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-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
Dispensation his good will pleasure in that which is Good and by way of Permission onely in that which is â—vil 66 This Permission is not as of one imprudent or simply unwilling or not caring or idly looking on or opening a wide field to the Plots and machinations of men and Satan but it is the Permission of a most just judge and avenger and also a most wise ruler and governour 67 God doth in such manner punish sinnes with sinnes that yet he is not the cause of sinne 68 And seeing that the divine Providence doth not exclude the Second causes neither change their qualitie according to the ordinarie manner Hence it is that in respect of the Particular causes some things may be said to be fortuitous and casuall which yet come under the order of the Vniversall cause 69 Chance and Fortune are the voice and words of Humane ignorance August 5. de Civ Dei cap. 9. 70 The holy Meditation upon the divine Providence may effect thus much in us That we be neither lift up in prosperitie nor cast down with despair in adversitie 71 Let us wholly commit our selves and all that is ours unto his care who hath such a care of every one of us as if he had but one to take care of and such a care of all that he forgets not to take care of every one CHAP. VII Wherein are contained Theologicall Aphorismes concerning ELECTION and REPROBATION 1 PRedestination is a certain peculiar act of the divine Providence about the salvation of men 2 By it the reasonable creature is directed to an end which exceedeth its proportion to wit unto eternall life 3 In which sense Predestination is made part of the divine Providence Thom. p. 1. q. 23. art 1. 4 The doctrine of Predestination is not to be involved or concealed in the cloud of silence seeing that it is in Scripture evolved or revealed by the Holy Ghost 5 But we must handle it soberly reverently and prudently 6 Let us speak not what and as much as the curiositie of mans heart desireth but what and asmuch as the Holy Ghost teacheth 7 Predestination or Election is called The Enrolling Registring or writing of our names into the Book of life 8 But yet this Book of life serveth not to put God in minde of some lest he forget them but it signifies the Predestination of those which shall inherit everlasting life Aug. 20. de Civ Dei cap. 15. 9 As therefore none of those that are elected do perish So of those that have their names written in the Book of life none are ever blotted out 10 But they are Properly and according to the phrase of Scripture said to be written in the Book of life who cleave unto Christ by Faith and Perseverance 11 Election as well as Creation is the immediate action of one and the onely true God alone 12 Which belongeth also to the Sonne of God not onely as he is one with the Father and the Holy Ghost but also as he is appointed to be the Mediatour 13 In which sense we are said to be elected not onely by Christ but also in Christ. Ephes. 1.4 14 And it is an Action not Emanant but Immanent 15 And it is also Ordinate whence it is that the elect are said to be ordained to eternall Life Act. 13.48 16 The reason and manner of this order is made manifest unto us by the Gospel by which the Mystery of our salvation which was kept secret since the world began is now made manifest Rom. 16.26 27. 17 In which sense we are said to be elected according to the Purpose and Foreknowledge of God Ephes. 1.11 and 1. Pet. 1.2 18 That Purpose is the counsel and good pleasure of God concerning the salvation of men by faith on Christ. 19 Gods Election is meerly of his grace not according to any merits of works foreseen 20 The onely cause and foundation of this grace is Christ. In him the beloved we are freely beloved Ephes. 1.6 21 But inasmuch as Christ profits no man without Faith Therefore the mention of Christ in this businesse doth include the action of Faith 22 In which sense we are said to be elected not onely in Christ but also through Faith 2. Thesâ— 2.13 23 Again Because the end of Faith I do not mean such Faith as is temporarie and endureth but for a time but that which persevereth and continueth unto the end is Eternall Life Therefore when we name Faith we understand Perseverance also 24 The end of Election in respect of our selves is sanctification in the kingdome of Grace and glorification in the kingdome of Glory 25 The end of our Election in respect of God is the glory of God and the cleare manifestation of his mercy 26 God willeth and earnestly willeth the life of a sinner but he willeth also his conversion by the word and the Holy Spirit 27 If the sinner refuseth and rejecteth the word and resisteth the Holy Spirit and so is not converted then God willeth the death of the sinner and that most justly 28 These things are not repugnant the one to the other but do manifest unto us the wonderfull temper of Gods mercie and justice 29 What some produce concerning the hidden will of God contrary to his will revealed in his word That inasmuchas it is not revealed is not without just cause hidden from the godly 30 Neither doth God in word onely testifie unto us that he earnestly desireth the salvation of all men but also in deed and in truth 31 The first Adam was created after the Image of God whereof immortality was a part 32 All men were in the loins of their first Father Adam Therefore in him they may be all said to have been created after the Image of God unto immortalitie 33 What Christ by his precious bloudshedding purchased for all That the Holy Ghost in the precious treasure of the word offereth unto all 34 The Gospel is offered unto all and in the Gospel the benefits of Christ and in them the grace of God and in that eternall life 35 And thus the love of the Father the satisfaction of the Sonne and the calling of the Holy Ghost are allwaies joyned together 36 That calling in it self and of it self in respect of God which calleth is Vniversall For it is his good will and pleasure that the Gospel should be preached unto all 37 But it is made Particular by the fault of men who by their detestable contempt of the word rob themselves and their posteritie of so great a treasure 38 In which sense such are said to judge themselves unworthy of everlasting Life Acts 13.46 39 If we descend unto particulars we confesse that there are many things yet obscure which hereafter shall be made manifest unto all in the light of glory 40 Neither is the Grace of God which calleth all to be depressed nor the Power of Freewill accepting Grace to be extolled 41 Let the salvation of men
with God 74 The Holy Ghost without us worketh in us to will that which is good And when we will and will after such and such a manner it is he that worketh together with us to enable us to work 75 For the children of God are so moved to working that they also have a part in the working August de corrept grat cap. 2. 76 This may be called Libertie or freedome from the service of sin For where there is the Spirit of God regenerating and illuminating a man there is Libertie or freedome 2. Cor. 3.17 77 But yet that Libertie or freedome of the Will being freed standeth still in need of the aid and guidance of the Holy Ghost 78 For seeing that even in the regenerate the flesh lusteth against the spirit and the spirit against the flesh Gal. 5.17 Therefore they are not fully free from all sinne 79 In the spirit of the regenerate there is a free servitude and in the flesh of the regenerate there is a servile freedome 80 In the other life at length the regenerate shall obtain full and plenarie libertie or freedome of will by which they shall be freed not onely from the service of sinne but also from all manner of sinne from all miserie and from all fear of falling 81 Which may be called a Libertie or freedome from sinne and muâ—abilitie 82 By which they shall not onely not sinne nor onely have power not to sinne but also have no power to sinne at all To that Libertie freedome Christ bring us who is the authour of our Libertie and freedome CHAP. XI Wherein are contained Theologicall Aphorismes concerning the LAVV. 1 THe Word and the Sacraments serve for the repairing of man being soveraign Antidotes and preservatives against the poyson of sinne and our spirituall diseases 2 The Word is reduced to two chief heads the Law and the Gospell 3 By the Law we come to the knowledge of our diseases and by the Gospell we are directed to our Physician 4 For the Law was given by Moses but Grace and truth by Jesus Christ. John 1.17 5 The Law which was given by Moses is divided into the Morall the Judiciall and the Ceremoniall 6 The Morall Law was onely repeated by Moses by a solemn promulgation for it was at first ingraven in the heart of man 7 And it is the Glasse of Gods Eternall justice The glasse of Natures perfection such as it was before the fall The glasse of Sinne and the inward corruption of Nature since the fall The glasse of Obedience which the regenerate are to perform and The glasse of Perfection which shall follow in the life to come 8 They which would have this Law to be thrust out of the Church deserve themselves to be thrust out of the Church 9 For they gainsay Christ who began his preaching from the expounding of the Law Matth. 5.6 7. 10 They gainsay the Apostles who preached Repentance and Remission of sinnes in the name of Christ. 11 The Law is indeed a Glasse to behold Sinne but it is not a remedie to cure sinne 12 But yet unlesse we first come to a sight of our sinne we can have no desire or will to seek for a remedie 13 For They that be whole need not a Physician Matth. 9.12 that is They that think themselves to be whole for indeed all men are not onely sick but even dead in their sinnes 14 The Law was given that we should seek for Grace August dâ— Spir. lit cap. 15. 15 What the Law commands Faith obtains Idem Homil. 29. in Joan. 16 By the Law sinne is made known unto us and by Faith it is abolished Ambros. in 3. cap. Rom. 17 And therefore the ministerie of death was in this regard necessarie that we might desire and seek for life in Christ. 18 God poureth not the oyl of of Mercie but into the vessell of an humble and contrite heart Bern. serm 3. in Annunâ— Col. 113. 19 God doth not pardon unlesse thou dost first acknowledge thy sinnes neither doth he cover them unlesse thou dost first lay them open neither doth he send comfort unlesse thou beest first grieved for them 20 The Law is the perfect way to Eternall life but it was weak through the flesh Rom. 8.3 And therefore it is not available for us unto Eternall life 21 The Law is spirituall It requires intire obedience of body of soul and spirit inward and outward throughout all the parts of our life It requires that our thoughts words and deeds be spirituall It requires soundnesse and perfection of Nature every way 22 But we are carnall Rom. 7.14 We are born flesh of flesh John 3.6 Neither are we altogether freed from the old flesh in this life 23 Therefore we cannot fulfill the Law in this life 24 There is no man that sinneth not 1. Kings 8.46 Now we know that To sinne and To fulfill the Law these are contrarie the one to the other Therefore there is no man that can fulfill the Law 25 That every mouth may be stopped and all the world may become guilty before God Rom. 3.22 26 God by the word of the Law hath concluded all under sin Rom. 11.32 Galat. 3.19 27 The Rule of the Affirmative precepts or commandments is thaâ— First Of the loving and fearing God above all things 28 The Rule of the Negativâ— precepts or commandments is that Last Of not coveting August de perfect just 29 Therefore the Affirmative precepts or commandments are not satisfied or fulfilled by the love and fear of God begunne in us in any kinde whatsoever 30 Neither are the Negative precepts or commandments satisfied or fulfilled by our abstaining from outward offences in any kinde whatsoever 31 Though we should begin our outward obedience in never so great a measure and eschew outward offences yet still we should fail in the first and last commandments 32 Therefore in the Decalogue or Ten Commandments there is expresse mention made of the outward and grosser offences that the minde of man may conceive by the judgement of God what to judge of the grievousnesse of inward offences 33 Before God he is an Adulterer not onely that lies with another mans wife but whosoever looketh on a woman to lust after her Matth. 5.28 34. Before God he is a Thief not onely that takes another mans goods from him by force but whosoever doth usurp them by coveting them in an unlawfull manner 35 Gods Laws and commandments do not onely binde the hand and the other outward members but the whole man 36 Who can say I have made my heart clean I am pure from sinne my heart is free from concupiscence Prov. 20.9 Who then can boast that he is not a transgressour of the Law 37 Therefore the promises of the Law profit us nothing 38 But in Christ All the promises of God are Yea and Amen 2. Cor. 1.20 39 For what the Law could not do God sending his Sonne hath done for us Rom. 8.3
former ages or whether they be at this day yet living 25 But it is necessarie that this consent be grounded on the Catholike writings of the Prophets and Apostles which are the onely foundation of the Church 26 It is called Apostolike in respect of the Doctrine of the Apostles because it began in the New Testament to be propagated by the Apostles which taught none other things then those which the Prophets and Moses did say should come Act. 26.22 And because it is yet at this day gathered together by the Doctrine of the Apostles sounding in the Scriptures 27 From whence it may be easily gathered what are the true Characters and signes of the True Church to wit The pure preaching of the Word the Lawfull administration of the Sacraments 28 For seeing that the Church is nothing else but a Companie of such as professe the true Doctrine of Christ publikely and use the Sacraments lawfully and there is no surer note of a thing theÌ„ its Forme Therefore we conclude that these and no other are the true proper and genuine Characters tokens and cognizances of the Church 29 If there be assigned any other as the Catholike name Antiquitie Duration Amplitude Succession of Bishops Temporall felicitie c. I say These are common to other Societies and Companies as well as to the Church neither are they of any force to prove a true Church unles they exactly agree and are joyned with the other notes before mentioned by us 30 Wherefore we thought good to note the words of Stapleton in relect princ fid Controv. 1. Quaest. 4. Art 5. pag. 113. Even as saith he little children do distinguish a man from a beast by the externall lineaments of body and outward figure of a man because they are led onely by their sense And those which are of riper yeares and have the use of reason but yet are rude and unlearned do it by operations of life functions which are onely proper to a man as to speak like a man to walk like a man c. But they which are wise prudent whose judgement pierceth deeper do it by prudence and understanding and other endowments which are proper unto man after a farre more excellent manner 31 So the Church of Christ is by those that are wise and Spirituall such as are the Teachers and Pastors of the Church known by the sound Doâ—trine and the right use of the Sacraments But as for those which are unlearned weak and little in Faith who are not able to judge of the Doctrine it selfe considered in its causes principles and meanes as also those which are without Faith who know little or nothing of the Church they judge onely by the outward face and appearance and by the multitude of the people which beleeve and their Pastors 32 This Similitude or Comparison of Stapletons we thought worthy to be noted For from hence it may be concluded that our notes of the true Church are proper genuine well beseeming spirituall men but theirs are doubtfull and uncertaine 33 The outward shew and face of the Church shadowed ouâ— by lineaments we willingly grant unto them But as for the Soule thereof that must they leave unto us 34 Hither belongeth that which Bellarmine himself openly confesseth That by those notes and markes by him assigned it is not provâ—d evidently to be true That the Church of Rome is the true Church of God but yet it is made evidenâ—ly credible Libr. 4. de Eccl. cap. 3. Col. 210. 35 Furthermore seeing that the Gospell is not preached nor the Sacraments administred with like sinceritie in all particular Churches but the â—eaven of humane traditions and inventions is mixed with the pure masse of Gods Word Therefore in this respect and in this sense the Church is said to be more pure or more impure comparing one with another 36 So Christ would have the Scribes and Pharisees to be heard Sitting in Moses Chaire Matt. 23.2 that is delivering the Doctrine which Moses delivered according to the interpretation of Biel. 4. Sent. Dist. 1. Quaest. 4. Art 3. But withall he gives an Item to beware of the leaven of the Pharisees that is their false Doctrine Mat. 16.6 37 God can even by a corrupt Ministerie beget spirituall children unto himself Ezech. 16.20 38 The eares of the hearers are many times more pure then thâ— lips of the teachers 39 So the Popish Church is not a true and pure Church But yet in former ages under Poperie did God gather and even at this day still doth gather unto himself a Church 40 Our Churches are gone out of the Romish Babylon according to Gods command Jerem. 15.19 They have taken forth the precious from the vile They have accepted and do still professe and maintain the writings of the Prophets and Apostles and the Doctrine which is conformable and agreeable unto them separating them from the leaven of humane traditions 41 Can any one then deny that our Church is Apostolike Such as the doctrine is such is the Church The Doctrine is Apostolike And therefore our Church is also Apostolike 42 Let them therefore either convince us out of the writings of the Prophets and Apostles to have departed from the Doctrine of the Prophets and Apostles or let them not deny unto us the name of Catholike and Apostolike Church 43 And here we would have it accurately to be observed what the Acts of the Dyet at Ausburg Ann. 1530. do witnes How that the chiefest of our adversaries there confessed that the confession of our Faith could not be refuted out of Scripture 44 Hither will we adde out of S. Augustine Epist. 166. that In the Scriptures we have learned Christ in the Scriptures we have learned the Church· And why then do we not in them retaine both Christ and the Church 45 And againe we have another saying out of S. Augustine De unitat Eccl. Cap. 2. which makes against them Between us saith he and the Donatists the Romanists the question is Where the Church is What then shall we do Shall we seek it in our owne words or in the words of our Lord which is the Head of the Church In my judgement we ought rather to seek it in his words who is Truth it self and best knows his own body 46 And further we urge upon them that Exclusive particle of Saint Chrysostome Hom. 49. oper imperf in Matth. They which would know which is the true Church of Christ can know by no other means but Onely by the Scriptures 47 The word of God which this day is not extant but in the writings of the Prophets and Apostles is the seed the foundation and as it were the soul of the Church If the Church departeth from the tract thereof it departeth into errour and that so much the more grievous by how much the more remote and distant from the sinceritie of the word 48 From whence it may be easily gathered what we are to determine concerning that