conceive Lomb. 1. Sent. Dist. 37. 31 Neither yet must we conceive that God is as it were diffused through space of places by any corporeall substance so that he is half in one part of the world and half in the other and all in all But he is all in heaven all in earth every where all in himself and contained in no place August Epist. 57. ad Dard. 32 Neither yet suffereth he mixture with other things nor is infected by other things But he is within all creatures and yet not included without all creatures and yet not excluded 33 The Goodnesse Wisdome and Power of God is understood by his Providence over the creatures His Mercie Justice and Truth by the Government of the world whereby those which were more wise amongst the Gentiles were brought to acknowledge all these 34 In the book of Scripture concerning these and other attributes of God there are testimonies extant for number more for authoritie more waightie and for perspicuitie more cleare 35 Forasmuch as God is Immutable therefore these Attributes of God are not qualities in God but they are the very Essence of God Wisdome is not any thing superadded unto Gods Essence but his very Essence 36 There is nothing in God which is not God himself Bern. Serm. 80. sup Cant. 37 Let us understand if we can and as farre as we are able That God is Good without Qualitie Great without Quantitie Creatour without Indigencie Present without Position of place Containing all things without Habit Every where all without Place Everlasting without Time Making all things mutable and yet himself Immutable and suffering in nothing August 5. de Trin. cap. 1. 38 That there is One onely true God The Catholike Church beleeveth professeth being taught it of God himself in the Holy Scriptures 39 With this Vnitie of unities that I may so speak in the Divine Essence the Trinitie of Persons doth well agree without repugnancie The Father the Sonne and the Holy Ghost are that One onely true God 40 We say that there are Three Persons but not to the prejudice of the Vnitie in Essence We say that there is One God but not to the confounding of the Trinitie Bern. lib. 5. ad Eugen. 41 Doest thou demand how this can be Let it be sufficient for thee to beleeve that it is so To make search beyond the bounds and limits of the word it is Rashnes To beleeve that it is so as it is said it is Pietie To know it it is Life eternall Bern. l. d. 42 The Essence of the Father of the Sonne and of the Holy Ghost is all one but to be the Father and the Sonne and the Holy Ghost is not all one 43 I and my Father are one saith the Sonne Joh. 10.30 In that he saith One he hath respect to the Vnitie of Essence and delivereth thee from Arius In that he saith Are in the plurall number he hath respect unto the Distinction of Persons and delivereth thee from Sabellius August lib. 5. de Trin. c. 9. 44 Neither must we so think upon One God as to forget the glorie and brightnesse of the Three Persons Nor must we so distinguish the Three Persons but that still we have our thoughts upon One God Nazianz. Serm. de Sacr. Bapt. 45 Let us beleeve one Divinitie without separation of confusion distinct So that we neither think that there is a single Person in the Trinitie nor a threefold substance in the Unitie but so assigne a Pluralitie unto the Unitie that we take not an equalitie from the Trinitie August Serm. 29. de temp 46 The Father is made of none neither created nor begotten nor proceeding The Sonne is of the Father alone not made nor created but begotten The Holy Ghost is of the Father and of the Sonne neither made nor created nor begotten but proceeding Athanas. in Symb. 47 We must so avoid in these divine matters the name of diversitie that we take not away the Vnitie of Essence We must avoid the name of Separation and Division that we take not away the Simplicitie of the Divine Essence We must avoid the name of Disparitie that we take not away the Equalitie of Persons We must avoid the name of Alienietie or Discrepancie that we take not away the Identitie of Essence We must avoid the name of Singularitie that we weaken not the Deitie which being but One is common to the Three Persons 48 We must so avoid Termes of Vnitie that we take not away the Number of Persons We must so avoid Termes of Confusion that we take not away the Order of Persons We must so avoid the name of Solitarie that we take not away the Fellowship of the Three Persons Th. p. 1. q. 31. art 2. 49 It is well said by S. Augustine that the Essence is predicated of the Father of the Sonne and of the Holy Ghost but neither as a Genus of his Species nor as a Species of an Individuum nor as the Whole of its Parts but after another ineffable and incomprehensible manner 50 We must not therefore denie the Sonne to be Eternall because he is begotten of the Father For he is begotten from all Eternitie 51 The Eternall Father begetteth the Eternall Sonne 52 We must understand the Begetting of the Sonne without passion without time without flowing without separation Damasc. lib. 1. Orthod fid c. 8. 53 Notwithstanding the Sonne is properly said to be begotten The Word is properly the Sonne of God And therefore he is truely properly begotten of the Father 54 But observe both here and elsewhere whatsoever is translated from the creatures unto God is first to be purged from all imperfections and then at length that which is perfect is to be attributed unto God Zanch. 6. de trib Elohim cap. 7. 55 The sayings of the ancients That the Sonne proceeded out of the intellect or minde of his Father are not bitterly to be inveighed against for they intended chiefly to shew his impassibilitie in that he was begotten Nazianz. Orat. 2. de Filio Basil. sup 1. Joan. 56 Neither yet are these things to be stretched too farre but piously they ought to be expounded 57 To speak worthily of the Persons it surpasseth the strength of reason and goeth beyond the wit of man What it is to be Begotten what it is to Proceed I professe I know not Rob. Holcoth q. 10. determin referent Biel. 1. Sent. dist 13. q. un 58 Let us gather from what hath been said this Definition GOD is a Spirituall Essence Simple Intelligent Eternall True Good Just Holy Chast Mercifull Most free of Infinite Wisdome Power another from all creatures of the world and all bodies The Father Eternall who of his own Essence from all Eternitie begot the Sonne his substantiall Image And the Sonne begotten of his Father from all Eternitie And the Holy Ghost proceeding from the Father and the Sonne Creatour and Conserver of all things Redeemer and sanctifier of the Church one
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
be acknowledged to be the meere gift of Gods grace But let the damnation of men be attributed meerely to their own fault 42 The judgements of God we must allwaies acknowledge to be just allthough they are not allwaies manifest unto us 43 Gods grace preventeth and prepareth us before we can be able it worketh in us that we may be able and it worketh with us whensoever by his gift we are enabled to do any thing that is good 44 As God in time doth justifie men and save them So also from all eternitie he decreed to justifie them and save them 45 The action of God in time is as it were a Glasse wherein we may behold his decree concerning that action made from all eternitie 46 The reason whereof is the immutabilitie of his divine will 47 Therefore as God saveth all those and onely those that with perseverance beleeve on Christ in time So also he purposed from all eternitie to save all those and onely those that with perseverance unto the end shall beleeve on Christ that is He elected them unto eternall life 48 Therefore let us with sobrietie beginne the doctrine and meditation of Predestination from the wounds of Christ. 49 In the light of the word there shineth unto us the true light which is Christ and in Christ the love of God electing us unto salvation 50 Without the path and light of the word whatsoever we can think or imagine in our hearts whatsoever we can speak or utter with our lips is but darknesse and errour 51 But on the other side if we follow the light of the word we shall neither decline to the right hand of presumptuous temeritie nor to the left hand of carnall securitie CHAP. VIII Wherein are contained Theologicall Aphorismes concerning the Image of GOD in MAN before his Fall 1 THe Creation of man after the Image of God in time followed after the decree of Predestination made without time 2 I could wish that this Image of God in the first man were so obvious to our understanding as it was sometimes glorious to the procuring of grace and favour to the whole stock of man 3 But alas to our grief we may speak it The knowledge of that is quite fled from our understanding the possession whereof we lost long agoe 4 And our discourse concernning that is not unlike unto theirs who being prisoners in a dark and deep dungeon make enquirie after the excellencie of the light which is altogether unknown unto them 5 That Image of God according to the Apostles exposition is the Image of Righteousnesse and true Holinesse Ephes. 4.24 6 The Image of God is repaired in those that are regenerate and born again by the renewing in knowledge Coloss. 3.10 7 That light of divine knowledge is not a propertie created together with the soul of man after the fall but it is the conformitie of the regenerate unto God by the gift and illumination of the Holy Ghost 8 Whereupon it follows that the Image of God is not to be defined by those things which essentially may be found in the soul of a man unregenerate 9 That Primitive righteousnesse and holinesse in which the Apostle placeth the Image of God doth comprehend the light of divine knowledge in the minde full conformitie unto the Law of God in the will and rectitude of all the powers and affections of the soul in the heart 10 Man was a lively mirrour of divine wisdome goodnesse charitie righteousnesse holinesse and puritie 11 His Reason was perfectly subject unto God his Will unto his Reason and his Affections and other powers unto his Will 12 There was in man no servile fear no sorrow but blessed rest and perpetuall exultation in God his Creatour 13 He had the knowledge of God not onely from without in the book of the creatures but he had also within himself inward impressions and lively characters of divine knowledge 14 Man bore the Image of God as a Sonne doth his Fathers to whom he oweth duty and love as a Servant his Masters to whom he oweth reverence and fear as a Souldier his Captains to whom he oweth obedience and fidelitie as a Steward his Lords to whom he is bound to give an exact account of his stewardship 15 Mans outward nakednesse was a signe of his innocencie and inward puritie His dwelling in Paradise did manifest his inward rest and felicitie 16 There was no motion in his body whereof he needed to be ashamed He thought there was nothing in him stood in need to be covered because he felt within himself nothing that stood in need to be bridled August 11. de Gen. ad lit cap. 1. 17 It cannot stand with the perfection of the first man that we should attribute unto him any discord or jarre of the superiour and inferiour powers of his soul. 18 Neither do they teach sound doctrine that say That any disease or maladie was cured or repressed in the first man by the Antidote of originall righteousnesse 19 They deserve to be hated of God whosoever dispute and hold That any evil concupiscence and such as was odious unto God was to be found in man at the first considered in his pure Naturals by reason of the matter whereof he was made 20 To hold and say that from the condition of the matter whereof man was made any concupiscence of it self evil did arise in him is injurious to the God of Nature 21 Neither can it stand with the wisdome and power of God that beside his intent any evil concupiscence should arise from the condition of the matter 22 For who can with patience heare the works of God thus blasphemed We looked for an Amphora The wheel went round about In stead of look't for Amphora A Pitcher there came out 23 What can arise beside his intent without whose intent nothing can arise 24 Those reliques of the divine Image which such as they are are still in man ever since his fall are naturall unto him Therefore certainly that originall and primitive rectitude was naturall unto the first man 25 For in those things which are Homogeneall or of the same kinde we argue truly from the Nature of the part unto the Nature of the whole 26 The Image of God might have been propagated if man had stood unto his posteritie by naturall generation And now those things which are propagated naturally are themselves also naturall 27 From all which it is apparant That the Image of God was not any externall supernaturall ornament of the first man as a Virgins garland or Sampsons strength but a kinde of beauty internall and created together with him 28 And yet it is not the very substance of man or any essentiall part of him 29 Man is said to have been created after Gods Image Therefore Man himself is one thing and the Image of God in him is another 30 Holinesse and Righteousnesse are onely in God by way of Essence in Man they are not but by
way of Inherence 31 Immortalitie was a part of that divine Image For God created man to be immortall and made him to be an Image of his own Eternitie Wisd. 2.23 32 That death of the body unto which we are all subject since the fall of Adam is not the naturall condition of man But it is derived upon us as a punishment for the wickednes of his transgression 33 It is not a debt due unto our nature as it was at first created by God but it is our just merit and wages for falling away from God 34 At what time man opened the gate of sinne unto Satan knocking death entred in upon him and so passed upon all men Rom. 5.12 35 That immortalitie unto which man was created as likewise the whole Image of God was a naturall and internall propertie of the humane nature 36 In the body there was a most exact harmonie of all the qualities and it was governed by the soule which was created after the Image of God unto immortalitie 37 As therefore since the fall VVee are by nature the children of wrath Ephes. 2.3 So before his fall the first man was by nature the Son of grace and life 38 But the Degree of Immortalitie which was in our nature at the first institution and the degree that shall be at the perfect restitution are farre different the one from the other 39 The Immortalitie of the first man was That hee had power not to die but the Immortalitie of the Elect shall be hereafter That they cannot die August 6. de Gen. ad lit cap. 25. 40 And further seeing that Immortalitie is a part of the divine Image from hence it is apparant That even in the body of man there is some glimpse of the divine Image 41 The comlinesse of the clay did argue also the beauty of the soul. Bern. Serm. 24. Sup. Cant. Col. 564. 42 If any one ask whether Eve was made after the Image of God or no we answer that the name of Image is taken two wayes 43 Primarily and properly the Image of God was resplendent in the conformitie of the soule and all the powers faculties of man with the Law of God which was common to both sexes saving the diversitie of degrees 44 Secundarily the Image of God was resplendent in that externall priviledge of Dominion and rule the eminencie whereof properly belonged unto the man 45 And that there might be nothing wanting to mans felicity beside the grace of soule and body God added also the grace of place for he gave him his dwelling-place in Paradise 46 Man was created by God partly Spirituall and partly Corporeall Therefore God gave unto him also a twofold Paradise both a Spirituall and a Corporeall 47 The Corporeall or Terrestriall Paradise was a Type and School of the Spirituall and Celestiall Paradise that is great tranquillitie and joy in the minde of man 48 If any man be desirous that we should show unto him in what part of the earth the Corporeall Paradise was situate That we will doe if he will first plainly show unto us the situation of the earth as it was before the floud 49 That the garden of Paradise is yet extant and to be seen then will wee beleeve when any man can bring us a bough or a branch from thence or else demonstrate it unto us upon a good foundation 50 It is certain that Henoch and Elias live in Paradise But in what Paradise Not the Terrestriall but the Celestiall where Christ promised the good thief that hee should be Luk. 23.43 51 There were two trees especially which were a great grace to the garden of Paradise to wit the tree of Life the tree of Knowledge of good and evill Gen. 2.9 52 In the tree of Life there was set before man a Preservative against sicknesse and old age as also a Type of eternall beatitude 53 The tree of Knowledge was mans Temple and Altar and the service which he was to have performed unto God was To abstain from the fruit thereof 54 After mans fall it was so called from the Event For by tasting of the fruit thereof man learnt by wofull experience what a great good he had deprived himself of by reason of his sinne and what a great evil he drew upon himself by his disobedience 55 As concerning the question about the production of souls whether by way of Propagation or by a dayly and immediate Creation we do not dislike the modestie of those which say That it is sufficient for them to beleeve and know whither they shall come by living a godly life although they be ignorant from whence they came August 10. de Gen. ad lit cap. 23. 56 Let me be ignorant of the originall of my soul if so be that I can come to the knowledge of the propagation of originall sinne and the redemption of souls Aug. Epist. 157. ad Optat. 57 If by the Image of God we understand according to the Scripture phrase true righteousnesse and holinesse The Holy Ghost witnesseth that we have lost it and we finde it true by wofull experience 58 For what is Originall sinne but the losse and want of the diâ—vine Image which succeeded in the place of Originall righteousnesse 59 This doctrine concerning the Image of God leads us as it were by the hand that so we may come to the knowledge of Gods mercy and our own misery and further establisheth our hope 60 All laud and praise be given to God the Father God the Sonne and God the Holy Ghost To the Father which created us in Adam after his own Image to the Sonne which merited for us the renewing of that Image and to the Holy Ghost by whom this Image beginneth again to be renewed in us CHAP. IX Wherein are contained Theologicall Aphorismes concerning ORIGINALL SINNE That is The Fall of our first parents and the corruption of nature which followed thereupon and is propagated unto their posteritie 1 THe first man continued not in the integritie and perfection wherein he was created and therefore it descended not upon his posteritie by any right of inheritance 2 He followed the deceitfull perswasion of the Serpent and so fell into sinne and the transgression of Gods commandment 3 In that naturall Serpent the infernall Serpent lay lurking 4 So then the Serpent which by his subtiltie deceived our first parents was disguised For there was a Divell in the shape of a Serpent 5 He sets upon the woman first being the weaker and not to be compared with man for the gift and endowment of wisdome 6 By a treacherous and deceitfull question about the meaning of Gods commandment he sollicits her to a very dangerous kinde of doubting 7 Outwardly with a faigned voice he propounds a question unto her Inwardly he wounds her soul with venomous darts and inspires into her the poison of doubting 8 Afterwards being grown more audacious and bold by reason of his successe he turns Eveâ— doubting into
most frequently taken for the whole Sacramentall action but sometimes improperly and by a Synecdoche it denoteth one essentiall part of the Sacrament to wit the outward and visible signe or as Ireneus speaketh lib. 4. cap. 34. the terrene matter 16 So also the Matter of the Sacrament or the Sacrament as concerning the thing denoteth the saving fruit of the Sacrament and sometimes the other essential part of the Sacrament to wit the heavenly matter 17 But the Sacraments are to be defined by actions For wheresoever the Sacraments are instituted there are certain actions prescribed and required neither have the Sacraments their essentiall integritie unlesse those actions prescribed by God be also added 18 Now these actions are sacred and solemn because instituted by God because in them God worketh with us and in them we have to do with God 19 God it is who not onely at the first did institute the Sacraments and commend them unto his Church but also doth even to this day dispense heavenly benefits by them by the mediation of mans ministerie 20 The Sacramentall dispensation doth consist in Giving and Receiving 21 The Giving doth denote the action of him that doth administer prescribed by God The Receiving doth denote the taking of the Sacrament 22 In both we must distinguish between the Thing and the Manner of the thing Giving and Receiving are simply necessarie but the Manner of giving and receiving admits of some libertie 23 To God alone is the power of instituting Sacraments to be ascribed 24 For it is one and the same who doth conferre grace and institute the means of grace 25 Well therefore saith Thomas p. 3. q. 64. art 2. The vertue of the Sacraments is from God alone Therefore God alone is the Institutour of the Sacraments 26 Where also he addeth these things worthy our remembrance The Apostles and their successours are Gods Vicars as concerning the regiment of the Church instituted of God by Faith and the Sacraments of Faith Wherefore as it is not lawfull for them to constitute another Church so neither is it lawfull for them to deliver any other Faith or institute any other Sacraments But the Church of God is said to be built and constituted by the Sacraments which flowed from the side of Christ hanging on the Crosse. 27 God also doth dispense the Sacraments not Immediately but Ordinarily by the Ministers of the Church 28 For they are the dispensers or Stewards of the mysteries of God 1. Cor. 4.1 and Labourers together with God 1. Cor. 3.9 29 Seeing then the Minister is here an Agent not in his own name but in Gods name Therefore his worthinesse or unworthinesse can nothing adde to or take from the efficacie of the Sacraments 30 The Sacraments for vertue are the same Although the Minister be too too blame 31 The Ministers work here but as Instruments Now we know that instruments work not according to their own proper form but according to the vertue of him that moves them Thom. p. 3. q. 64. art 5. 32 From whence are these similitudes of the Ancients How that the life of the Minister doth no more take away the benefit of the Sacraments no more I say then a dunghill or dirty place by which the sunne passeth doth pollute and defile the light thereof And again How that it matters not whether the water be conveyed through a pipe of stone or a pipe of silver And again How that the figure and impression of the seal is all one whether it be made with a gold ring or one of iron August Tract 5. in Joan. lib. 3. de Bapt. cap. 10. Nazianz. orat de Bapt. 33 And this also we adde concerning the Intention of the Minister That it is not absolutely necessarily required to the perfection and fruit of the Sacrament 34 For that Non-intention if I may so speak is a species of blemish or malice in the Minister What then is true of the Genus is also true of the Species 35 Furthermore the Sacraments were instituted onely for men and such men as are living Therefore they are onely to be administred unto such 36 Two things are required unto a Sacrament The Word and the Element or outward visible thing 37 Let the Word be added unto the Element it becomes a Sacrament Aug. de cat c. 3. tract 80. in Joan. 38 By the Word is understood 1. Gods institution by which the Element having received the calling of God as Irâ—neus speaketh l. â— cap. 34. is separated from common use destinated to a Sacramentall use 2. The proper promise of the Gospell which is to be applyed and sealed by the Sacrament 39 And therefore we must judge of every Sacrament by Gods institution or which is all one by the proper place in which Gods institution is described and set down 40 And because every Sacrament hath its own peculiar institution therefore also it hath its own peculiar administration as its proper form 41 And therefore the substantiall words of the institution of the Sacrament are in no wise to be altered or changed 42 The Sacraments in the Old Testament are two as likewise also in the New 1. Circumcision in the Old unto which answers Baptisme in the New and the Paschall Lambe in the Old unto which answers The supper of the Lord in the New 43 If any other be added unto these they want either Gods institution or the outward Element or the proper promise of the Gospell 44 The Ends of the Sacraments are many but two onely are Principall the rest are Subordinate and lesse-principall 45 The First Principall end is That the Sacraments may be the instruments means and conveyances or conduits by which God exhibiteth offereth and applieth unto those that beleeve the proper promise of the Gospell concerning remission of sinnes justification and life everlasting 46 Whatsoever is competible and agreeable unto the Word that also is not to be denied unto the Sacraments which are the visible word But the word of the Gospell is such an instrument And therefore also the Sacraments 47 By the Sacraments we are received into the Covenant of God and are preserved in it But that Covenant is the Covenant of grace And therefore the Sacraments are instruments of grace and salvation 48 Therefore we dissent and depart from those who derogate and detract from the Sacraments making them onely bare signes signifying grace 49 The Ancients indeed some times call the Sacraments Signe But they understand Signes sealing or as it is expounded in Augus Confess art 13 Signes testifying coâ—â—cerning the grace of God toward us 50 In which sense the worâ— Signe or token used in Gen. 17.11 the Apostle expoundeth by thâ— word Seal Rom. 4.11 51 So also sometimes the outâ—ward Element of the Sacrament iâ— called a Signe yet not barely signiâ—fying an heavenly thing absent buâ— offering and delivering an heavenly thing present and Sacramentally united unto the Element 52 For it is a Signe that
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
Wife and the Kindred of the Husband as also between the Husband and the Kindred of the Wife there is such Affinitie that they may not marry one another 43 Therefore according to the Constitutions of all Lawes in a right Line Prohibition extends it self Infinitely 44 In a Collaterall Line by the Provinciall Lawes Prohibition is extended to the Third degree 45 And it respects not onely Consanguinitie but also Affinitie 46 And it is good counsell which is given by Ictus That in joyning together in matrimonie we are not onely to consider what is Lawfull but also what is Honest 47 The Principall end of marriage is the propagation of mankind and of the Church consequently 48 The Lesse-Principall ends are That the Man and the Wife may be mutuall and faithfull helps the one to the other and that they may be a Type of Christ and his Church 49 The Accidentall end is The avoiding of fornication 50 For what before the fall was instituted for an Office or Duty after the fall became an Help or Remedie 51 Before Matrimonie not without good reason there must go Betrothing 52 Which is the Promise of future Marriage 53 After Betrothing there may be a Separation for sundrie causes which are to be judged in the Consistories by godly learned and prudent men 54 In generall we say that Refusalls may be made for more causes and reasons then Divorces may 55 For many things may hinder Matrimonie to be contracted which cannot dissolve it when it is contracted 56 Matrimonie is dissolved by Death and by Adulterie 57 By Adulterie the very Knot of Matrimonie is dissolved insomuch that the party innocent may marrie againe 58 Jerom thinks that the Adulteresse may not be retained Augugustine thinks that she may not be dismissed and put away But we go in a middle way 59 If one partie forsake the other and go away out of malice the Magistrate doth well in providing and taking care for the partie innocent 60 But still we must remember Christs Exclusive That there is no other just Cause of Divorce but onely Adulterie 61 A Statute speaking Exceptively is not extended to other causes Bald. Lib. 28. C. de Adult 62 Inhabilitie of body for the use of Matrimonie doth not make a Divorce but it shewes that no true Matrimonie went before 63 It is proved by this Argument Because that Inhabilitie hapning after marriage doth not admit of a Divorce 64 We may judge the like concerning any errour in the Substantialls 65 Violence is counted equall to Desertion 66 That Matrimonie is to be dissolved for Heresie we do not hold neither do we grant it 67 Virginitie is Subordinate to Wedlock for chastitie in both states is pleasing unto God 68 The Apostle preferres Virginitie before Wedlock to wit in idoneous and fit persons which have the Gift of Continencie Not absolutely but in some respect by reason of troubles which follow those that are married and the circumstances of times 69 The yoke of Virginitie is not to be imposed upon any against their wills for all are not able to beare it 70 Therefore it is free for all to marrie But as for those that burne it is necessarie 71 If the Spirit voluntarily make thee a Virgin then art thou a Virgin indeed There is no need of a Vow or any Coaction 72 If thou art a Virgin upon Coaction before God thou art no Virgin neither doth thy Vow profit thee 73 Virginitie of Body without Virginitie of Minde is but Hypocriticall 74 Which is not to be compared with Holy Wedlock but is to be put farre after it 75 It profits nothing to keep the Body Impolluted without and to have the Minde Fuming and Flaming with lusts within 76 What doth it profit to have the Flesh sound and the Minde corrupted 77 And yet what one of a thousand is there of those that Vow Virginitie which keeps his body altogether impolluted 78 But certainly there is not any that hath his Minde free from the burning of lust within 79 Paul himself that great Apostle would here make no Law nor cast a snare upon any man 80 It were to be wished therefore that they which cannot containe themselves would not give up their names to Virginitie and vow to live a single life It is a sumptuous tower and a great word which all cannot receive Bern. Serm. ad Cler. 81 I know no woman and yet I am no Virgin Cassianus cites this saying out of Basil. Lib. 6. de Spir. fornic 82 A good man useth Wedlock well But an evill man useth neither Wedlock nor Virginitie well 83 Christ who is the Bridegroome of the Church be present by his grace with all those that are married that they may leade a godly life and vouchsafe at length to bring us all unto the celestiall Marriage Amen CHAP. XXIII Wherein are contained Theologicall Aphorismes concerning the foure last things DEATH the RESURRECTION the JUDGEMENT and the PLACE either of Eternall JOY or Eternall TORMENT WE have seen the estate of Christs Church Militant here on Earth It remains now that we lift up our mindes and elevate our thoughts to the consideration of the Church Triumphant in the Heavens 2 The Passage of the godly out of the Militant Church into the Church Triumphant is by the gate of Death In which consideration Gregorie Nyssen in his oration concerning Death wittily compareth it to a Midwife which brings us forth into another world unto a life truely so called 3 After Death follows the Judgement whose Forerunner is the Vniversall Resurrection It is appointed unto all men once to die but after this follows the Judgement Hebr. 9.27 4 They that have done good shall come forth unto the resurrection of life and they that have done evill unto the resurrection of damnation John 5.29 5 Foure things there are which are called a mans last the consideration whereof should never depart out of our memorie and these are they Death the Resurrection the Judgement and the Eternall Mansion and habitation of the godly in Heaven and the damned in Hell 6 By the name of Death here we understand not the continuall Miseries of this present life 1 Cor. 15.31 Nor the Death of the Soule in trespasses and sinnes Ephes. 2.5 Nor that Blessed Death by which being dead unto sinne that is freed and delivered from the dominion thereof and so from damnation we live unto God Rom. 6.2 Nor that Eternall Death or second death of the damned Revel 2.11 7 But we understand the Death of the Body which is the separation of Soule from Body the privation of carnall life and the passing away of the little World 8 He that Dies unto Vices before he dies the Death of the Body doth not die an Eternall Death when he dies the Death of the Body Sphinx Phil. Cap. 36. 9 By the gate of Sinne Death entred into the World and so passed upon all men Rom. 5.12 10 Which Death is not the dissolution and reduction of
that which is but In part profitable and not sufficient of it self without the help of something else It is manifest that the Apostle here speaketh of that which is profitable taken in the first sense 22 By those things which are written we may be taught to beleeve on Christ. John 20.31 And â—e furnished unto all good works 2. Tim. 3.17 And the brethren of the rich glutton by hearing Moses and the Prophets in the Scriptures might have escaped the torments of Hell Luke 16.29 23 Whereupon it follows without forcing that the perfection of the Holy Scripture is such as we assigne unto it For whosoever beleeveth on Christ and is furnished unto all good works and made partaker of eternall life what can he desire more 24 This also is an Argument worthie our consideration That the Apostle Saint Paul declared unto the Church of Ephesus all the counsel of God to wit concerning our salvation Acts 20.27 Again the same Apostle said none other things then those which the Prophets and Moses did say should come Acts 26.22 Therefore in Moses and the Prophets is contained all the counsel of God concerning our salvation 25 Now if the Scripture be perfect as indeed it is Away then with Traditions which some would thrust upon us to be received with like affection and to be beleeved with like authoritie as the Scripture 26 For they are full of doubts and sometimes also contradictions being very apt to be corrupted and many waies subject unto errour 27 The Ecclâ—siasticall Historie witnesseth that in the time of the Primitive Church under the name of Apostolicall Traditions many falsities were broached and that men of great note have been deceived in former time by the opinion of Traditions 28 Furthermore seeing that the Holy Scripture was by God given unto men to this end to instruct them unto salvation from hence we conclude that The Scripture is perspicuous 29 What Could not God which made both minde tongue speak plainly and perspicuously Yea certainly he used great care and providence that all men might understand what he spake unto all men Lactant. lib. 6. Div. Institut cap. 21. 30 Ought not that which is to instruct the rude and ignorant and make them wise and learned ought not that I say be perspicuous 31 It is perspicuity which is fit to teach and instruct not obscurity or perplexitie 32 Yet when we say that the Holy Scripture is perspicuous we would not have it so understood as if we meant that whatsoever is contained any where in Scripture were so easy and plain that any man at the first sight may understand it 33 But this is our meaning that The perspicuity of Scripture is such that from thence a man may learn sure and infallible grounds and principles of religion the knowledge whereof is necessary unto every man toward the attainment of everlasting salvation 34 The books of the Prophets and Apostles are the integrall parts of Holy Scripture And that both those are perspicuous it is proved by good testimonies If the parts of Scripture then be perspicuous how can the whole be said to be obscure 35 The Propheticall word in the Old Testament is compared unto a Lamp Light or Lantern Psalme 119.105 And as much is said of the Apostolicall word 2. Pet. 1.19 And again If our Gospel be hid it is hid to them that are lost 2. Cor. 4.3 Whereby it appeareth that if the Scripture be obscure and hid it is so onely by Accident But of it self and by its own nature it is perspicuous 36 Seeing therefore it is demonstrated that the Scripture is perfect and perspicuous It follows that It is and ought to be the certain infallible and onely rule and judge of all controversies that are moved about points of Christian religion 37 What David saith concerning the Apostles Psal. 19.4 Their line or their rule or direction is gone out through all the earth the fame Paul applies to the doctrine of the Apostles Rom. 10.18 Their sound went into all the earth But the Apostles wrote taught the same things 38 Christ also and his Apostles for determining controversies of faith appealed unto no other Judge went by no other Rule but the Holy Scriptures and they send us also to search the Scriptures And what sheep will not follow Christ his Shepherd and Leader and the Apostles his followers 39 The word of Christ contained in the Holy Scriptures Propheticall and Apostolicall shall judge all men in the last day John 12.48 Rom. 2.16 Revel 20.12 What hinders then but that it may be unto us in this life a Perfect Rule 40 For if there be any part of celestiall doctrine not contained within the Canonicall books How shall the judgement which shall be passed hereafter according unto them be entire 41 Furthermore seeing that it is not onely permitted but also commanded to all Christians to try the Spirits 1. John 4.1 to beware of false prophets Matth. 7.15 to prove all things 1. Thess. 5.21 and thus it lies upon them to discern between divine truth and humane dreams certainly the rule of truth that is the Holy Scripture belongeth unto all men And therefore The common people ought not to be debarred the reading of the Scripture 42 What the Spirit of God approveth and commendeth let not any man say It is forbidden But the Bereans are commended for this that they examined Pauls sermon by the Rule of the Scriptures Acts 17.11 The elect strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia 1. Pet. 1.1 are commended for attending unto the word of prophesie as unto a light 2. Pet. 1.19 And Coloss. 3.16 the diligent study in the Scripture is commended to all Christians 43 And seeing that the common people are altogether ignorant of the Hebrew Greek tongue wherein the books of the Old and New Testament were written and yet are bound to reade the Scriptures Therefore their pains is to be commended who have translated the Holy Scriptures into the vulgar tongues 44 But yet the Hebrew text onely in the Old Testament and the Greek in the New Testament is Authenticall because they were both written in those tongues 45 Whatsoever floweth not from those fountains hitherto hath not cannot neither must it be accounted Canonicall seeing that it is not inspired by God 46 Therefore that vulgar interpretation which may sooner be said then proved to be Saint Jeroms is without cause exalted to that high throne of authenticall authoritie 47 For there are in it many faults both Graphicall Ellipticall Chronographicall and Dogmaticall faults in writing in leaving out many things in Chronographie and in points of doctrine 48 They have a corrupt judgement that say that the Hebrew text is corrupted 49 Neither do they love pure truth who say that the fountains do not flow pure 50 The end and use of Holy Scripture is attained by the true and lawfull interpretation thereof 51 Seeing that the Scripture is perfect and perspicuous
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
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
Evangelicall is of the Law and not of the Gospell 53 Unto the preaching of the Law God sometimes addes reall and ocular preaching concerning the greatnesse of sinnes and his wrath to wit publike and private calamities both upon our selves and others 54 For to this end doth God send upon us punishments in this life that he may bring us to the acknowledgement and detestation of sinne 55 The doctrine of Contrition is perverted if it be denied to be a part of Repentance and terrour conceived from the threatnings of the Law and if it be further averred that it is a grief for sinne voluntarily apprehended 56 And again if men teach such doctrines as these That a man yet in the old flesh doth work together with God truely in his Conversion That Contrition doth especially belong unto the Gospel That it is the cause of remission of sins and That the purpose of leading a good and godly life is included in it 57 For all these are averred and maintained contrary to the truth of the Holy Scripture 58 What the Schoolmen dispute concerning grief and sorrow in the highest degree Appreciatively and Iâ—â—ensively and how that the grief and sorrow for sinne should exceed or equall the joy and pleasure conceived in sin c. This I say tendeth to the butchering and slaughtering of souls 59 The Contrition that is required must not be Hypocriticall and Superficiall but serious and from the heart 60 God forbid that we should say that it can be correspondent or unswerable to the greatnesse of sinne Gods wrath and â—he punishments deserved 61 God which is offended is an infinite good the sinne which is committed is an 〈…〉 the punishment which is prepared is likewise infinite 62 How then can God who is infinite whose justice is infinite whose wrath is infinite against sin be appeased and satisfied by a finite Contrition 63 As concerning Confession take notice of these errours That a man after diligent premeditation and strict examination is bound by the Law of God to make confession of all his sins that he can call to minde together with their severall circumstances in the eare of the Priest and That by such confession aâ— this sinne is blotted out and That by a little confusiâ—â— of face for the present which those that confesse their sinneâ— before the Priest do sâ—ffer 〈◊〉 they are delivered from that great confusion which they should otherwise suffer at the day of Judgement c. 64 But yet there is a great deale of variance and dissension betwixt those that stand for this Confession For some extend this precept to Veniall sinnes as they call them and others restrain it onely unto Mortall Some seek the Originall thereof in the Law of God and others seek it in the Constitutions of the Church Some extend the force of Contrition to the Remission of the sinne others restrain it to the Remission of the punishment either in whole or in part Vid. de hac tota reomn Biclem 4. sent dist 17. q. 1. 65 We say that private Confession is very usefull and profitable both for the Minister of the Church and for those that do confesse 66 For by this means order may be taken that those which are unworthy be not admitted unto the participation of the Lords Supper those that are delinquent may be corrected those that are negligent may be stirred up to those that are terrified remission of sinnes may be preached to those that are doubtfull counsell may be given and that the ruder fort may be instructed 67 Well therefore saith Dâ— Philip. in his explication of the Gospell Miser on the first Sunday after Easter which he delivered to his Auditors the last yeare of his life in these words Love that custome of private absolution For if that custome be abolished what will the Church become yea saith he that custome is a testimonie that in the Church there is remission of sinnes 68 Neither do we mislike the reckoning up of certain sinnes especially those which most trouble the conscience 69 But yet we altogether deny that the reckoning up of all sinnes is necessarie by the Law of God 70 Neither do we acknowledge any merit of confession for the obtaining of remission of sinnes 71 Some indeed there are that teach such a kinde of satisfaction by which a man may satisfie either for the sinne or at least for the temporall punishment due unto it and that by indulgencies he may be freed and delivered from it but if he do not fully satisfie that then he is to sweat it out in Purgatorie 72 But we acknowledge no other satisfaction but the satisfaction of Christ and we say that sinne is forgiven to the penitent freely for that satisfaction of Christ. 73 The calamities which God sends upon the godly after their reconciliation with him are not properly to be called punishmentâ— as of an angry and severe judge but rather fatherly castigations 74 Which castigations are not therefore imposed upon them 〈◊〉 if by suffering them they could make recompense and satisfaction for their sinnes but That they may more and more detest sinne That the fear of God may increase in them That they may shake off securitie That they may mortifie the flesh with the lusts thereof That thereby they may understand that otherwise they should perish for ever were they not received into grace through Christ their Mediatour That they may be humbled under the powerfull hand of God and That others may be put in minde of Gods judgement against sinne 75 In a word That there may increase in them Patience Hope Desire of eternall Life Prayers Mortifiâ—ation of the old Adam c. 76 Admirable well speaks Nazianzen of the calamities of the godly That they are bitter arrows sent by the sweet hand of God In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77 Thus much concerning Repentance which we may very well call the Haven of Salvation with Lactantius 6. div Institut cap. 24. God saith he knowing our great weaknesse and infirmitie hath in his pittie opened unto us the Haven of salvation that the medicine of Repentance might remedie the necessitie whereunto our frailty is subject 78 Which that we deferre not many things there are which ought to invite us There is no accesse unto the grace of God but by the way of Repentance 79 The impenitent heart treasureth up unto it self Gods wrath and an impenitent life is the slaverie of the Divell 80 We are not certain that we shall live till to morrow Why then do we deferre our Repentance till tomorrow 82 Late Repentance is seldome true and they which persevere in their sinnes even to the end of their life are not said to leave their Sinnes but their sinnes are said to leave them 83 Convert us O Lord and we shall be converted and what we cannot do of our selves that work thou in us by thy Holy Spirit Amen CHAP. XIV Wherein are contained Theologicall Aphorismes concerning FAITH Whereby we are justified
before God 1 FAith is not onely a knowledge Assent but also a Sure Confidence 2 That it is a Knowledge it is manifestly shewed by these appellations whereby it is denoted unto us in Scripture of Science Wisdome Vnderstanding Light c. 3 Neither can Sure Confidence of heart be carried to an Object not knowne to the Understanding 4 Away then with that Implicite Faith by which we are freed from this labour to try the Spirits whether they be of God or no. 1 Ioh. 4.1 And to beware of false Prophets Matth. 7.15 5 Away with that fiction new invention That Faith is better defined by ignorance them by knowledge 6 For though Faith be not a Knowledge drawn from principles of reason and built upon them yet it is the light of Knowledge arising from the revelation of God by the Gospell In this light do we see light Psalm 36.9 7 Manifest it is that Faith is â—n assent and approbation For it is not sufficient to know what God hath revealed but we must also give assent and approbation to what God hath revealed 8 That Faith is a Sure Confidence it is manifestly shewed by these appellations whereby it is denoted unto us in Scripture viz. Substance Hebr. 11.1 Assurance Hebr. 10.22 Confidence Ephes. 3.12 Boldnesse Heb. 16. and in many other places 9 The same also is declared by the Practicall Descriptions of Faith The Faith of Abraham is thus described That he against hope beleeved in hope Rom. 4.18 That he was not weak in Faith 19. That he staggered not at the promise of God through unbelief but was strong in Faith giving glory unto God 20. That â—e was fully perswaded thaâ— what he had promised he was also able to perform 21. 10 The Faith of the Woman which was troubled with the issue of bloud which Christ so commendeth is thus described That she said within her self If I may but touch his garment I shall be whole Matth. 9.21 11 The Faith of the Canaanitish Woman the greatnesse whereof Christ proclaimeth is thus described That she fought and struggled within herself against the tentation about the deferring of help the particularitie of the promises and her own unworthinesse Matth. 15.22.23 c. 12 So Faith receiveth Christ. Ioh. 1.12 It is the Spirituall food of the Soule Ioh. 4.14 Ioh. 6.35 Revel 21.6 It is the Seale of divine promises Ioh. 3.33 It is the beholding of Christ hanging on the crosse Ioh. 3.15 These things certainly cannot be attributed to a bare knowledge 13 Adde hither that they are Opposites under the same next Gâ—nuâ— Unto Faith there is opposed not onely ignorance and darknesse of understanding but also little Faith and Feare Matth. 8.26 Wavering or doubting Matth. 14.31 Feare Luk. 8.25 Staggering through unbeliefe Rom. 4.20 14 The Adequate Object of Faith in respect of Knowledge and Assent is the Word of God contained in the Propheticall and Apostolicall Scripture 15 Whatsoever is without the Spheer or compasse of this Object cannot be a foundation or ground of Faith 16 Therefore farre be it from us to beleeve or to be perswaded that traditions are to be received of us with the like affection and pietie as the written Word of God 17 Neither can humane reason be the measure and rule of Faith but it is to be conformed according to the prescript of the Word For every thought is to be brought into captivitie to the obedience of Christ. 2 Cor. 10.5 18 The Adequate Object of Faith in respect of Confidence is Christ the Mediatour and Redeemer or which is all one The promise of the Gospell concerning the satisfaction and merit of Christ. 19 But yet we deny not but that Faith also doth apprehend the promises concerning other Spirituall and Corporall goods Yet in this respect it doth not justifie 20 For it is necessarie that firsâ— it rely on Christ and seek reconciliation in him and by him before it can apply unto it self the other promises of God 21 For in Christ alone are all the promises of God Yea Amen 2 Cor 1.20 22 But Faith doth justifie inasmuchas it apprehendeth the Merit of Christ offred unto it in the word of the Gospell 23 Those things which in Scripture are set before us to be beleeved are indeed of divers kinds But yet Christ as concerning his Office of Mediatourship is the Scope and end of all Scripture as in the volume of the Book is written of him Psal. 40.7 24 So also Faith doth in such manner assent unto the whole Word of God that chiefly it hath respect unto the promise of grace propounded in the Gospell 25 Now if Faith be a Sure Confidence relying on the merit of Christ It followes That a man which doth truely beleeve on Christ may ought certainly resolve that for Christ his sake his â—innes are forgiven him that God is mercifull unto him and that he shall be made an heir of everlasting life 26 And this the firmenesse of Gods promises the certainty of his oath the truth of the Holy Spirit witnessing and sealing the infallibilitie of Gods promise concerning the hearing of our prayers and the propertie of true Faith do evidently prove 27 Hither may we adde very â—â—tly that most excellent plaâ—e of Saint Bernard Serm. 3. de fragm sept miser Where he saith thus I consider three things in which all my hope consisteth to wit Gods Love in my adoption the Truth of his promise and his Power of Performance Therefore let my foolish cogitation murmure as long as it list saying Who art thou and What is that glorie or By what merits doest thou hope to attaine it For I can answer with sure Confidence I know on whom I have beleeved and I am certaine that in his Love he adopted me that he is true in his promise and that he is able to performe it This is the Threefold chord which is not easily broken which God letteth down from heaven unto us into this prison which I pray God we may apprehend and firmely hold that it may raise us up and draw us unto the sight of the great God of glorie 28 This true and saving Faith is the free Gift of God Ephes. 2.8 Phil. 1.29 The Operation of God Colos. 2 1â— Whose Authour and Finisher is Christ. Hâ—br 12.2 29 Therefore Faiâ—h is not the merit of works foregoing but the foundation of works following 30 Neither doth God immediately worke it in our hearts but the Holy Ghost by the Word of the Gospell as by an heavenly light doth kindle the light of Faith in our hearts which by nature are altogether darke Faith cometh by hearing and hearing by the Word of God Rom. 10.17 31 Unto the Word there are also added the Sacraments which serve for meanes to beget and nourish Faith in us 32 Therefore to looke for heavenly raptures without and beside the Word of God Is the propertie of those that will not be contented with the meanes that God hath instituted
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
Heavenly is the Body Bloud of our Lord. Iren. Libr. 4. Cap. 34. 12 That which we see is the Bread and the Cup as our eyes declare unto us but the Bread and Wine which we are to look up unto with the eye of Faith is the Body and Bloud of Christ. These therefore are called Sacraments because in them one thing is sâ—ene and another understood That which is seen hath a Corporeall species or bodily shew but that which is understood hath a Spirituall fruit August Serm. ad Neoph. Bed in 1 Cor. 10. 13 Because therefore Bread and Wine are by Christs own Institution ordained and appointed for this Sacrament Neither of these Elements are to be changed for any other which may have some resemblance with them 14 Nothing can be better here nothing more holy nothing more safe then for us to be content with Christs authoritie alone 15 But as concerning the Bread whether it be Long or Round Great or Small and as concerning the Wine whether it be Red or White It matters nothing to the integritie or Perfection of the Sacrament inasmuchas it detracts nothing from the Institution of the Sacrament 16 The Nicene Canon we exceedingly approve We take not much but little that we may know that these things are not taken for Satietie but for Sanctitie 17 In like manner whether the Bread be Leavened or Vnleavened we think it not much materiall neither do we like of that wrangling and jangling about the Bread which was of old so frequent in the Greek and Latine Churches 18 But yet we following the custome of the Church do use Bread Vnleavened for the example of Christ and many good lessons not to be contemned which the Unleavened Bread doth afford 19 To mingle water with the Wine in the Eucharist we hold it not necessarie forasmuchas there is expresse mention made onely of the Fruit of the vine Matth. 26.29 20 But this we hold necessarie That not onely the Bread but the Wine also is to be distributed to all those that come with reverence to this venerable Sacrament 21 Either let them receive the Sacrament in both kinds or in neither For there can be no division of one and the same mysterie without grand Sacriledge 22 Eating and drinking iâ— distinctly instituted and ordained by that wisdom unto which all humane wisdome concerning the inseparabilitie of the Living Bloud from the Living Flesh must give place For here we are not to dispute out of humane reason but we are to look unto the will of Christ who instituted no imperfect Feast but with the meat added drink also Andr. Fric 4. de Reiâ— emend Cap. 19. 23 What God hath joyned together let no man put asunder Matt. 19.6 24 We do not dislike searching out divers Analogies or Resemblances between the Bread and the Body of Christ and between the Wine and the Bloud of Chrst but we must beware that we place not therein all the Sacramentall Office of the Bread and Wine in the Eucharist 25 For herein doth that consist That the Bread in the Eucharist be the Communion of the Body of Christ and the Cup of Blessing the Communion of the Bloud of Christ. 1. Cor. 10.16 26 We hold no Locall Inclosing of the Body into the Bread or the Bloud into the Wine nor any Impanation or Incorporating into Bread nor any naturall Inexistence nor any Delitescence concealement or lying-hid of the Body under the Bread nor any Penetration of two Bodies nor any Capernaïticall Creophagie or eating of flesh which the Capernaïtes did hold 27 For all these are but the dreams of humane Reason being too curious to enquire into the manner of the Sacramentall presence and they proceed for the most part from a lust and desire to calumniate 28 But this we hold according to the Apostle That the Bread in the Eucharist is the Communion of the Body of Christ and the Wine the Communion of the Bloud of Christ. 29 The Forme of this Sacrament consists in the Blessing of the Bread and Wine and in the Distributing of the Bread and Wine so blessed and in the Eating and Drinking of the Bread and Wine so distributed 30 This Sacramentall Blessing consists not in any Magicall conversion of the Bread into the Body of Christ and the Wine into his Bloud by any vertue lying hid in the words 31 But it is a sacred efficacious destinating or setting apart of the externall elements to a Sacramentall use which is therefore called Consecration 32 When the Minister therefore of the Church following the institution of Christ the example of his Apostles concerning which speaketh Gregorie Lib. 1. Cap. 63. in Registro and Platina in the life of Sixtus the first and many others when the Minister I say doth repeate the words of institution saying first over the Lords Prayer we must not in any case thinke that it is a meer Historicall reading of the Text. 33 For First The Minister doth testifie that he neither doth nor hath any will to do any thing according to his own will and pleasure or in his own name but that as the lawfull Steward of the Mysteries of God he doth exequute his function in performing this sacred and solemne action in the name of Christ. 34 Secondly He doth by this meanes set apart the Bread and Wine for an Holy use that afterwards they are no more meere Bread and Wine but the Sacraments of the Body and Bloud of Christ. 35 Thirdly He doth earnestly pray that Christ would be mindfull of his promise and vouchsafe to be present at the Sacramentall action and distribute both his Body and Bloud together with the externall Elements or the Bread and Wine 36 Last of all He doth testifie that by vertue of the Lords institution and promise the Bread in the Eucharist is the Communion of the Body and the Cup of Blessing the Communion of the Bloud of Christ and further doth admonish all those that intend to receive the Sacrament to remember that they are Christs Guests to rely on his words with true Faith to come with due preparation that so they may receive it unto their salvation 37 But thus much we must know That the Scripture doth not in any place say that by consecration or blessing the Bread is turned into the Body and the Wine into the Bloud of Christ. Yea the Scripture is expressely against it 38 And Transubstantiation a thing barbarous both for Name and Nature gathers little strength from the Disputation of some of our moderne writers who thus expound it That the Body of Christ is made of the Bread not as of the Matter as it was made of the flesh of the Virgin Marie but as from a Terme à Quâ— or from whence as Heaven was made of Nothing the Night is made of the Day and the Wine was made of Water 39 For besides that they digresse from the opinion of their predecessors for they held the Essentiall conversion of
the Bread and Wine into the Body Bloud of Christ they do also involve and intangle themselves in very great difficulties 40 For whosoever saith that one substance is converted into another when it onely succeeds in the place thereof he abuseth names 41 Who ever said that Nothing was transubstantiated into Heaven or that the Day is transubstantiated into Night 42 But if the Body of Christ is made of the Bread after the same manner as Wine was made of Water It followes That the Essence of the Bread is converted into the Body of Christ that the accidents of the Bread do perish that the Masse-Priests by the same power do turne the Bread into the Body of Christ as Christ turned the Water into Wine And so they become the Creators of their Creator and Makers of their Maker Stella Clericorum 43 It was a Sacrament that Christ would institute and not a New creation It was the Communion of his Body and Bloud by the externall Elements of Bread and Wine that Christ would institute and not the Transubstantiating of them into an heavenly matter 44 And that it may appeare how little or no foundation there is for Transubstantiation in these Words of Christ This is my Body We will passe by all others heare onely what Biel the Compiler of Schoole-Divinitie saiâ—h concerning this matter 45 Thus saith he Lib. 4. Sent. Dist. 11. q. 1. Art 3. Dub. 1. All Affirmative Propositions in which the Termes signifying Bread and Wine are put in the Nominative case are false As Bread is the Body of Christ That which is Bread is was shall or can be the Body of Christ. He disputes upon the Hypothesis of Transubstantiation Again Those Propositions are true in which the Terme à Quo or From whence that is the Bread and the Wine is expressed by the Ablative case with a Praeposition Ex or De Of or From or the Terme ad Quem or Whereunto that is the Body and Bloud of Christ is expressed by the Accusative case with a Praeposition So then these Propositions if they be found in Scripture are true Of Bread is made the Body of Christ Of Wine is made the Bloud of Christ and these likewise are true if they be found in Scripture Bread is changed converted or Transubstantiated into the body of Christ c. So saith Biel. 46 Therefore down falls all their work which for the rearing up of their tower of Transubstantiation they build upon the words of Christ. For there is not any place to be found in Scripture where Christ saith Of this bread is made my Body Of this Wine is made my Bloud 47 Upon their Transubstantiation the superstructure is The Reposition or laying up Circumgestation or carrying about Adoration or worshipping of the externall Elements Therefore we may passe the same judgement upon them 48 The second Sacramentall action is the Distribution before which goes Fraction or breaking of the bread 50 Whether the bread be broke before the blessing or after it matters not much if so be that it be distributed 51 For the breaking of the bread doth not constitute a peculiar Sacramentall act but it is an act of the Minister preparing it to be distributed 52 Again It neither addes to nor takes from the integritie and perfection of the Sacrament whether the externall Elements of bread and wine be given into the hands or put into the mouthes of the Communicants 53 For we are alwaies to distinguish between the Thing and the Manner of the thing Giving and the Manner of giving 54 The Third Sacramentall action is eating and drinking which hath not respect unto the bread onely and apart or to the wine onely and apart but unto that Bread which is the communion of the Body of Christ and to that Wine which is the communion of the Bloud of Christ. 1. Cor. 10.16 55 This eating is neither meerly naturall nor meerly spirituall but Sacramentall depending on the Sacramentall union of the bread and body of Christ. 56 As therefore the Sacramentall union by which in the true and lawfull use the body of Christ is united with the bread and the bloud of Christ is united with the wine So also the Sacramentall eating and drinking depends on the institution of Christ who is true and omnipotent but it cannot be comprehended by humane reason neither must it curiously be searched into 57 If then thou opposest the spirituall eating to the naturall carnall physicall locall and Capernaiticall then rightly do we say that the eating of the body of Christ with the bread is spirituall 58 But if by spirituall eating thou understandest that whereof John speaketh in the sixt chapter That appertaineth to the fruit of the supper and therefore undoubtedly not to the essence thereof 59 The end of the Holy Supper is set down in these words of Christ Do this in remembrance of me 1. Cor. 11.24 60 Which remembrance hath respect unto the words foregoing to wit How that body is eaten in the Supper which was delivered to death for us and that bloud is drunk which on the altar of the crosse was poured forth for our sinnes 61 From whence it appeareth that the primarie and principall end of the Holy Supper is the confirming of our faith 62 Which comprehendeth in it these fruits That in the true and saving use of the Holy Supper the promise of the forgivenesse of sinnes is sealed unto us That the grace received in Baptisme is confirmed in us That the covenant of friendship and reconciliation between God and Man is renewed in us That we are again ingrafted into Christ and That we are fed with incorruptible food by faith unto everlasting life 63 To speak all in few words These taken and drunk by us make Christ to abide in us and us in him Hilar. 8. de Trinit 64 The bread in the Eucharist is called by Ignatius The Medicine of Immortalitie and an Antidote against the poison of sinne By Basil it is called The viaticum or viand of eternall life and an Apologie which is well accepted before the judgement-seat of God By Damascen it is called The pledge of the kingdome and the life to come 65 Lesse-principall ends we may reckon up many For by the use of this Sacrament we approve unto God our Obedience unto Christ our Thankfull remembrance of his great benefit unto Men our Repentance our Consent in doctrine and our earnest studie and desire after Love and Charitie 66 But that this mystery is either a Propitiatorie or Impetratorie Sacrifice this we utterly deny 67 For there is but one Priest of the New Testament one Propitiatorie sacrifice one oblation 68 Unto the use of the Holy Supper are to be admitted onely Christians and such Christians as can try and examine themselves 1. Cor. 11.28 69 From hence is to be understood what we may judge of notorious sinners which will not try and examine themselves and what also of children and others which cannot try
and examine themselves 70 This true examination consisteth in the earnest acknowledgement of sinnes and detestation of the same in true faith in Christ and a stedfast purpose and resolution of amendment of life 71 He that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body 1. Cor. 11.29 72 For whosoever shall eat this bread which is the communion of the body of Christ. 1. Cor. 10.16 and drink this cup of the Lord which is the communion of the bloud of Christ. 1. Cor. 10 16. unworthily shall be guilty of the body and bloud of the Lord. 1. Cor. 11.27 73 Therefore as concerning the integritie and perfection of the Sacrament it matters not with what faith a man comes to receive it but as â—oncerning the fruit and benefit of it surely it matters very much Aug. 3. contr Donat. cap. 14. 74 Concerning the time place and other circumstances of the Holy Supper if we be asked the question Our answer is according to the counsell of the Apostle Let all things be done decently and in order 1. Cor. 14.40 75 God graunt that our bodies which are fed with the body and bloud of Christ may at the last day be raised up unto everlasting life Iren. lib. 4. adv bâ—r c. 34. Amen CHAP. XIX Wherein are contained Theologicall Aphorismes concerning the CHURCH 1 BY the Word the Sacraments the Holy Ghost also working together effectually God gathereth himself a Church here on earth 2 Which Church is in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is called out of the whole race of mankinde and gathered together into an holy Assembly 3 For the Church is an Assembly or company of men gathered together unto the kingdome of God by the ministery of the Word the Sacraments amongst whom there are alwaies some true godly which persevere in the true faith even unto the end with whom also are mixed many not holy but yet agreeing in the profession of doctrine 4 This Assembly or company because it must alwaies fight under Christs banner against the Flesh the World and the Divell is therefore called the Church Militant 5 And because the ministerie of preaching the Word and administring the Sacraments is obvious to our senses it is also called the Visible Church 6 But yet again Forasmuchas it is not conspicuous to the eyes of men who be true beleevers and godly in respect of them it is called an Invisible Church 7 Therefore that distinction of the Church into Visible and Invisible doth not introduce two as it were distinct Churches or divers companies 8 But it considereth the Church or the companie of those which are called after a diverse respect and in a different manner that is Inward and Outward 9 The Inward beauty and glory of the Church doth consist in Faith and Renovation or renewing with which is immediately joyned the Inheritance of eternall life 10 This spirituall Regeneration and Renovation is hidden under the infirmities of the flesh and this communion or Inheritance of eternall life is by the scandall of the crosse and death covered as it were with a vail here in this life And in this respect the Church is said to be Invisible 11 The Outward beauty and glory of the Church doth consist in the sincere preaching of the Word and the profession thereof and the lawfull administration of the Sacraments In which respect the Church is said to be Visible 12 To make a man therefore a true and living member of the mysticall body of Christ the externall profession of the same doctrine and the participation of the same Sacraments is not sufficient but there is required also and that necessarily inward regeneration and the inward dwelling of the Holy Ghost 13 But yet we are not to seek for the Invisible Church without the Visible seeing that it is included within it For the elect are not to be sought for without the companie of those which are called 14 Neither are we in any nation under heaven to seek for that Invisible Church of the elect pure unspotted undefiled outwardly separate from all hypocrites 15 For here in this life the Jebusites and they of Jerusalem dwell together in the same garden the Nettle and the Myrtle in the same wood the low Shrub and the lofty Cedar grow together in Jacobs flock the white and the speckled the Lambs and the Kids feed together in Peters net fishes Good and Bad are caught together in the Lords field the Lillies and the Thornes spring up together in the Lords floore the Corne and the Chaffe are mingled together in Christs cellar the Wine and the Oyle have both their Lees and Dregs in Noahs ark there were beasts Vnclean as well as Clean. 16 This companie of the elect this Church is by the Holy Ghost in Scripture adorned with most honourable Titles 17 For it is called The body of Christ The spouse of Christ The kingdome of God Gods peculiar Gods beloved people c. 18 But all these Titles and appellations are to be understood by a Synecdoche as not belonging to all in the Church For they are attributed unto the Church for the truely regenerate and elects sake which are in and of the Church 19 For there is a manifest and evident difference between the truely regenerate and the hypocrites which are onely joyned unto the Chuch in an outward profession 20 The Truely regenerate are True and Living members of the Church because from Christ their Head they draw both Spirit and Life The Hypocrites are but rotten and dead members Those belong unto the Church Internally These onely Externally Those in Heart These onely in Outward shew Those In deed These In thought onely Those in the Judgement of God These onely in the Judgment of Men Those as True and sound parts of the Body These as Scabs and Ill humors Those to speake properly are of the Church These are onely in the Church August in Brevic. Collat. Collat. 3. in Ioan. Tract 6. De Bapt. lib. 3. cap. 18. c. 21 The Church in the Creed is called One Holy Catholike and Apostolike 22 It is called One for the Unitie of the Spirit which the Apostle expounds Ephes. 4.3 c. There is one Body and one Spirit even as ye are called in one hope of your calling One Lord onâ— Faith one Baptisme One God and Father of all who is above all and through all and in you all 23 It is called Holy because it is sanctified of Christ by the Spirit and the Word Which Sanctitie or Holines consists in this life in the imputation of Christs Sanctitie and the Studie of true Sanctitie but at length it shall be made perfect and absolute in the life to come 24 It is called Catholike in respect of the Catholike Faith which is to be estimated by the common consent of all the Godly and their agreement in the true Doctrine at all times and in all places whether they lived in
such as are unworthy to be Priests and we see apparantly that it descends by authority from above That the Priest be elected in the â—ight and presence of the people and be approved and thought worthy by publike judgement and testimonie 36 Wherefore seeing that the power and right of calling Ministers belongs unto the whole Church Neither let the Presbyterie alone nor the Magistracie alone nor the rest of the multitude alone usurp challenge to themselves this power 37 For what concerns all That must all have a care of 38 But let all things be done decently and in order 1. Cor. 14.40 39 The publike and solemne testification of this Mediate Vocation is the rite of Ordination by which in the sight of God and in the presence of the whole Church the person lawfully called is separated from the rest of the multitude to this charge and office and is commended unto God by prayers and hath a publike testimonie of his foregoing Vocation 40 We deny that Ordination is a Sacrament if the word be properly and strictly taken 41 For it wants the outward Element expressely instituted by Christ himself in the New Testament It wants also the promise of application and obsignation of grace proper to the Gospell 42 Before Ordination there goes diligent Examination of the party to be ordained by which enquirie is made concerning his confession learning aptnesse to teach and order of life 43 The Rule of this Examination is set down unto us 1. Tim. 3.2 c. Tit. 1.6 7 8 c. 44 In which places such vertues are required of him that hath committed unto him the office of teaching in the Church as are either Common to him with other true godly or else are Proper and peculiar unto him 45 The Common are these That he must be blamelesse the husband of one wife vigilant sâ—ber of good behaviour given to hospitalitie Not given to wine no striker not greedy of filthy lucre but patient not a bâ—awler not covetous c. 1. Tim. 3.2 3 4 c. Tit. 1.6 7 8 c. 46 Now the reason why the Apostle maketh mention of these common vertues is Because integritie of life is required of Ministers not onely for the same causes for which they are required of other private Christians but also in a peculiar name That their ministerie be not calumniated reproached and ill spoken of and so the fructification of the word be hindred 47 The Apostle requires that a Bishop be the husband of one wife to stop the mouthes of Heretikes which speak against their marrying shewing thereby that marriage is no impure thing but so honourable that it is no hindrance to a man from ascending up unto the Bishops chair Chrysost. in cap. 1. Tit. 48 Therefore the Ecclesiasticall Order or the Clergie are not by Gods law forbidden marriage 49 For the temperance or continencie which the Apostle requires in a Bishop Tit. 1.8 cannot be proved to be understood of the vow of Continencie or living unmarried untill it be first shewed that there is no temperance or continencie in the married life of the Godly Ecclesiasticus 26.22 Galat. 5.23 50 Neither doth the Apostle hereby hinder those from the ministerie who after they have buried one wife have lawfully married another 51 But he forbids those to be chosen unto the Ministerie who in any sort sinne so against the â—eventh commandment that they are not the husbands of one wife 52 As for example If they live in adulterie If at the same time they have more wives then one If putting away and divorcing from them a lawfull wife except it be in case of adulterie they marry another or choose unto themselves one that is divorced from another 53 Neither yet doth he prescribe marriage unto all Ministers of the Church as a thing absolutely necessarie but he leaves it as a thing arbitrarie either to marry or not to marry and makes married Ministers subject unto the laws of Matrimonie established by God 54 The Proper and peculiar vertues which the Apostle requires of the Ministers of the Church are these That they must be apt to teach 1. Tim. 3.2 That they be furnished and instructed with the gift to teach be able by sound doctrine both to exhort and to convince the gain-sayers Tit. 1.9 55 So much concerning the lawfull vocation or calling unto the Ministerie Now follows the faithfull discharge of the same 56 By the faithfull discharge of the Ministerie we understand all duties of Ecclesiasticall ministration according to the Apostle 1. Cor. 4.1 Let a man so account of us as of the Ministers of Christ and the Stewards of the Mysteries of God and in the 2. verse Moreover it is required in Stewards that a man be found faithfull 57 Which faithfulnesse consists in this That the things of the Church wherewith the Minister is entrusted by God be ordered and administred according to the prescript will of God 58 The things of the Church either concern Doctrine or the Sacraments or Discipline 59 The Office then of a Minister is contained in these three things the lawfull administration of Doctrine the Sacraments and Discipline 60 The administration or discharge of the Ministers office as concerning Doctrine consisteth in the Confirmation of the Truth and the Refutation of Errours 61 The Rule both of Doctrine and Reproofe is the onely Word of God 2. Tim. 3.16 62 Unto Doctrine pertaineth the interpretation of the Holy Scripture and the applying of the same unto the use and benefit of the Church 63 In the Administration of the Sacraments we are to consider both the Object and the Manner 64 By the name of Object we understand that provident care of the Minister by which he is held to have regard and foresight unto whom the Sacraments are to be administred and who are to be kept backe from them 65 And this is the chiefest cause why private Confession and Absolution are still held in some Churches although there are not wanting many other reasons 66 By the name of the Manner is understood that all things are to be administred according to the prescript rule of Christ and as the Apostle saith decently and in order 1 Cor. 14.40 67 The Ecclesiasticall Discipline is exercised in correcting faults and passing Ecclesiasticall Judgement and Sentence 68 Faults are to be corrected according to the order degrees prescribed by Christ. Matt. 18.15 69 Let Private and Publike admonition and warning go before and if those will not serve the turne let the severe Administration of Ecclesiasticall Judgement and Sentence succeed in the place thereof which consisteth in Excommunication 70 Excommunication the latter part of the keyes is either that which is called the Lesser or else that which is called the Greater 71 The Lesser is that by which the Sinner is interdicted the participation of the Lords Supper for a time 72 The Greater is that by which Lawfull Knowledge going before the obstinate and contumacious sinner is
excluded from the Societie of the Church and is delivered up unto Satan 73 The first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Excommunication of Separation for a time The second is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Excommunication of Execration 74 It were to be wished that in this last worst age of the World the reignes of Ecclesiasticall Discipline were held with a stiffer hand then commonly they are 75 The Power of Excommunicating belongeth unto the whole Church and is pronounced by the Minister in the name of the Church 76 Therefore the expresse or silent consent of the Church is required When ye are gathered together saith the Apostle 1 Cor. 5.4 5. and my Spirit with the power of our Lord Iesus Christ deliver such a one unto Satan c. 77 The Pope of Rome as he offends against the Lawfull Vocation of Ministers So also he offends against the Administration of Ecclesiasticall Discipline 78 For he derogates too much from the Magistracie from Christian People in taking from them the right and power of electing Ministers and arrogates too much unto himself in taking upon him to give the Sole power unto Bishops and reserving it more especially unto himself 79 He boasts and glories that he is the Monarch the Head and Bridegroome of the Church 80 But by this and many other marks we know him to be the very Antichrist 81 For what markes soever the Scripture hath given to know Antichrist by they all meete together in the Pope of Rome as Histories do witnesse and experience teacheth 82 In like manner the Pope of Rome offends against the Administration of Ecclesiasticall Discipline many wayes 83 For he challengeth unto himself the Supreme power of Excommunicating absolving dispensing with reserving cases conferring indulgences benefices and such like of propounding Lawes of determining punishing and governing the Ecclesiasticall Hierarchie c. Franc. Vargas de Jurisdict Episc. 84 He boasts and glories that this power is seated in himself as in the Head and Fountaine and that it is derived from him unto the Bishops as unto the Armes and Streames 85 He puts the Presbyterie in subjection under the Bishops and grants unto them farre lesse power of Jurisdiction 86 This also is to be disliked in the Papall Excommunication that he thunders it out against whole Cities whole Provincies yea whole Kingdomes for one or some few mens sake 87 Neither doth he exercise Excommunication against Atheisme and notorious offences But as Histories do witnesse it proceeds for the most part from private hatred levitie ambition and desire of domineering 88 For he confounds the Ecclesiasticall Discipline with civill punishments For after that he hath Excommunicated Kings and Emperours he thrusts them out of their Kingdomes and Empires he absolves their Subjects from their Homages and Services and from their Oath of Allegiance and exposeth their goods unto all men for a pray 89 What the end of Papal Excommunication is Let us consult with Histories but especially let us have recourse unto Rodericus Zâ—morensis in speculo vit Human. Lib. 2. Cap. 3. and Nicholas de Cleman Lib. de Ruin Reparat Ecclesiae whose testimonie is most true on this part 90 By these and the like abuses without doubt it is so come to passe that the most wholesome part of Ecclesiasticall Discipline is at this day fallen to decay and come to ruine See other causes thereof in Luthers Commentaries Supr 3. Joel Tom. 4. Jen. Fol. 801. c. Reade them and perpend them 91 O Christ thou which thrustest forth Labourers into thy harvest Thrust in thy sickle and reape for the time is come for thee to reape for the Harvest of the Earth is ripe Revel 14.15 and The grapes are fully ripe 18. Whosoever loveth thee let him say Come Amen CHAP. XXI Wherein are contained Theologicall Aphorismes concerning The POLITICALL ORDER OR The CIVILL MAGISTRACIE 1 THe goods not onely of the life to come which are eternall but even those of this life which are temporall the hope of fruition whereof man lost by his Apostasie and falling away from God are by God restored again to mankind for the merit and intercession of the Sonne 2 By the Ministerie of the Word God gathereth unto himself a Church by which he may be rightly and duely acknowledged and praised in the true members whereof he may restore his decayed image and inchoate or begin eternall life 3 But because this gathering together of the Church and the restoring of the divine Image is wrought in this life Therefore God hath instituted and ordained the Politicall Order or the Civill Magistracie to be as it were an Hedge to the Church 4 For to this end hath God appointed Kings and all that be fet in authoritie given them rule and power that under them we may leade a quiet and peaceable life in all godlinesse and honestie 1 Tim. 2.2 5 The Church is gathered together out of mankinde Mankinde being miserably corrupted since the fall cannot possible consist without civill government Therefore was it necessarie for the Churches sake that the Politicall Order or Civill Magistracie should be instituted and appointed 6 The parts of the Politicall Order are two The Magistrates and the Subjects 7 The Magistrates rule The Subjects obey 8 The Magistrates are either supreme or subordinate Submit your selves to every ordinance of man for the Lords sake whether it be to the King as Supreme or unto Governours as unto them that are sent by him 1. Pet. 2.13 9 The Supreme Magistrate hath soveraigne and full power and authoritie under God The Subordinate is so set over others that he is still set under the Supreme 10 Both are Gods own institution For there is no power but of God Rom. 13.1 11 Therefore a Christian man is not forbidden to be a Magistrate and to beare rule and authoritie 12 The Gospell doth not take away Civill Government neither do Gods institutions overthrow one another 13 God calls men unto the Magistracie either Immediately or Mediately 14 Examples of Immediate calling we have in Moses David c. For God by his own voice called them Immediately and Extraordinarily unto the rule and governing of his people 15 Mediate calling is especially two waies either by Hereditarie succession or by Mens election Unto these two waies of calling may all other be referred 16 They which are called unto the Magistracie Mediately are no lesse to be accounted as instituted and appointed by God then those which were called by the voice of God himself Immediately 17 For whereas Peter calleth them the Ordinance of man 1. Epist. 2.13 he doth it not therefore as if they were onely an humane ordinance but because they are ordained by men because they are men and because they are made and appointed for the good of men and common benefit of humane societie 18 The Office of a Magistrate is seen or considered either in Peace or Warre 19 In the time of Peace let him
contained Theologicall Aphorismes concerning the Sacrament of BAPTISME 1 BAptisme is the Porch or first Gate of Grace the Entrie into the Church the Key of the kingdome of heaven and the Investiture of Christianisme or the putting on the robe or liverie of Christianitie 2 And therefore being the first Sacrament of the New Testament it is for that cause called the Sacrament of Initiation 3 Baptisme generally taken signifieth any washing dipping or dying whether it be done by immersion â—ffusion or aspersion 4 It is taken Metaphorically in Scripture for the Crosse and calamities Matth. 20.23 for the visible and large effusion of the gifts of the Holy Ghost Acts 1.5 for the miraculous passing of the Israelites through the sea 1. Cor. 10.2 5 It is taken Synecdochically for the doctrine and indeed the whole ministerie of John the Protoâ—Baptist that is which first baptized Matth. 3.11 6 Specially and by way of Excellencie yea and by the common use of the Church it is taken for that solemne mysterie of Initiation to wit the first Sacrament of the New Testament 7 Which in respect of one of the Essentiall parts thereof is called Water John 3.5 In respect of its Essence The washing of water by the Word Ephes. 5.26 In respect of the Effect thereof The washing of regeneration and renewing of the Holy Ghost Tit. 3.5 In respect of the Type thereof which wenâ— before Circumcision made without hands Coloss. 2.11 8 The Prime authour of Baptisme and therefore the Proper and Principall Cause is God 9 For God by his Prophets in the Old Testament did preach by Types and Prophecies concerning this saving Laver or washing of Baptisme 10 The Types are Noahs ark in the floud 1. Pet. 3.20 Circumcision Coloss. 2.11 The passing of the Israelites through the red sea 1. Cor. 10.2 Waters mixed with the bloud of the bird that was killed which cleansed the leprosie Levit. 14.6 7. The water of Expiation or Separation whereinto were strewed the ashes of the red heifer Numb 19.17 c. Divers washings ablutions and aspersions used by the Jews Heb. 9.10 The water of Jordan by which Naaman was cured of his leprosie 2. King 5.14 11 The Prophecies consist partly in proper words and partly in words Allegoricall THE Lord sitteth upon the floud Psal. 29.10 There is a river the streams whereof shall make glad the citie of God Psal. 46.5 The Gentiles shall bring thy sons in their armes Isai. 49.22 I will sprinkle clean water upon you and you shall be clean from all your filthinesse Ezech. 36.25 It shall come to passe that every thing that liveth which moveth whithersoever the rivers shall come shall live Ezech. 47.9 In that day there shall be a fountain opened to the house of David to the inhabitants of Jerusalem for sinne and for uncleannesse Zechar. 13.1 A fountain shall come forth of the house of the Lord and shall water the valley of Shittim Joel 3.18 12 The same God it is which sent John to baptize or to baptize with water Joh. 1.33 From whence it is said That his Baptisme is from heaven Matth. 21.25 and the Pharisees refusing to be baptized of him are said to have rejected the counsel of God Luke 7.30 13 This divine Institution of Baptisme Christ after his death and resurrection did as it were renew by a solemne promulgation and command to continue the same throughout the whole world 14 Therefore the Baptisme of John was the same Sacrament with â—he Baptisme of Christ that is which Christ administred by his Apostles and doth at this day administer by the Ministers of the Church It had also the same efficacie neither was it necessarie that after the Baptisme of John the Baptisme of Christ should be received 15 The same Causes and the same Effects do argue that the Sacrament of Baptisme both Johns Christs was the same 16 Yet notwithstanding we do not deny but that with the Baptisme of the Apostles there was joyned also the visible effusion of the miraculous gifts of the Holy Ghost which was wanting to Johns Baptisme 17 Now God administers this Sacrament not Immediately but by the Ministers of the Church unto whom this doth Ordinarily belong as unto the Stewards of the mysteries of God 1. Cor. 4.1 18 Again Forasmuchas they are the Ministers of anothers good their vices do not take away the essence and benefit of Baptisme 19 And therefore even Hereticks themselves if they do observe the Substantialls of Baptisme they do administer true Baptisme 20 Which also we determine in that case when the Minister of the Church privately and secretly doth favour and cherish an heresie contrarie to the truth of Baptisme and the doctrine of the Church 21 But those which are baptized by Hereticks without the invocation of the Holy Trinitie and afterwards come unto us we pronounce that such are to be Baptized but we do not say Rebaptized For it is not to be beleeved that they were ever baptized whosoever were not baptized In the name of the Father and of the Sonne and of the Holy Ghost 22 The externall Element of Baptisme is water water naturall and elementarie 23 Whosoever therefore do either substitute and use in stead of water any other liquor or any other externall Element or else are of opinion that they may be substituted and used in the stead thereof They depart from Gods institution 24 But yet Baptisme is not simply water but the washing of Water by the Word Ephes. 5.26 25 Therefore neither Water without the Word nor the Word without the Water hath the nature force and vertue of Baptisme 26 That Word is the word both of Command and of Promise 27 For the Apostles are commanded to goe and teach all nations Baptizing them in the name of the Father and of the Sonne and of the Holy Ghost Matth. 28.19 And there is a promise added That he that beleeveth and is Baptized shall be saved Mark 16.16 28 Therefore according to this word all the Holy Trinitie The Father the Sonne and the Holy Ghost are present at Baptisme as at the Baptisme of Christ who is the Head of the Church Ephes. 1.22 29 The Father for his Sonne our Mediatours sake doth receive him that is Baptized into grace The Sonne by his owne bloud doth cleanse him from all his sinnes The Holy Ghost doth regenerate and renew him unto eternall life 30 And if all the most sacred and Holy Trinitie be present then also Christ God and Man is certainly present and by his bloud washeth him that is Baptized from all the filthinesse of his sinnes 31 From whence it is that the Ancients say and Luther repeats it That Baptisme is red with the bloud of Christ. August tract 11. in Joan. Bed in Psalm 80. 32 We must not therefore look upon the water of Baptisme according to the naturall properties and use that it hath in common life But we are to have an eye unto it as it is a Sacrament and means