it terrifieth us and prescribeth unto us the rule of well-doing 35 The Gospel is the doctrine of faith which pointeth at Christ our Mediatour who hath made satisfaction for our sinnes and raiseth up the conscience of man 36 The practise of the Law and the Gospel consisteth in true Repentance 37 Whereunto there is required Contrition to be wrought in us by the Law and Faith by the Gospel 38 Faith apprehendeth the Righteousnesse of Christ offered in the word of the Gospel by which man after Contrition wrought in him by the voice of the Law is justified before God and beginneth to be renewed by the receiving of the Holy Ghost 39 For by faith our hearts are purified Acts 15.9 40 Therefore the fruits of true Repentance are good works 41 For Faith worketh by Love Gal. 5.6 And Christ giveth unto us not onely his righteousnesse but also his Holy Spirit which beginneth to renew our nature and bridle in us the concupiscences of the flesh 42 Of Good works there are three ranks some have respect unto God some unto Our selves and others unto our Neighbours 43 For the Summe of Pietie and Christian Religion is this That we live soberly righteously and godly in this present world Tit. 2.12 44 The Sacraments are the Seals of the word appointed for the confirming and strengthening of our Faith And they are the Visible word 45 Such in the Old Testament were Circumcision and the Paschal Lambe and such in the New Testament are Baptisme and the Lords Supper 46 By the Audible and Visible word God gathereth together his Church here on earth 47 Whereof there are three Hierarchies ranks or orders The Ecclesiasticall Politicall and Oeconomicall 48 Of the Ecclesiasticall Hierarchie the Pope of Rome makes himself Monarch and Head 49 But inasmuchas he setteth himself against Christ he makes himself Antichrist 50 The Ministerie of the word or the Ecclesiasticall Hierarchie is ordained at this day by a mediate vocation 51 The Politicall Hierarchie comprehendeth Magistrates both inferiour and superiour 52 Vnto the Oeconomicall Hierarchie belongeth Matrimonie which is as I may so call it a certain Seminarie or Nurserie of the Church 53 God in this life puts his Church under the Crosse and that for many waightie and urgent reasons 54 But at length he will glorifie it in the life to come being delivered and freed from all enemies from all evills perills and dangers 55 Death and the Last Judgement without going through any Purgatorie is to the godly and those that beleeve the entrance into everlasting life 56 But the ungodly and unbeleevers shall at length be cast into everlasting fire CHAP. II. Wherein are contained Theologicall Aphorismes concerning the HOLY SCRIPTURE 1 THe onely Principle of Theologie is The WORD of God contained in Holy Scripture 2 By the name of Holy Scripture properly and strictly taken we understand the books of the Old and New Testament which undoubtedly are Propheticall and Apostolicall 3 Which also are called Canonicall because they are a full and perfect Canon or Rule of the knowledge of God and his worship 4 Such in the Old Testament are Genesis Exodus Leviticus Numbers Deuteronomie Joshua Judges Ruth two books of Samuel two of the Kings two of the Chronicles Ezra Nehemiah Esther Job the Psalmes the Proverbs Ecclesiastes the Song of Solomon Isaiah Jeremiah Lamentations Ezechiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zachariah Malachi 5 The rest of the books of the Old Testament are called by S. Jerome Apocrypha because they were neither wrote by the Prophets nor received by the Jews for Canonicall 6 Again they want the testimonie of Christ and his Apostles 7 Moreover by the most approved Councells and Fathers they are reckoned without the Canon 8 And besides there is to be found in many of them places either expresly repugnant to the Canonicall Scripture or else peccant against the truth of Historie and Chronologie or else Contradictorie one to the other 9 In the New Testament those are called Canonicall which at all times and by all the Churches have been received without doubting for Apostolicall truely and certainly so called 10 Such are The Gospell according to S. Matthew Mark Luke and John the Acts of the Apostles the Epistle of S. Paul to the Romanes two to the Corinthians one to the Galatians one to the Ephesians one to the Philippians one to the Colossians two to the Thessalonians two to Timothie one to Titus one to Philemon the First of Peter and the First of John 11 The rest have not been heretofore received by all with such a common consent as the former in which respect they are called by some Apocrypha 12 Such are the Epistle to the Hebrews the Epistle of James the Second of Peter the Second and Third of John the Epistle of Jude and the Revelation of John 13 But forasmuch as most of the ancients do not so much doubt of their Primarie authour which is the Holy Ghost as of their Secundarie authours therefore for their Authoritie I willingly suffer them to be equall with the Canonicall neither will I contend with any man about this matter 14 All Scripture is given by inspiration of God 2. Tim. 3.16 And holy men of God spake as they were moved by the Holy Ghost 2. Pet. 1.21 Neither spake they onely but they wrote also 15 The same word of God which with a lively voice was preached and preserved unwritten for a long time in the Old Testament and likewise in the New Testament but not so long The same word I say was afterwards by the will of God written and became Scripture Iren. lib. 3. cap. 1. 16 Therefore between the word of God preached and the word written we make no reall difference 17 For it is but an Accident unto the word of God either to be preached or to be written 18 But although the Prophets and Apostles moved by the Holy Ghost have not wrote their whole sermons yet they have made such a choice of what they wrote that it is sufficient for the salvation of those that beleeve August tract 49. in Joan. 19 And therefore we say that the Holy Scripture is perfect and containeth in it all things necessarie for those that strive for the prize of eternall life which is set before them both for the instructing of them in the faith and the informing them in life 20 That it is perfect it is proved by evident testimonie 2. Tim. 3.16 and 17. where it is said that the Holy Scripture is profitable for doctrine for reproof for correction for instruction in righteousnesse That the man of God may be perfect throughly furnished unto all good works And therefore also the Holy Scriptures are able to make us wise unto salvation 2. Tim. 3.15 21 Seeing therefore that which is Profitable in relation to Indigency and want is taken two wayes either for that which of it self alone is All-sufficient excluding all want or else for
and ordained 33 True Faith is not dead Jam 2.17 For the Spirit of God worketh it in our hearts by the lively Word of God 34 Yea rather it is Operative and Working Galat. 5.6 35 That Energie or working of Faith is Twofold One by which it relieth on Christ the Mediatour declared in the word of the Gospell and apprehendeth and layeth hold on his benefits and Another by which it worketh through love 36 When as we say theâ— that Faith doth justifie and Faith alone we are to expound these two propositions 37 Faith doth justifie not in respect of the excellencie or dignitie thereof nor in respect of the latter Energie or working but because it apprehendeth and layeth hold on Christ the Mediatour 38 Therefore there is no reall difference betweeÌ„ these Whether we say that Faith doth justifie as some say Instrumentally or as others Formally 39 In the former acception it is taken for the Gift of God kindled in the heart by the Gospell or the faithfull heart and so it is an Instrument by which Christ is apprehended 40 In the latter acception it is taken for the very Apprehension of Christ by Faith and so it is the Formall cause that is the reason and manner of our Justification 41 Neither is there any reall difference whether we say as some doe that Faith doth justifie Formally or as others that it is Christ or as others that it is Christs merit 42 For it is all one as if you should say Faith which apprehendeth Christ doth justifie or Christ being apprehended by trâ—e Faith is 〈◊〉 justification or The merit â—f Christ through Faith is imputed unto us to justification 43 For the proper Object of saving Faith is Christ with his merit and again Christ doth nothing profit us unlesse through Faith his righteousnesse be imputed unto us 44 To speak properly then The Formall cause of our Justification is Christs righteousnesse that is his active and passive obedience apprehended of us by Faith by God imputed unto us 45 God in his Judgement doth exact of us an account of all his gifts bestowed upon us that is of that perfection and integritie in which we were created after his Image 46 But he found not in us that integritie wisdome and righteousnesse wherein we were created but in stead thereof sinne and iniquitie for which by the 〈◊〉 which is the rule of justice we are accused and condemned 47 But here the free Mercy of God steps in unto judgement and exhibiteth unto us Christ our Mediatour and Redeemer He taketh from us that which is ours that is sinne and iniquity and bestoweth upon us that which is his that is his obedience which he performed unto the Law 48 From this foundation God who is both Mercifull and Just by a most excellent temper of his mercie and justice imputeth noâ— unto us our sinnes but imputeth unto us Christs righteousnesse through Faith which resteth and relieth upon Christ as the onely Propitiatorie 49 This Imputation of Christs righteousnes unto us through Faith is as true and reall as it is true that Christ took upon him our iniquities Isai. 53.5 50 Remission of sinnes is grounded on Christs righteousnesse For God doth not remit sinnes out of errour or ignorance levitie or negligence but for Christ apprehended by Faith 51 And thus the Justice and Mercie of God shew themselves in our Justification His Justice shineth in that most perfect satisfaction which Christ made for our sinnes His Mercie appeareth in his acceptation of Christs satisfaction and the applying of it unto us through Faith 52 Again the Imputation of Christs righteousnesse is made in that our sinnes are remitted for the guilt of the person cannot consist with the imputation of Christs righteousnesse 53 Therefore as Originall sinne is not onely a want or privation of Originall righteousnes but also an evill Concupiscence So likewise our Justification before God consisteth in the Remission of sinnes and the Imputation of Christs righteousnesse 54 With this Remission of sins Imputation of Christs righteousnesse Regeneration and Adoption there is allwaies joyned Renovatioâ— by an inseparable union For Christ doth not onely bestow upon us his righteousnesse but his Spirit also which reneweth our nature 55 But yet our Justification before God doth not consist in both these joyned together 56 But Renovation is a Consequent of Justification and because through the imbecillitie and weaknesse of our nature it is never full and perfect therefore we cannot attribute unto it the glory of righteousnesse as if it were able to subsist before Gods judgement 57 And this is it which we labour to shew when we say that we are justified by Faith alone 58 Where the word Alone doth not determinate Faith the Subject as if justifying faith were at any time alone and separate from charitie and other Christian vertues 59 For True Faith is a Lively Faith not a dead Faith It worketh by Love and is not without works 60 But that Exclusive particle or word Alone doth determinate the Predicate because the Righteousnesse of Christ alone the power of apprehending whereof belongs to Faith alone and not to works is imputed unto us to Justification 61 We do not deny then that the Holy Spirit doth kindle new motions in the regenerate and that those that are justified do walk in good works 62 Nay rather we say plainly Where there are not those new motions stirred up by the Holy Spirit neither is there true Faith as yet kindled We say plainly that Good works must follow in those that are justified 63 But this it is which we deny That either these new motions are habituall righteousnesse of force before God or that these good works are actuall righteousnesse on which we may rely before Gods judgement 64 But indeed all the certitude of our confidence is in the precious bloud of Christ. August In Meditat 65 For woe unto men even of the best and most laudable life if God setting aside his mercie proceed to their examination in his justice 66 We therefore urge Exclusive particles in matter of merit in application and in form of justification 67 For fear lest that works should seem to be set up either as the merit or means or form of our Justification before God 68 But it is the grace of God onely which through Christ alone by Faith alone apprehended doth justifie us 69 The end of this saving Faith is the salvation of our souls and life everlasting 1. Pet. 1.9 70 For by Faith we have not onely accâ—sse unto grace but we also stand in grace Rom. 5.2 And we are kept by the power of God through Faith unto salvation 1. Pet. 1.5 71 But yet notwithstanding Faith can be no more separate from love and Charitie then the Rayes from the Sunne and the Heat from the Fire Farre be it from us to say that Faith is formed by Love and Charitie 72 For Faith without works is said to be dead not as if
works were the life thereof but because that profession and boasting of Faith which hath not the testimonie of good works is no better then an image or karkeise altogether without life 73 Therefore works do testifie that there is true Faith as breathing doth testifie that there is Life but yet they are not the life of Faith 74 As good fruits do testifie that the tree is good but do not make constitute the tree to be good 75 Justly therefore is it reckoned amongst those causes for which good works are to be done that Faith and the Holy Spirit be not shaken off 76 For the Scripture witnesseth both by word and by example that those which through Faith in Christ are justified before God if they afterwards cherish make much of their sinnes contrarie to conscience they do both lose Faith and consequently also the grace of God righteousnesse the Holy Spirit and eternall life and also incurre eternall damnation unlesse by true repentance they return again unto God 77 Therefore let these admonitions of the Apostles alwaies sound in our eares and sink into our hearts Work out your salvation with fear and trembling Philip. 2.12 Let him that thinketh he standeth take heed lest he fall 1. Cor. 10.12 Give diligence to make your calling and election sure 2. Pet. 1.10 Examine your selves whether you be in the Faith prove your own selves Know you not your own selves how that Jesus Christ is in you except ye be reprobates 2. Cor. 13.5 78 The Lord Jesus the authour of our Faith be also the finisher thereof Hebr. 12.2 To him be glorie for ever and ever Amen CHAP. XV. Wherein are contained Theologicall Aphorismes concerning GOOD WORKS That is Renovation of the man that is regenerate by Faith in Christ. 1 WIth Regeneration and Adoption by Faith in Christ is Renovation alwayes joyned as an inseparable companion 2 For even as a man by Carnall Generation is made partaker of Naturall Life after which do follow Naturall motions 3 So he that is borne againe of the Holy Spirit by Regeneration is made partaker of Life Spirituall after which doe also follow motions Spirituall 4 Neither Generation is without Life neither Life is without Motion 5 This inward Renovation is oftentimes denoted unto us by the name of Good Works and that by a figure which is called Synecdoche 6 For Renovation consists not onely in Outward good Works and actions transient but also and that more principally in the Inward renewing of the mind will and all the faculties of the Soule 7 From this Inward renewing flow forth Good actions and Outward good Works beare witnesse of it 8 But it pleased the Holy Ghost by the name of Good Works to describe Renovation and that for our sakes Because Outward good Works are better knowne unto us then Inward qualities of the minde and affections of the heart 9 Moreover All the praise of vertue consisteth in action Therefore we are renewed by the Holy Ghost within that the fruits of the Spirit may appeare without 10 And last of all By this meanes deceitfull Hypocrisie is excluded which is a counterfeit shew of inward pietie which indeed is none at all unles it be also demonstrated by good Works 11 As therefore Faith the Queen hath Contrition for her Vsher or Forerunner so she also hath Good Works for her waiting Maids or Followers 12 For Good Works do not goe before Justification or before a man be justified but they follow after Justification or when a man is justified It is the saying of S. Augustine cap. 14. de fid operibus 13 But Where Good Works appeare not without neither will I beleeve that there is Faith within It is the saying of John Husse 14 Neither is it any hard matter to assigne the cause of this neare Union and indissoluble knot which is between true Faith and Good Works 15 For this is the Nature of True Faith That it doth demonstrate it selfe by love and charitie 16 He that beleeveth is borne of God Ioh. 1.13 He will therefore resemble the nature of his Spirituall Father Now God is Love 1 Ioh. 4.8 And He that loveth not knoweth not God 17 Faith is an inward saving and efficacious knowledge of God How then can that chiefe good choose but be beloved if it be once truely knowne If any man love mee he will keepe my words Ioh. 14.23 He that hath my commandments saith our Saviour and keepeth them he it is that loveth mee 21. 18 From hence the Apostle concludeth Hereby we do know that we know him if we keep his commandments 1. Ioh. 2.3 And again He that saith I know him and keepeth not his commandments is a Liar and the truth is not in him 4. 19 Faith is the spirituall Light of the Soule But if there be Light within it will shew forth the Rayes without Matth. 5.16 Let your Light so shine before men c. 20 By Faith Christ dwelleth in our hearts Ephes. 3.17 Where Christ is there is the Holy Spirit and where the Holy Spirit is there also are seene the Fruits of the Spirit 21 Our Faith is the victorie which overcometh the World 1 Ioh. 5.4 And What is the World The lust of the flesh the lust of the eyes and the pride of life 1. Ioh. 2.16 Where these are cherished made much of there the world is not yet overcome and therefore there is not true Faith 22 That Faith is saving and most true Which living is and conquering too 23 Our hearts are purified by Faith Act. 15.9 Therefore they which live in securitie and delight themselves in filthinesse and impuritie How can they have inward puritie of heart For Out of the abundance of the heart the mouth speaketh Matth. 12.14 24 These things were thus plainly to be expounded That we might not onely be freed from the Tridentine accusation as if we preached onely Confidence and Assurance remote from all pietie but also that all vain opinion and perswasion of Faith might be taken away from all sinners that live in securitie 25 We may make answer to them out of S. James 2.26 As the Body without the Spirit that is without breathing is dead So Faith without works is dead also 26 Neither onely doe Good Works proceed from Faith but to speak the truth there are no good works unles they proceed from Faith 27 Seeing therefore Faith hath respect unto the Word as unto its Correlate Therefore the Law of God or the ten commandments are the Rule of Good Works 28 Therefore superstition and will-worship pleaseth not God but those works onely which are done according to the Canon and rule of the morall Law comprehended and contained in the ten commandments 29 And we are to understand the Commandments according to the exposition of the Prophets of Christ and his Apostles 30 Moreover seeing that Faith doth not arise from any naturall power of free-will but is the Gift of the Holy Ghost Therefore â—rom what
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
Essentia Actus and Potentia Nature and Actions are in them distinguished 51 Sometimes they appeare in bodily shapes and yet they are not corporeall For they are but the Forms Assistent and not Forms Informant of the bodies which they assume 52 The Angels understand by Species as well Connate as Superadded 53 Which Knowledge of the Angels is called Vespertine unto which is added that which is called Matutine by which in the light of the Word they are said Intuitively to know all things 54 But what can the Intellect of poore man that crawleth upon earth know or conceive concerning the Intellect or understanding of the Angels 55 Alas we know not the manner of our own knowledge And why do we begin to babble like children about the knowledge of the Angels 56 Neither are the Angels endued onely with understanding but also with power 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 Vbi 59 Some say that the Eternity of God is the Measure of the Angelâ— Scal. Exerc. 359. Sect. 7. 60 This is to be understood of the Measure of Perfection and not the Measure of Duration 61 That there are certain Hierarchies or Orders amongst the Angels we deny not But that we are able to know what they are That we deny 62 The Order of the Angels is onely known unto him that did ordain them 63 Whom we shall hereafter behold face to face when we shall be equall unto the Angels Luke 20.36 64 All the Angels were created by God good and perfect For from him which is good and perfect nothing can proceed but that which is good and perfect 65 But some yea a great part of them by a voluntary fall fell away from that goodnesse in which they were created 66 Which fall of the Angels what it was seeing that the Scripture sayes 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 due 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 conferrâ— and discourse one with another let them discusse and determine who are present at their conferences and discourses 74 The Divels 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 by Gods permission They do not what 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 the Creation whereof there can be no other moving cause given but onely the superabundant riches of his goodnesse Damasc. 2. Orthod fid cap. 2. 78 For God wrought his works not out of any indigencie but of his meere beneficencie Nothing is added unto him by our praises but he is manifested unto us by his works Euch. lib. 1. in Gen. 79 He is the Finall Cause of the Vniverse in respect of his Goodnesse the Exemplarie Cause in respect of his Wisdome and the Efficient Cause in respect of his Power Thom. 1. q. 46. art 1. 80 Therefore the Glorie of God is the Vltimate and chief end of Creation 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. Wherein are contained Theologicall Aphorismes concerning the PROVIDENCE of GOD. 1 GOD which is Almightie is not onely the Creatour of the Vniverse but also the Vpholder 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 self giveth an evident testimony But the Holy Scripture giveth a testimonie much 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 Sancto Victore after this manner In the Providence of God we must consider his Knowledge directing his Will commanding and his Power exequuting 9 His Foreknowledge is a most present and cleare 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 alltogether 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 â—imself 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 upon them any absolute necessitie For then should they not be free and contingent Agents 20 It is a most greivous and hainous sinne to make the Providence
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
verse he saith that some fast are of a sad countenance that they may appeare unto men to fast 22 The other is but Lame Repentance and by the halfes deploring sinne but without grace and faith 23 But true and saving Repentance consists in serious Contrition and Faith 24 Some call it Evangelicall But here we must adde this explication That in respect of the better part that is Faith which is from the Gospell it is so called 25 True Repentance is a motion of the heart kindled by the Holy Ghost by which a man coming to the knowledge of his sinnes and the wrath of God doth earnestly grieve and by faith in Christ who made satisfaction for his sinnes is again raised up being certainly perswaded that for Christ his sake his sinnes arâ— forgiven 26 For Repentance is a kinde of Conversion from darknesse to light and from the power of Satan unto God Act. 26.18 27 Therefore the Term from whence is our sinnes from the consideration whereof there ariseth Contrition and the Terme unto which is God unto whose Mercie we have accesse by the merit of Christ. 28 As many Kindes of Celestiall Doctrine as there are by the ministerie whereof God preacheth unto men Repentance and Remission of sinnes and worketh the same in men so many are the Essentiall parts thereof But there are two kindes of Celestiall Doctrine to wit the Law and the Gospell Therefore also there are two parts of Repentance 29 Each of these Doctrines hath its proper and peculiar effect in the conversion of man The Law striketh fear and terrour whilest it manifesteth sinnes and the wrath of God against them The Gospell giveth comfort whilest it sets before the man that is coÌ„trite Christ the Mediatour that Lambe of God which taketh away the sinnes of the world 30 These Effects of the Law and the Gospell although they be distinct yet they both concurre in this to make up the complement and perfection of Repentance 31 We do not call good works or new obedience a part but the Fruits worthy of Repentance as the Scripture witnesseth Luk. 3.8 Acts 26.20 32 Some dispute That there are two parts of Repentance to wit Mortification of the flesh and Vivification of the Spirit 33 For my part I am not against them if by Mortification they understand Contrition or griefe conceived upon the acknowledgement of sinnes and the sense of Gods wrath and by Vivification likewise Consolation which is from Faith 34 But if they understand that perpetuall studie of the converted and regenerate in mortifying the old man following the fruits of the Spirit Then I say it belongs to new obedience 35 Which forasmuchas it is not perfect in this life therefore The whole life of a Christian man is called a continued act of Repentance Luther in prim suis propos de Indulg th 1. 36 Those three parts of Repentance according to which it is divided into Contrition of heart Confession of mouth and Satisfaction of work have no place in that saving and inward Conversion unto God by which we return unto God but they have place onely in that publike and Ecclesiasticall Peâ—ance used by the Ancients 37 For in time past those which by their publike offences had given â—â—and all unto others and were therefore excluded out of the communion of the Church were required to give publike testimonie and signes of their repentance beside inward contrition of heart to wit by their sorrow confession and begging pardon and forgivenesse c. To give the Church satisfaction B. Rheâ—anu◠〈◊〉 Schol. ad Tertull dâ— Poenit. 38 Therefore they abuse that division whosoever say that those are the parts of that saying Repentance by which we return unto God 39 For from that can Faith by no means be excluded for without Faith Repentance cannot be Repentance unto life Act. 11.18 40 Teares are good if thou doest acknowledge Christ. Ambros in cap. 24. Luc. 17. 41 But that which is annexed is farre worse If those actions of the Penitent or Repentant are made to have the force of an Element or the Materiall not onely signifying but also causing and effecting remission of sinnes in the Sacrameâ—â— of Penance and the voice of the Confessor absolving be added thereunto as the Formall Concerning which there is wonderfull great difference amongst writers 42 For thus we should attribute unto our owne endeavours and merits that remission of sinnes which the Scripture appropriaâ—eth unto Christ and his merit apprehended by Faith 43 Contrition is required in our Conversion not as the cause merit of our reconciliation with God out in respect of order 44 Christ preacheth the Gospell but it is to the poore he healeth but it is the humble in heart he preacheth libertie but it is to the captives he preacheth sight but it is to the blinde he preacheth binding-up but it is to the broken in heart Isai. 61.1 Matth. 11.5 To the broken in heart that is to those that know and acknowledge their own spirituall povertie captivitie and blindenesse and therefore are contrite and broken in heart 45 To this Contrition belong Acknowledgement of sinne sense of Gods wrath grief and anguish of a terrified conscience detestation and â—light of sinne as also outward signes of Contrition Teares fasting beating of the breast sackcloth c. 46 But there is a great difference between the Contrition of the Good and Godly and the Contrition of the Hypocrites and Vngodly 47 The Contrition of the Godly ariseth from the speciall operation of the Holy Ghost but the Contrition of the Vngodly and Hypocrites ariseth for the most part from the old man from the naturall powers of free-will 48 The Godly in the terrours of Conscience have an eye unto the principall Object of sinne that is God himself and are onely grieved that they have offended him But the Hypocrites contrarily are more afraid of the judgement of their own mindes and the judgements of other men and they are vexed more with the consideration of the punishment then of the sinne 49 The Godly have an eye not onely to their Actuall sinnes but also to Originall the fountain of all Actuall not onely to outward offences but also to their inward corruptions not onely to the punishments of this present life but also of the life to come But the Hypocrites make confession onely of their outward offences and that in a negligent manner and for the most part they think onely upon the punishments of this present life but if at any time their thoughts be bent upon the consideration of eternall punishments they are carried headlong into the gulf of despair 50 The Godly confesse and acknowledge God to be just and that his judgements are just But it is the propertie of Hypocrites to extenuate their sinnes and to challenge Gods justice 51 But yet we must beware that we make not one Contrition Legall and another Evangelicall 52 For even that Contrition of the godly which they call
of God to be the authour and cause necessitating man to sinne 21 If Gods foreknowing a man will sinne be the cause why man sinneth then Gods foreknowledge is not of mans sinne but of his own which is impious once to imagine 22 God doth not onely foresee the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things to be done but also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause and manner of doing 23 He foreseeth things he foreseeth the causes of things What things therefore are from their causes voluntarie or contingent notwithstanding Gods Providence cease not to be such as they are of their own Nature 24 How should the Order of causes which is certain in the Foreknowledge of God be the cause that nothing should be in our will when as even our wills have place in the Order of causes August 5. de civ Dei cap. 9. 25 Neither is the Providence of God a bare Foreknowledge seeing that God is not an idle spectatour of things But also a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Predestination or Purpose a will and decree to use Providence and take care for all things 26 It is the part of him that is provident not onely to have knowledge but also a will to provide for and to do good 27 That Eternall Purpose after a most exact manner hath respect unto the Actuall Administration and governing things in time 28 For whatsoever God doth and after what manner soever he doth In time by way of this Administration That by his Purpose he decreed to do and in the same manner From all Eternitie 29 Gods Administration is his Actuall and Temporall supporting and governing all things by which he guideth and directeth all things well wisely freely and powerfully 30 This Administration extendeth it self to all things at all times and in all places it reacheth from one end to another mightily and sweetly doth it order all things Wisdome 8.1 31 For if it be no injurie or shame to God to have made the least and meanest things that are then certainly it is not unbeseeming Gods majestie to govern them being made Ambros. 1. de Offic. cap. 13. 32 All things were made of nothing All things again would return to nothing did not that Chief and True Being sustain and uphold all things Which Conservation is nothing else but the Continuation of their Existence and Being Scal. Exerc. 135. sect 1. 33 As the Being of the sunneâ—eams dependeth on the Sunne and the Being of the shadow on the Body So the Being of all Creatures dependeth on the Providence of God conserving them Raim de Sabaud in Theolog. Natur. cap. 16. 34 Neither doth God onely conserve things created but also he doth guide govern and direct them 35 And although all things are under Gods guidance and governance yet he hath a care of mankinde after a more speciall and peculiar manner and yet after a more speciall and peculiar manner he hath a care of his Church which he gathereth out of mankinde 36 According to this his Providence God ordinarily conserveth the appointed course of Nature 37 For God so administreth and governeth all things that he suffâ—rs them to exercise their own proper motions Aug. 7. de Civ Dei cap. 30. 38 Gods Providence ordinarily worketh by means but yet our trust and confidence must not relie upon them 39 For there is no efficacie of the Second causes which descendeth not from the First 40 And yet the Providence of God is not so tied to means but that he can work without means 41 The vertue of all Second causes is Eminently and Causally in the First 42 Therefore the defect of Second causes may be easily supplied by the vertue of the First 43 Suppose the Second causes were in Act yet notwithstanding the divine Providence can change and hinder their Effect 44 But the Second causes cannot work without the influence of the First 45 Moreover the divine Providence can by the Second causes produce another manner of Effect then that which is agreeable to their naturall properties 46 He which gave the Laws and order of Nature is not bound to the Laws and order of Nature 47 The very brute beasts themselves by a kinde of Naturall instinct have a sense of this Providence by which they are sustained and directed 48 God hath a peculiar and speciall care of Man in the whole course of his life in his Ingresse Progresse and Egresse 49 Thine hands have made me and fashioned me together round about Job 10.8 And again Thou art he that took me out of the wombe Psal. 22.9 50 God doth so govern our whole life that not so much as one hair of our head doth at any time fall without his will and providence Matth. 10.30 Luke 21.18 Act. 27.34 51 He hath appointed Man his bounds that he cannot passe Job 14.5 52 Yet the divine Providence doth so guide and govern man in the whole course and end of his life that it doth neither exclude the second causes neither yet is tied unto them 53 Hence we may learn That Marriages are in such manner Fatall that notwithstanding they prove sometimes Fatuall 54 And That the bounds of mans life are appointed which he cannot passe but yet not by any Law or decree of the Parcae or Fatall sisters nor by any Stoicall necessitie 55 As the divine Providence governeth mans Life so all his Actions 56 But yet God concurreth to good and bad Actions after a farre different manner 57 Actions civilly good he doth govern in such manner that he doth not onely conserve the Naturall Agent and furnish him with abilitie and power for action but doth also approve and set forward the actions themselves and in a speciall manner sometimes moveth men unto them 58 Actions spiritually good he doth both command and approve in such manner that he effecteth them in us and by us by his Holy Spirit 59 As for evil Actions he neither commandeth nor willeth nor furthereth nor inciteth or moveth unto them 60 For in Evil we are not to seek so much the Efficient cause as the Deficient August 14. de Civ Dei cap. 7. 61 Because it is rather a defect from Gods work then any work it self August 14. de Civ Dei cap. 11. 62 God who is a most perfect and pure Act cannot be deficient Therefore he cannot be the cause of evil 63 Gods Providence concurreth in Evil actions by foreknowing them sustaining and upholding the Nature of the Agent permitting forsaking delivering to Satan setting bounds and drawing good out of them 46 He hardneth Negatively that is by not softning Privatively that is by taking away such softnes as there is Traditively that is by delivering a man unto himself and unto Satan to be hardned Materially that is by showing signes and wonders and Dispositively that is 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
40 But if righteousnesse come by the Law then is Christ dead in vain Gal. 2.21 41 And if the regenerate do perfectly fulfill the Law why do they pray dayly Forgive us our trespasses according as they are taught by Christ Matth. 6.11 42 If there be no trespasse committed why is forgivenesse required 43 Moses hands are heavy and the yoke of the Law is unsupportable Exod. 17.12 Bern. serm 3. in Cant. 44 Moses face shineth so that we are not able to look on it Exod. 34.29 2. Cor. 3.13 45 Moses is of a slow tongue his words are harsh we cannot heare and obey them Exod. 4.10 46 The Tables of the commandments are of stone Exod. 24.12 They break our hearts in pieces but they do not cure them 47 It was not Moses but Joshua that brought the children of Israel into the promised land It is Christ and not Moses that leadeth us unto eternall life 48 The Law is the Hammer of Death the flashing of Hell and the Thunderbolt of Gods vengeance 49 This profit the Law brings with it That it convinceth a man of his infirmitie and weaknesse and compelleth him to sue unto Christ for the medicine and remedie of grace to strengthen him August Epist. 200. ad Asell 50 Let us therefore learne to know the voyce of the Law that so we may come to know the comfortable voyce of Christ our Shepherd 51 Whatsoever sheweth unto us sinne vengeance and death it is in the place and steed of the Law and doth the office of the Law whether it be in the Old Testament or in the New 52 We must not therefore appropriate the Law to the Old Testament and the Gospell to the New 53 There was indeed a solemne promulgation of the Law made in the Old Testament and of the Gospell in the New 54 But yet the Doctrine as well of the Law as of the Gospell sounded in both Testaments 55 Neither in the New Testament onely but also in the Old come we to the knowledge of sin by the Law and the abolishing of sin by Christ. 56 The Ceremoniall and Judiciall Lawes in the Old Testament are abrogated 57 For the Ceremoniall were but Shadowes and Types of Christ and therefore at the coming of Christ they expired 58 The Judiciall were fitted for the Common Wealth of the Jews which God would have to be kept within such bounds untill the coming of Christ. 59 But yet the Ceremoniall and Judiciall Laws are so abrogated that whatsoever in them is Morall still abideth 60 And the Mosaicall Ceremonies by an Allegoricall exposition may be fitted to serve for our edification 61 So much of the Law in Generall Now we are to make enquirie in Speciall concerning the Decalogue or the Ten Commandments and concerning Images 62 The Number of the Commandements is certaine but the Order of them is not so certaine 63 As concerning their Order then it is but a matter of question and not a matter of faith 64 We must not therefore move unnecessarie stirres and contentions about it to the disturbing of the peace of the Church neither must we suffer our Christian Libertie in such things to be captivated by our adversaries 65 Christian Libertie admitteth of Historicall Images But as for Idolatrous Superstitious and Lascivious them the Law of God abolisheth And as for such as truely cause Scandall Charitie taketh them away 66 As often therefore as there accreweth unto them an opinion of worship insomuch that divine honour is given unto them or that they are thought to have in them any peculiar sanctitie or that men imagine that God is so tyed unto them that he is there present in a more peculiar manner and heareth mens prayers more effectually there then elsewhere The use of them is no longer indifferent 67 Neither yet doe I commend the saying of that Greek Pelusiote in the seventh Synod to this purpose That A temple unles it were adorned with Statues images and pictures was nothing worth and not to be regarded 68 For my part I like not the multitude of sumptuous and costly images For feare lest it come to passe as Bernard complaineth that whilst the Church shines gloriously in the wals it looke pitifully in the poore lest whilst the stones are covered with gold the children starve for want of clothing and whilest rich mens eyes are pleased poore mens purses be exhausted 69 As therefore in other things which we call indifferent so also in this there is a Christian prudence required that we give no scandall to ouâ— weake brethren by the unseasonable use thereof neither yet must we give place to those Which come in privily to spie out our libertie which we have in Christ Jesus that they may bring us into bondage Gal. 2.4 70 He which heretofore wrote his Law in tables of stone with his own finger write them likewise in our hearts by his Holy Spirit CHAP. XII Wherein are contained Theologicall Aphorismes concerning the GOSPELL 1 THe Gospell is Parallell to the Law 2 The Doctrines of both have a celestiall Originall 3 In both there is life eternall promised but in a different manner 4 In the Law it is promised to those that performe perfect obedience but in the Gospell it is promised to those that truely beleeve on Christ. 5 The Doctrines of both are to be propounded unto us in the Church 6 For both of them are of necessarie use in the conversion of man 7 Both of them are most nearely joyned together in the heart and practise of a Christian man 8 But yet they are so conjoyned that notwithstanding they are accurately to be distinguished 9 For if we either take quite away or else weaken the difference which is between them we pull downe the very Tower or Pillar of Christianitie 10 Neither yet must we make them so contrarie the one to the other as that the one should destroy the other 11 For The Law is not against the promises of God Gal. 3.21 12 But The Law is established through faith Rom. 3.31 13 What the Law requireth of us that hath Christ fulfilled for us as it is declared unto us in the Gospell 14 For Christ is the end and fulfilling of the Law for righteousnessâ— to every one that beleeveth Rom. 10.4 15 The righteousnesse of the Law is fulfilled in us by Christ. Rom. 8.4 16 Moreover Faith kindled in our hearts by the Holy Spirit through the voice of the Gospell worketh by love Galat. 5.6 17 And Love is the summe or fulfilling of the Law Rom. 13.10 18 And thus the Law is written in our hearts Jerem. 31.33 19 But yet this love is not perfect in this Life 20 And therefore we cannot perfectly fulfill the Law 21 Our Obedience here is but Inchoate or begun it shall be complete and consummate in the Life to come 22 The Gospell according to the Etymologie of the Greeke name inâ—erpreted signifieth a good message or good tidings 23 For it brings unto us the good â—idings
to be thundered out to those that are secure and unto hypocrites But the Gospell is to be preached to those that are contrite and broken in heart 57 The Law bridleth and keepeth in the Old man But the Gospell keepeth the New man under grace 58 And because the regenerate are not altogether freed from the old flesh but there remaineth still in them a fight between the flesh and the Spirit Galat. 5.17 Therefore also they stand in need of the ministerie of the Law 59 And that for a twofold end That the flesh or the Old man may be in them kept under and that the New man may learn in what works to exercise himself 60 But it is very worthy to be noted and observed That the promises of the Gospell are Vniversall in a twofold respect both in respect of the Time and also in respect of the Object 61 By the Vniversalitie of time we understand That it is one and the same Gospell by which all the saints of all ages from the beginning of the world are saved 62 Jesus Christ the same yesterday and today and for ever Hebr. 13.8 Therefore the passion of Christ was usefull and profitable before he suffered 63 For he is the Lamb â—lain from the foundation of the world Revel 13.8 that is in respect of Gods eternall decree in respect of his promises in respect of the types and in respect of the efficacie 64 Therefore we beleeve with the Apostle that through the grace of our Lord Jesus Christ we shall be saved even as our fathers Act. 15.11 65 Neither onely in the New Testament but also in the Old as many as seek for righteousnesse and salvation in the works of the Law are under the curse Galat. 3.10 66 Presently after the fall there was a promise made That the seed of the woman should bruise the serpents head Gen. 3.15 Which was the first Gospell by which our first parents were supported and sustained 67 How this promise was in after times more clearely expounded and repeated by divine revelation made unto the Patriarchs and Prophets it is excellent well declared by Chemnitius part 2. loc pag. 579 c. 68 And as the Gospell is one so is faith one and the way and meanes of attaining righteousnesse and salvation is also one 69 And therefore it is but a meere fiction and without any ground of truth That men were saved in the time of Moses by the Law of Nature after the time of Moses by the Leviticall Law and in the New Testament by the Evangelicall Law 70 And that likewise is false which is said by some That the latitude of the Law with the Old Testament and the Gospell with the New is equall if the meaning be this That whatsoever is propounded in the Old Testament appertaineth unto the Law and whatsoever is propounded in the New appertaineth unto the Gospel 71 For the Gospel was promised before by the Prophets in the Holy Scripture Rom. 1.2 And To him give all the Prophets witnes That through his name whosoever beleeveth in him shall receive remission of sinnes Acts 10.43 72 In a word whatsoever the Prophets foretold should come to passe the same do the Apostles declare to be fulfilled 73 By the Vniversalitie of the Object we understand that the promises of the Gospel belong unto all men 74 But here we must distinguish between the Promise and the Application of the promise The Promise belongeth unto all men but the Application of the promise is onely made unto those that do beleeve 75 For the question is not here Whether all men are actually made partakers of the benefits of the Gospell which by the preaching thereof are offered unto all for it is too manifest to be denied That all men are not partakers of them 76 But the question is Whether the Promises of the Gospell of themselves and in themselves are Universall or else so restrained that by the counsell and decree of God they belong not but to some certain men absolutely chosen by the good will and pleasure of God before others 77 For answer hereto we say That God doth seriously desire the salvation of all That Christ made full satisfaction for all and therefore That God doth by the Gospell seriously offer the benefits of Christ unto all 78 Christ commandeth his Apostles to go and preach the Gospell to every creature Mark 16.15 Therefore it is his will that they preach the Gospell every where all abroad unto all and offer it unto all and in the Gospell the benefits of his death and passion and in them remission of sinnes and in remission of sinnes the grace of God and in the grace of God salvation and everlasting life 79 Whosoever therefore beleeveth that is Whosoever by faith which by the preaching of the Gospell the Holy Ghost worketh in all those that heare and do not stubbornly resist receiveth the benefits which are offered unto him he shall be saved Mark 16.16 80 Therefore God offereth the Gospell unto all to this end That by the hearing thereof they may conceive Faith whose Forerunner is Contrition and whose Followers are Good works which are the fruits of Renovation and Faith kindled by the Holy Ghost 81 But by the Consequent and Judiciall will of God the preaching of the Gospell becomes unto some the savour of death unto death 2. Cor. 2.16 82 Concerning this Vniversalitie of Object it is to be marked and observed that it doth not exclude Faith but rather include it 83 For Faith and the Promise are as Correlates they have relation one to the other 84 Whereupon the doctrine of the Gospell is called the word of Faith Rom. 10.8 1. Tim. 4.6 and again Gal. 3.2 it is called the hearing and preaching of Faith 85 Which condition of Faith is not Aitiologicall or shewing the cause as the promises of the Law are Conditionall but it is Syllogisticall or shewing the instrument For the manner and instrument is expressed by which we come to embrace the good promises 86 The voice of the Law is If thou shalt perform perfect obedience thou shalt be saved Here the Condition is Aitiologicall or Causaell because perfect obedience is the cause for which eternall life is promised to those that keep the Law 87 But the voice of the Gospell is If thou doest beleeve thou shalt be saved Here the Condition is Syllogisticall or Instrumentall because the Gospell pronounceth that we are justified before God and saved not for Faith but by Faith 88 By the definition of the Gospell it is easy to be understood whether to speak properly the Gospell be the preaching of repentance or no. 89 When the Gospell is taken generally for all the doctrine preached by Christ and his Apostles It is most true that the Gospell is the preaching of Repentance 90 Moreover The Gospell doth onely declare the grace of God to those that repent that is to those that are humbled through the acknowledgement of their sinnes and the
sanctified by the word of God with which and by which all the most sacred and Holy Trinitie doth work in those that are Baptized unto their salvation 33 The Forme 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 forasmuchas it is the Forme which gives being unto a thing Therefore if this Forme 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 dippings the Trinitie of Persons is signified and by One onely the Vnitie 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 at his coÌ„mand 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 reâ—eive him that is Baptized into grace and doth seale 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 worke 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 we have received and beleeve as we are Baptized and glorifie the Father the Sonne and the Holy Ghost as we have beleeved Basil. Epist. 78. 45 From this Fountaine â—low forth all the prayses which are extant in the writings 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 which the Church may be cleansed Ephes. 5.26 Sinnes may be washed away Act. 22.16 Christ may be put on Gal. 3.27 And in a word 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 what was done there in visible signes we 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 â—s The Holy Ghost regenerateth and â—eneweth us and prepareth himâ—elf a dwelling-place in us and openeth the gate of Paradise unto â—s 49 We sticking close to the literall sense of the words as we must alwayes do in articles of Faith do firmly beleeve that Bapâ—isme is an effectuall means by which man is regenerated and reâ—ewed unto eternall life 50 Which end comprehends â—n it Adoption Remission of sinne â—ngraffing into Christ Sanctificaâ—ion and the Inheritance of eternall â—ife 51 But we deny that Baptisme doth either imprint an indelible character or conferre grace ex â—pere operato upon the work done or outward act of administration or that it doth take away and altogether together 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 iâ— not made of no effect by reason oâ— our unbeliefe 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 we may return and be received agaiâ— into it 55 Unto whom this Sacramenâ— appertaineth and belongeth we learn even from Gods own institution by which it is commanded that all nations should be baptized 56 Yet the order and manner which Christ there hath prescribed is to be observed that is That they which are of age to heare the Gospell should first be taught and then baptized 57 Seeing then all are either infants or of yeares we must answer distinctly concerning both 58 Those infants are to be baptized who are either born of Christian parents it matters not whether one or both the parents be Christians or else are to be brought up under them 59 Therefore Bastards and children that are found whose parents are not known are not excluded from the benefit of Baptisme although it be doubted of by some nor yet those who at their birth have some externall defect c. 60 But those which are noâ— yet born are excluded For a man cannot be born again unlesse he be first born And so are also the children of Infidells 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 women excluded as it is confirmed by the practise 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 will 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 wit Baptisme which succeeded in the place of Circumcision 67 Beware of saying That Baptisme is not profitable unto infants forasmuchas yet they neither do nor 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 we speak something concerning certain Circumstances which 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 the Primitive Church and further doe make the action use and efficacie yea the necessitie and dignitie of Baptisme more conspicuous to the eyes of the ruder sort such as these are not Simply and to the scandalâ— of the Church to be rejected 76 Exorcisme is to be expounded after this manner That it is a testimony that infants are by naturâ— under spirituall captivitie in the kingdome of the Divel That by the vertue efficacie of Baptisme they are translated from the kingdome of Satan unto the kingdome of Christ That the end of the Ecclesiasticall ministerie consistetâ— not onely in the application of Christs benefits but also in a continuall warring and fighting against Satan 77 But the Church hath libertie to propose and expound the doctrine concerning originall sinne the power and kingdome of Satan and the efficaciâ— of Baptisme in other words more agreeable unto Scripture Chemnit part 3. 〈◊〉 Theolog pag. 178. 78 It is a most ancient custome at the Baptisme of infants to have Sureties which 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 answering to repeat that which 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 minde 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 alwaies to fight under the banner of Christ. 80 Concerning other ceremonies and circumstances more shall be said in another place Onâ— thing onely we adde That it were to be wished that at a full congregation in the Church at Morning-prayer children were baptized that so the administration of this most sacred mysterie might be performed with 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 lives 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 is 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 heire 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 froÌ„ the Authour 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 drinking 1. Cor. 10.20.21 c. And again The communion of the body 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 appeare all the requisites of a Testament And again The breaking of breâ—d Acts 2.42 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 â—olemne 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 wont to be celebrated in a full congregation in the Church and was 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 Liâ—urgie because it is no small part of publike and common service 4 The name of Missa which is taken for the Masse had its beginning from the forme of dismissing the people used by the ancients when they sayd unto the Catechâ—mâ—ni to the possessed of vill Spirits and to the Excommunicate Ite Missa est Beat. 〈◊〉 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 Ioh. 6.49 The cornâ— 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 Luk. 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 Saviour Therefore if we desire truely to be his Disciples we must without any tergiversation backsliding or unwillingnesse beleeve his words and rest on them Joh. 8.31 8 And the Sonne it is who still â—o this day doth exhibite unto us his Body and Bloud at the distribution of the bread and wine in the Eucharist to â—e eaten and drunke by us 9 Beleeve ye all therefore that even now thâ— Supper at which 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 â—his 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 â—his purpose because they are The Stewards of the Mysteries of God 1 Cor. 4.1 11 The Eucharist consists of two things an Earthly and an Heavenly The Earthly is Bread and Wine the