insisted upon That we entertaine not once any such thought as if remission of sinnes and justification by grace were any priviledge for ungodlinesse 71 When as God of his meer goodnesse unto us in Christ doth receive us into Grace that he may have a peculiar people zealous of Good Works Tit. 2.14 72 Where the Apostle in the verse next but one going before maketh three rankes or degrees of Good Works For he requireth that we live Soberly Righteously and Godly in this present world 73 To live Godly hath respect unto the Worship due unto God according to the first Table of the Commandments And it comprehendeth the Love Feare of God Confidence in him true Invocation Confession and Giving of thanks 74 To live Righteously or justly hath respect unto our Neighbour And it comprehendeth all good offices of humanitie due unto our Neighbour according to the second Table of the CommandmeÌ„ts to wit That we give all due Obedience and Reverence to our Superiours that we afford Counsell and help to our equals and that we defend and instruct our inferiours Bernard Serm. 3. de adv Domini 75 To live Soberly hath respect unto Our selves And it requireth the Keeping of our bodies under and the moderating of our passions There is no victorie more glorious then for a man to overcome himself 76 After the same manner doth our Saviour being about to shew the manner of doing Good works contrarie to the practise of the Hypocriticall Pharisees He doth I say make three kinds of Good Works Almes Prayer and Fasting 77 By the name of Almes by a Figure called Synecdoche by which A part is put for the whole we are to understand all offices of Love and Charitie due unto our Neighbour From whence proceedeth the difference between Corporall and Spirituall Almes comprehended in these verses Visito Poto Cibo Redimo Tego Colligo Condo Consule Castiga Solare Remitte Fer Ora. In English thus To visit sick and Prisoners To give drinke to the drie To feed the hungrie To redeem Men in captivitie To cover them that naked are Poore strangers to invite The harbourles within thy house To lodge with thee at night To Counsel such as counsel need The faultie to chastise To comfort such as comfort want To forgive injuries To beare with such as froward are In their infirmitie To pray for such as are cast down In their adversitie 78 By the name of Prayer likewise we understand all religious devout service which we owe unto God For That our Prayers may be accepted of God and be pleasing unto him it is necessarie that they proceed from true Faith Feare and Love of God 79 By the name of Fasting we understand the keeping of our Bodies under For we are so to nourish our flesh that it may serve us and so to tame it that it wax not proud and lift up the heel against us According to the counsel of Hugo 80 From what hath hitherto been said we gather this Definition Good Works are the actions of men regenerate commanded by God and done to the glorie of God through Faith in Christ according to the rule of the divine Law 81 That we may be rich in them God of his infinite mercie grant unto us for Christ his sake who is the Authour and Finisher of our Faith Good Works who together with the Father and the Holy Ghost is to be blessed and praised world without end Amen CHAP. XVI Wherein are contained Theologicall Aphorismes concerning the SACRAMENTS 1 UNto the Word of the Gospell God hath added the Sacraments which are the Visible Word 2 And The visible signes of invisible grace August Libr. 19. contr Faust. cap. 16. 3 For by the Sacraments is represented unto our Eyes what by the preaching of the Word we heare with our Eares 4 The word Sacramentum which we translate Sacrament is extaâ—t indeed in Scripture I meane in the vulgar Latin 5 But not in that sense in which it is here used 6 And yet we are not to interdict or forbid the Church the use of the word as Carolstadius would have us 7 For it were a miserable servitude absolutely to be forbidden the use of all words unwritten 8 Amongst profane authours this word Sacramentum is used first for mony layd in deposito in the hands of the Pontifex by the Plaintiffe Defendant by way of caution that he which was overcome in judgment should forfeit his mony and he which overcame should againe receive his owne 9 Againe it is used for that Solemne Oath which Souldiers take according to a prescript form of words to bind them to their allegiance and fidelitie to the State and Governours thereof 10 From whence afterwards it came to signifie generally any kind of oath 11 In the Scripture according to the Latine interpreter Sacramentum is that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldees Rasa and the Hebrews Sod 12 Ecclesiasticall writers by the name of Sacrament understand a Ceremonie of divine institution by which the good promises of the Gospell are offered and applyed to those that beleeve 13 These our Sacraments are Holy and undefiled Mysteries as Damascen speaketh 4. Orth. fid cap. 14. or as out of the ancients speaketh Jeremie Patriarch of Constantinople Resp. 1. ad Theol. Wirteh Mysteries to be trembled at Therefore not without just cause is the name of Sacrament given unto them 14 By the Sacraments we are bound unto God to beleeve on him and to obey him as Souldiers are bound unto â—heir Generall by an oath By the Sacraments we are also bound to love one another as they which contended in judgement having first laid their money in deposito in the hands of the Pontifex 15 Furthermore the word Sacrament is properly and