Holy Ghost 73 After Conversion the Will of man being freed is not idle but through power given from above is made operative and a fellow-worker with God 74 The Holy Ghost without us worketh in us to will that which is good And when we will and will after such and such a manner it is he that worketh together with us to enable us to work 75 For the children of God are so moved to working that they also have a part in the working August de corrept grat cap. 2. 76 This may be called Libertie or freedome from the service of sin For where there is the Spirit of God regenerating and illuminating a man there is Libertie or freedome 2 Cor. 3.17 77 But yet that Libertie or freedome of the Will being freed standeth still in need of the aid and guidance of the Holy Ghost 78 For seeing that even in the regenerate the flesh lusteth against the spirit and the spirit against the flesh Gal. 5.17 therefore they are not fully free from all sin 79 In the spirit of the regenerate there is a free servitude and in the flesh of the regenerate there is a servile freedome 80 In the other life at length the regenerate shall obtain full and plenarie libertie or freedome of will by which they shall be freed not only from the service of sinne bur also from all manner of sinne from all miserie and from all fear of falling 81 Which may be called a Libertie or freedome from sinne and mutabilitie 82 By which they shall not onely not sinne but also have no power to sinne at all To that Libertie and freedome Christ bring us who is the authour of our Libertie and freedome CHAP. XI Wherein are contained Theologicall Aphorismes concerning the Law 1 THE Word and the Sacraments serve for the repairing of man being soveraign Antidotes and preservatives against the poyson of sinne and our spirituall diseases 2 The Word is reduced to two chief heads the Law and the Gospel 3 By the Law we come to the knowledge of our diseases and by the Gospel we are directed to our Physician 4 For the Law was given by Moses but Grace and truth by Jesus Christ. John 1.17 5 The Law which was given by Moses is divided into the Morall the Judiciall and the Ceremoniall 6 The Morall Law was onely repeated by Moses by a solemn promulgation for it was at first ingraven in the heart of man 7 And it is the Glasse of Gods Eternall justice The glasse of Natures perfection such as it was before the fall The glasse of Sinne and the inward corruption of Nature since the fall The glasse of Obedience which the regenerate are to perform and the glasse of Perfection which shall follow in the life to come 8 They which would have this Law to be thrust out of the Church deserve themselves to be thrust out of the Church 9 For they gainsay Christ who began his preaching from the expounding of the Law Matth. 5.6 7. 10 They gainsay the Apostles who preached Repentance and Remission of sinnes in the name of Christ 11 The Law is indeed a Glasse to behold Sinne but it is not a remedie to cure sin 12 But yet unlesse we first come to a sight of our sinne we can have no desire or will to seek for a remedie 13 For They that be whole need not a Physician Matth. 9.12 that is They that think themselves to be whole for indeed all men are not onely sick but even dead in their sins 14 The Law was given that we should seek for Grace August de Spir. Lit. cap. 15. 15 What the Law commands Faith obtains Idem Homil. 29. in Joan 16 By the Law sin is made known unto us and by Faith it is abolished Ambros in 3. cap. Rom. 17 And therefore the ministerie of death was in this regard necessarie that we might desire and seek for life in Christ 18 God poureth not the oyl of Mercie but into the vessel of an humble and contrite heart Bern. serm 3. in Annunc Col. 113. 19 God doth not pardon unlesse thou dost first acknowledge thy sinnes neither doth he cover them unlesse thou dost first lay them open neither doth he send comfort unlesse thou beest first grieved for them 20 The Law is the perfect way to Eternall life but it was weak through the flesh Rom. 8.3 And therefore it is not available for us unto Eternall life 21 The Law is spirituall It requires intire obedience of body of soul and spirit inward outward throughout all the parts of our life It requires that our thoughts words and deeds be spirituall It requires soundnesse and Perfection of Nature every way 22 But we are carnall Rom. 7.14 We are born flesh of flesh John 3.6 Neither are we altogether freed from the old flesh in this life 23 Therefore we cannot fulfill the Law in this life 24 There is no man that sinneth not 1. Kings 8.46 Now we know that To sinne and To fulfill the Law these are contrarie the one to the other Therefore there is no man that can fulfill the Law 25 That every mouth may be stopped and all the world may become guilty before God Rom. 3.22 26 God by the word of the Law hath concluded all under sin Rom. 11.32 Galat. 3.19 27 The Rule of the Affirmative precepts or commandments is that First Of the loving and fearing God above all things 28 The Rule of the Negative precepts or commandments is that Last Of not coveting August de perfect just 29 Therefore the Affirmative precepts or commandments are not satisfied or fulfilled by the love and fear of God begunne in us in any kind vvhatsoever 30 Neither are the Negative precepts or commandments satisfied or fulfilled by our abstaining from outward offenses in any kind whatsoever 31 Though we should begin our outward obedience in never so great a measure and eschew outward offenses yet still we should fail in the first and last commandments 32 Therefore in the Decalogue or Ten Commandments there is expresse mention made of the outward grosser offenses that the mind of man may conceive by the judgement of God what to judge of the grievousnesse of inward offenses 33 Before God he is an Adulterer not onely that lies with another mans wife but whosoever looketh on a woman to lust after her Matth. 5 28. 34 Before God he is a Thief not only that takes another mans goods from him by force but whosoever doth usurp them by coveting them in an unlawfull manner 35 Gods Laws and Commandments do not onely bind the hand and the other outward members but the whole man 36 Who can say I have made my heart clean I am pure from sinne my heart is free from concupiscence Prov. 20.9 Who then can boast that he iâ— not a transgressour of the Law 37 Therefore the promises of the Law profit us nothing 38 But in Christ All the promise of God are Yea and Amen 2.
Greek name interpreted signifieth a good message or good tidings 23 For it brings unto us the good tidings How that by the counsel of the most sacred and Holy Trinitie Christ both God and Man was appointed to be our Mediatour and Redeemer 24 And again How that Christ by hi◠most holy obedience hath perfectly fulfilled the Law for us and merited th◠grace of God remission of sinnes th◠gift of the Holy Spirit righteousnesse and life eternall for the whole world 25 And again How that those benefits obtained by Christ are applie◠unto those that beleeve and are bestowed merely of grace 26 Therefore because the preaching of this Doctrine bringeth with i◠most plentifull matter of joy The Prophets and Apostles the better to expresse it have made choyse of these two words Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie good tidings 27 Some derive Bisser from Basar signifying flesh which signifieth To declare fleshy and soft things 28 Others give another reason of the name because Bisser signifies To declare joy unto all flesh 29 That so the condition and nature of this doctrine may be declared How that in it all good things are freely offered unto us 30 And again That the condition of the hearers thereof may be expressed How that they are flesh and so subject to many infirmities and therefore must not in any case neglect his so great salvation offered by God 31 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of good tidings are commonly used when we hear of enemies put to slight from whom there was great fear of imminent and apparent danger and likewise when it is declared that peace is restored 1. Sam. 4.17 1. Sam. 31.9 2. Sam. 1.20 2. Sam. 4.10 2. Sam. 18.19 32 So the Gospel declareth unto us That God hath delivered us out of the hands of our enemies Luk. 1.74 That he hath delivered us from the power of darknesse Coloss 1.13 That he hath spoiled principalities and powers and made a shew of them openly triumphing over them Col. 2.15 33 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also used when tidings are brought that a Child is born Jerem. 20.15 34 So in the Gospel good tidings are brought unto us Vnto us a Child is born unto us a Son is given Isai 9.6 As many as received him to them gave he power to become the sons of God even to those that beleeve on his name John 1.12 That so through him we might receive the adoption of sonnes Galat. 4.5 35 Again these words are used when deliverance is declared unto captives and consolation to those that mourn Isai 61.1 2. 36 So in the Gospel it is declared unto us That Christ hath sent forth the Prisoners out of the pit wherein is no water Zach. 9.11 37 Hence is that most joyfull Acclamation Isai 40.1 Comfort ye comfort ye my people saith your God 2. Speak ye comfortably to Jerusalem and cry unto her That her warfare is accomplished 38 Hence also flow these svveet Elogies and appellations of this Doctrine to wit That it is The Gospel of the grace of God Acts 20.24 The knowledge of salvation Luke 1.77 The word of the kingdome Matth. 13.19 The power of God unto salvation to every one that beleeveth Rom. 1.16 The word of life Acts 5.20 Philip. 2.16 The word of eternall life John 6.68 The word of salvation Acts 13.26 The word of reconciliation 2 Cor. 5.19 The law of the spirit of life Rom. 8.2 The Gospel of our salvation Ephes 1.13 The promise of inheriting or heirship Rom. 4.13 A well of water springing up into everlasting life John 4.14 Green pastures still waters Psal 23.2 A table prepared a cup that runneth over 5. A rod and staff 4. The savour of life unto life 2 Cor. 2.16 39 Therefore that joyfull voice of the Gospel is not to be changed into the voice of the Law accusing and terrifying 40 Which thing they do whosoever dispute that the Law delivereth imperfect precepts onely concerning outward works to be performed out of fear And that the Gospel sets before us precepts more severe more excellent and perfect 41 As if the Law were not long ago a yoke which our fathers were not able to bear Acts 15.10 The yoke of burden the staff of the shoulder the rod of the oppressour Isai 9.6 in so much that we stood in need of another Law-giver 42 Therefore we are to seek out other differences of the Law and the Gospel which the Scripture expresseth thus 43 The Law is in some sort known by nature Rom. 2.14 15. The Gospel is a mysterie altogether hidden from our reason Rom. 16.25 1. Cor. 2.7 Ephes 1.9 Coloss 1.26 44 The Law is the doctrine of works and preacheth unto us what we are to do The Gospel is the doctrine of faith and preacheth unto us what is already done that is declareth unto us That Christ hath performed for us what the Law requires Rom. 8.4 45 The Law requires of every man perfect obedience to all Gods commandments But the Gospel requires faith teaching us to beleeve on Christ our Mediatour 46 The Law hath concluded all under sinne Galat. 3.22 That all the world may become guilty before God Rom. 3.19 The Law worketh wrath Rom. 4.15 It makes us subject to the curse Galat. 3.10 Therefore it is the ministerie of death and condemnation But the Gospel is the word of salvation peace and reconciliation 47 Therefore the doctrine both of the Law and of the Gospel is busied about sinne but yet in a different manner 48 The Law layeth open accuseth and condemneth sinne But the Gospel pointeth at him which made satisfaction for sinne And therefore it covereth taketh away and remitteth sin 49 The promises of the Law require perfect obedience of works But the promises of the Gospel are of free grace 50 Hereupon it is that the promises of the Law do nothing profit us by reason of the weaknesse of our flesh Rom. 8.3 But in Christ all the promises of God are Yea and Amen 2 Cor. 1.20 51 The Law sheweth unto us what are good works but it doth not give us strength and power to do them The Gospel containeth the promise of the Spirit of renovation which writeth the Law in our hearts Jerem. 31.33 52 Both these benefits therefore to wit of Justification and Renovation belong unto the Gospel Grace and the gift by Grace the imputation of Christ◠righteousnesse and the donation of the Holy Ghost 53 But yet they are not to be confounded Neither is Justification to be placed in Renovation for Renovation is the consequent of Justification and not the cause 54 For God doth not receive us into grace and justifie us for our Renovation or Inchoate obedience but being justified and received into grace he reneweth us by his holy Spirit that our obedience according to the Law may be Inchoate 55 Which Inchoate obedience although it be imperfect and many waies polluted and defiled Yet the Gospel teacheth
Cor. 1.20 39 For what the Law could not do God sending his Son hath done for us Rom. 8.3 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 Ioshua 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 suc unto Christ for the medicine and remedy of grace to strengthen him August Epist. 200. ad Asell 50 Let us therefore learn to know the voyce of the Law that so we may come to know the comfortable voyce oâ— Christ our Shepherd 51 Whatsoever sheweth unto us sin vengeance and death it is in the place and stead 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 Gospel to the New 53 There was indeed a solemn promulgation of the Law made in the Old Testament and of the Gospel in thâ— New 54 But yet the Doctrine as well oâ— the Law as of the Gospel sounded iâ— both Testaments 55 Neither in the New Testamenâ— onely but also in the Old come we tâ— â—he knowledge of sin by the Law and of the abolishing of sin by Christ. 56 The Ceremoniall and Judiciall Laws in the Old Testament are abrogated 57 For the Ceremoniall vvere but Shadows and Types of Christ and therefore at the coming of Christ they expired 58 The Judiciall were fitted for the Commonwealth of the Jews which God would have to be kept within such bounds untill the coming of Christ 59 But yet the Ceremoniall and Judicial 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 Commandments is certain but the Order of them is not so certain 63 As concerning their Order â—hen 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 Jmages But as for Jdolatrous Superstitious and Lascivious them the Law of God abolisheth And as for such as truly cause Scandal Charitie taketh them away 66 As often therefore as there accreweth unto them an opinion of worship in so much that Divine honour is given unto them or that they are thought to have in them any peculiar sanctitie or that men imagâ—â—â— that God is so tied 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 Pelusiot in the seventh Synod to this purpose That a temple unles it were adorned with Statues images and pictures waâ— nothing worth and not to be regarded 68 For my part I like not the multitude of sumptuous and costly images For fear lest it come to passe as Bernard complaineth that whilest the Church shines gloriously in the walls it look 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 scandal to our weak brethren by the unseasonable use hereof neither yet must we give place to those which come in privily to â—pâ— out â—â—r libertie which we have 〈◊〉 Christ Jesus that they may bring us 〈◊〉 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 Gospel 1 THE Gospel is Parallel 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 〈◊〉 those that perform perfect obedience but in the Gospel it is promised 〈◊〉 those that truly 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 nearly joyned together in the heart and practice 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 down 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 Gospel 14 For Christ is the end and fulfilling of the Law for righteousnesse 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 Gospel 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 Gospel according to the Etymologie of the
us that it pleaseth God in as many as are justified by faith in Christ 56 The Law is to be thundered out to those that are secure and unto hypocrites But the Gospel 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 Gospel 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 sight 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 Gospel are Universall 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 Gospel by which all the faints of all ages from the beginning of the world are saved 62 Jesus Christ the same yesterday and to day and for ever Hebr. 13.8 Therefore the Passion of Christ was usefull and profitable before he suffered 63 For he is the Lamb slain 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 Gal. 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 Gospel by which our first parents were supported and sustained 67 How this promise was in after times more clearly expounded and repeated by Divine revelation made unto the Patriarchs and Prophets it is excellently well declared by Chemnitius part 2. loc pag. 579 c. 68 And as the Gospel is one so is faith one and the way and means of attaining righteousnesse and salvation is also one 69 And therefore it is but a mere fiction 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 vvhich is said by some That the latitude of the Law with the Old Testament and the Gospel with the New is equall if the meaning be this That whatsoeever 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 witnesse 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 Universalitie of the Object we understand that the promises of the Gospel belong unto all men 74 But here we must distinguish between the Promise the Application of the promise The Promise belongeth unto all men but the Application of the promise is only 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 Gospel 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 Gospel of themselves and in themselves are universall or else so restrained that by the counsel 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 Gospel seriously offer the benefits of Christ unto all 78 Christ commandeth his Apostles to go and preach the Gospel to every creature Mark 16.15 Therefore it is his will that they preach the Gospel every where all abroad unto all and offer it unto all and in the Gospel 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 Gospel 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 Gospel unto all to this end That by the hearing thereof they may conceive Faith whose Forerunner is Conerition 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 Gospel becomes unto some the savour of death unto death 2. Cor. 2.16 82 Concerning this Vniversality 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 Gospel 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 Causall because perfect obedience is the cause for which eternall life is promised to those that keep the Law 87 But the voice of the Gospel is If thou dost beleeve thou shalt be saved Here the Condition is Syllogisticall or Instrumentall because the Gospel pronounceth that we are justified before God and saved not for Faith but by Faith 88 By the definition of the Gospel it is easie to be understood whether to speak properly the Gospel be the preaching of repentance or no. 89 When the Gospel is taken generally for all the doctrine preached by Christ and his Apostles it is most true that the Gospel is the preaching of Repentance 90 Moreover The Gospel doth onely declare the grace of God to those
he forbiddeth To do alms before men to be seen of them And in the 16 verse he saith that some fast and are of a sad countenance that they may appear unto men to fast 22 The other is but Lame Repenâ—ance and by the halves deploring sinne but without grace and faith 23 But true and saving Repentance consists in serious Contrition and Faith 24 Some call it Evangelicall But here we must adde this explication That in respect of the better part that is Faith which is from the Gospel it is so called 25 True Repentance is a motion of the heart kindled by the Holy Ghost by which a man coming to the knowledge of his sinnes and the wrath of God doth earnestly grieve and by faith in Christ who made satisfaction for his sinnes is again raised up being certainly perswaded that for Christ his sake his sinnes are forgiven 26 For Repentance is a kind of Conversion from darknesse to light and from the power of Satan unto God Acts 26.18 27 Therefore the Term from whence is our sinnes from the consideration whereof there ariseth Contrition and the Term unto which is God unto whose Mercie we have accesse by the merit of Christ 28 As many Kinds of Celestiall Doctrine as there are by the ministeriâ— whereof God preacheth unto men Râ—pentance and Remission of sinnes and worketh the same in men so many aâ—â— the Essentiall parts thereof But thâ—â— are two kinds of Celestiall Doctrine to wit the Law and the Gospel Therefore also there are two parts of Repentance 29 Each of these Doctrines hath 〈◊〉 proper and peculiar effect in the conversion of man The Law striketh feâ—â— and terrour whilest it manifestâ—â— sinnes and the wrath of God againâ—â— them The Gospel giveth coâ—â—iâ—â— whilest it sets before the man that iâ— contrite Christ the Mediatour thaâ— Lambe of God which taketh away the sinnes of the world 30 These Effects of the Law and the Gospel although they be distinct yeâ— they both concurre in this to make up the complement and perfection of Repentance 31 We do not call good works or new obedience a part but the Fruits worthy of Repentance as the Scripture witnesseth Luke 3 8. Acts 26.20 23 Some dispute That there are two parts of Repentance to wit Mortification of the flesh and Vivification of the Spirit 33 For my part I am not against them if by Mortification they understand Contrition or grief conceived upon the acknowledgement of sinnes and the sense of Gods wrath and by Vivification likewise Consolation which is from Faith 34 But if they understand that perpetuall studie of the converted and regenerate in mortifying the old man and following the fruits of the Spirit Then I say it belongs to new obedience 35 Which forasmuch as it is not perfect in this life therefore The whole life of a Christian man is called a continued act of Repentance Luther â—â—n prim suis propos de Indulg th 1. 36 Those three parts of Repentance according to which it is divided into Contrition of heart Confession of mouth and Satisfaction of work have no place in that saving and inward Conversion unto God by which we return unto God but they have place onely in that publick and Ecclesiasticall Penance used by the Ancients 37 For in time past those which by their publick offenses had given scandal unto others and were therefoâ—â— excluded out of the communion of the Church were required to give publick testimonie and signes of their repentance beside inward contrition of heart to wit by their sorrow confession and begging pardon and forgivenesse c. To give the Church satisfaction B. Rhenanus in Schol. ad Tertull. de Poenit. 38 Therefore they abuse that division whosoever say that those are the parts of that saving Repentance by which we return unto God 39 For from that can Faith by no means be excluded for without Faith Repentance cannot be Repentance unto life Acts 11.18 40 Tears are good if thou dost acknowledge Christ Ambros in cap 24. Luc. 17. 41 But that which is annexed is farre worse If those actions of the Penitent or Repentant are made to have the force of an Element or the Materiall not onely signifying but also causing and effecting remission of sinnes in the Sacrament of Penance and the voice of the Confessour absolving be added hereunto as the Formall Concerning which there is wonderfull great difference amongst writers 42 For thus we should attribute unto our own endeavours and merits that remission of sinnes which the Scripture appropriateth unto Christ and his merit apprehended by Faith 43 Contrition is required in our Conversion not as the cause and merit of our reconciliation with God but in respect of order 44 Christ preacheth the Gospel but it is to the poore he healeth but it is the humble in heart he preacheth libertie but it is to the captives he preacheth sight but it is to the blind he preacheth binding-up but it is to the broken in heart Isai 61.1 Matth. 11.5 To the broken in heart that is to those that know and acknowledge their own spirituall povertie captivitie and blindnesse and therefore are contrite and broken in heart 45 To this Contrition belong Acknowledgement of sinne sense of Gods wrath grief and anguish of a terrified conscience detestation and flight of sinne as also outward signes of Contrition Tears fasting beating of the breast sackcloth c. 46 But there is a great difference between the Contrition of the Good and Godly and the Contrition of the Hypocrites and Ungodly 47 The Contrition of the Godly ariseth from the speciall operation of the Holy Ghost but the Contrition of the Ungodly and Hypocrites ariseth for the most part from the old man and from the naturall povvers of free-will 48 The Godly in the terrours of Conscience have an eye unto the principall Object of sinne that is God himself and are onely grieved that they have offended him But the Hypocrites contrarily are more afraid of the judgement of their own minds and the judgements of other men and they are vexed more with the consideration of the punishment then of the sinne 49 The Godly have an eye not onely to their Actuall sinnes but also to Originall the fountain of all Actuall not onely to outward offenses but also to their inward corruptions not onely to the punishments of this present life but also of the life to come But the Hypocrites make confession onely of their outward offenses and that in a negligent manner and for the most part they think onely upon the punishments of this present life but if aâ— any time their thoughts be bent upon the consideration of eternall punishments they are carried headlong into the gulf of despair 50 The Godly confesse and acknowledge God to be just that his judgements are just But it is the propertie of Hypocrites to extenuate their sinnes and to challenge Gods justice 51 But yet we must beware that we make not one Contrition Legall