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
therefore deny the working of the Holy Ghost 70 If a question be moved concerning infants departing without Baptisme we must proceed distinctly 71 Those which are without the Church are left to the judgement of God 72 But those which being born of Christian parents by reason of some case of urgent necessitie could not be baptized or those which die in their mothers wombe those I say by the prayers of their parents and the Church may be commended unto God but are not excluded from the fellowship of the kingdome of heaven 73 It remains now that we speak something concerning certain Circumstances which are wont to be observed at the administration of Baptisme 74 Impious and superstitious ceremonies are to be rejected 75 But what rites and ceremonies are of their own nature indifferent and of a middle rank and not repugnant to the Analogie of faith but rather commended by the authoritie of the Apostles the Primitive Church and further doe make the action use and efficacie yea the necessitie and dignitie of Baptisme more conspicuous to the eyes of the ruder sort such as these are not Simply and to the scandalâ— of the Church to be rejected 76 Exorcisme is to be expounded after this manner That it is a testimony that infants are by naturâ— under spirituall captivitie in the kingdome of the Divel That by the vertue efficacie of Baptisme they are translated from the kingdome of Satan unto the kingdome of Christ That the end of the Ecclesiasticall ministerie consistetâ— not onely in the application of Christs benefits but also in a continuall warring and fighting against Satan 77 But the Church hath libertie to propose and expound the doctrine concerning originall sinne the power and kingdome of Satan and the efficaciâ— of Baptisme in other words more agreeable unto Scripture Chemnit part 3. 〈◊〉 Theolog pag. 178. 78 It is a most ancient custome at the Baptisme of infants to have Sureties which we call Godfathers and Godmothers Whose office it is First to pray for them that God would receive them into grace by Baptisme Secondly by their answering to repeat that which Christ as the mouth of the infants hath witnessed for them Thirdly to instruct them in the principles of religion if their parents be dead 79 Imposition of names is rightly used in Baptisme not onely because it was formerly used in Circumcision but especially because it puts us in minde that in Baptisme our names are written in the book of life Luke 10.20 Revel 20.15 and that our names are enrolled in the Catalogue of Christian souldiers from thenceforth alwaies to fight under the banner of Christ. 80 Concerning other ceremonies and circumstances more shall be said in another place Onâ— thing onely we adde That it were to be wished that at a full congregation in the Church at Morning-prayer children were baptized that so the administration of this most sacred mysterie might be performed with more attention and devotion 81 Neither yet do we say that rashly and unadvisedly any man out of his own private fansie may depart from the custome of the Church wherein he lives nor do we prescribe Laws for cases of necessitie 82 From all that hitherto hath been said we gather· That Baptisme is the first Sacrament of the New Testament in which a living man is dipped into water or sprinkled with water In the name of the Father and of the Sonne and of the Holy Ghost that being regenerated and renewed he may be made an heire of everlasting life 83 God who by Baptisme hath received us into the covenant of grace keep and preserve us in the same even unto the end Amen CHAP. XVIII Wherein are contained Theologicall Aphorismes concerning the LORDS SUPPER 1 THe latter Sacrament of the New Testament is The Lords Supper so called froÌ„ the Authour time of the institution thereof 1. Cor. 11.20 21. c. 2 It is also called the Lords Table to distinguish it from profane eating drinking 1. Cor. 10.20.21 c. And again The communion of the body bloud of Christ. 1. Cor. 10.16 because therein consisteth the essence of this Sacrament And again The Testament of Christ. Luke 22.20 1. Cor. 11.25 because therein do appeare all the requisites of a Testament And again The breaking of breâ—d Acts 2.42 20.7 because by it the bread in the Eucharist was prepared of old to be distributed 3 It was called by the ancients the Eucharist or Giving of thanks 1. Cor. 11.24 Because â—olemne thanks were to be given to Christ at the celebration of this Sacrament Again It was called a Synaxis or coming together 1. Cor. 11.20 Because this Holy Supper was wont to be celebrated in a full congregation in the Church and was a signe and pledge of their mutuall conjunction in Christ. Again It was called an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a feast in Love and Charitie by reason of Holy feasting instituted and made of gifts conferred in common Again It was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Liâ—urgie because it is no small part of publike and common service 4 The name of Missa which is taken for the Masse had its beginning from the forme of dismissing the people used by the ancients when they sayd unto the Catechâ—mâ—ni to the possessed of vill Spirits and to the Excommunicate Ite Missa est Beat. 〈◊〉 Super. 4. Libr. Tertull. adv Marc. 5 The Types of this Sacrament in the Old Testament are sundrie and divers but the best are these The Paschall Lambe Exod. 12.27 c. 1 Cor. 5.7 and Manna Exod. 16.15 Ioh. 6.49 The cornâ— of heaven Psalm 78.24 Angels food vers 25. 6 The Authour of this Sacrament who did both institute and commend it unto his Church is Christ. Matth. 26.26 Luk. 22.19 1 Cor. 11.23 7 Who seeing that he is true God and One with the Father and the Holy Ghost Omnipotent True All-wise our Mediatour Saviour Therefore if we desire truely to be his Disciples we must without any tergiversation backsliding or unwillingnesse beleeve his words and rest on them Joh. 8.31 8 And the Sonne it is who still â—o this day doth exhibite unto us his Body and Bloud at the distribution of the bread and wine in the Eucharist to â—e eaten and drunke by us 9 Beleeve ye all therefore that even now thâ— Supper at which Christ sat down is here celebrated For there is no difference betwixt this and that They have both one Authour Do not think it is the Priest or Minister but Christ himself that stretcheth forth his hand unto thee Chrysost. Hom. 51. in Cap. 24. Matth. 10 Yet he doth not administer â—his Supper now immediately by himself as he did at the first Institution But it hath pleased him to use the Ministers of the Church to â—his purpose because they are The Stewards of the Mysteries of God 1 Cor. 4.1 11 The Eucharist consists of two things an Earthly and an Heavenly The Earthly is Bread and Wine the
it terrifieth us and prescribeth unto us the rule of well-doing 35 The Gospel is the doctrine of faith which pointeth at Christ our Mediatour who hath made satisfaction for our sinnes and raiseth up the conscience of man 36 The practise of the Law and the Gospel consisteth in true Repentance 37 Whereunto there is required Contrition to be wrought in us by the Law and Faith by the Gospel 38 Faith apprehendeth the Righteousnesse of Christ offered in the word of the Gospel by which man after Contrition wrought in him by the voice of the Law is justified before God and beginneth to be renewed by the receiving of the Holy Ghost 39 For by faith our hearts are purified Acts 15.9 40 Therefore the fruits of true Repentance are good works 41 For Faith worketh by Love Gal. 5.6 And Christ giveth unto us not onely his righteousnesse but also his Holy Spirit which beginneth to renew our nature and bridle in us the concupiscences of the flesh 42 Of Good works there are three ranks some have respect unto God some unto Our selves and others unto our Neighbours 43 For the Summe of Pietie and Christian Religion is this That we live soberly righteously and godly in this present world Tit. 2.12 44 The Sacraments are the Seals of the word appointed for the confirming and strengthening of our Faith And they are the Visible word 45 Such in the Old Testament were Circumcision and the Paschal Lambe and such in the New Testament are Baptisme and the Lords Supper 46 By the Audible and Visible word God gathereth together his Church here on earth 47 Whereof there are three Hierarchies ranks or orders The Ecclesiasticall Politicall and Oeconomicall 48 Of the Ecclesiasticall Hierarchie the Pope of Rome makes himself Monarch and Head 49 But inasmuchas he setteth himself against Christ he makes himself Antichrist 50 The Ministerie of the word or the Ecclesiasticall Hierarchie is ordained at this day by a mediate vocation 51 The Politicall Hierarchie comprehendeth Magistrates both inferiour and superiour 52 Vnto the Oeconomicall Hierarchie belongeth Matrimonie which is as I may so call it a certain Seminarie or Nurserie of the Church 53 God in this life puts his Church under the Crosse and that for many waightie and urgent reasons 54 But at length he will glorifie it in the life to come being delivered and freed from all enemies from all evills perills and dangers 55 Death and the Last Judgement without going through any Purgatorie is to the godly and those that beleeve the entrance into everlasting life 56 But the ungodly and unbeleevers shall at length be cast into everlasting fire CHAP. II. Wherein are contained Theologicall Aphorismes concerning the HOLY SCRIPTURE 1 THe onely Principle of Theologie is The WORD of God contained in Holy Scripture 2 By the name of Holy Scripture properly and strictly taken we understand the books of the Old and New Testament which undoubtedly are Propheticall and Apostolicall 3 Which also are called Canonicall because they are a full and perfect Canon or Rule of the knowledge of God and his worship 4 Such in the Old Testament are Genesis Exodus Leviticus Numbers Deuteronomie Joshua Judges Ruth two books of Samuel two of the Kings two of the Chronicles Ezra Nehemiah Esther Job the Psalmes the Proverbs Ecclesiastes the Song of Solomon Isaiah Jeremiah Lamentations Ezechiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zachariah Malachi 5 The rest of the books of the Old Testament are called by S. Jerome Apocrypha because they were neither wrote by the Prophets nor received by the Jews for Canonicall 6 Again they want the testimonie of Christ and his Apostles 7 Moreover by the most approved Councells and Fathers they are reckoned without the Canon 8 And besides there is to be found in many of them places either expresly repugnant to the Canonicall Scripture or else peccant against the truth of Historie and Chronologie or else Contradictorie one to the other 9 In the New Testament those are called Canonicall which at all times and by all the Churches have been received without doubting for Apostolicall truely and certainly so called 10 Such are The Gospell according to S. Matthew Mark Luke and John the Acts of the Apostles the Epistle of S. Paul to the Romanes two to the Corinthians one to the Galatians one to the Ephesians one to the Philippians one to the Colossians two to the Thessalonians two to Timothie one to Titus one to Philemon the First of Peter and the First of John 11 The rest have not been heretofore received by all with such a common consent as the former in which respect they are called by some Apocrypha 12 Such are the Epistle to the Hebrews the Epistle of James the Second of Peter the Second and Third of John the Epistle of Jude and the Revelation of John 13 But forasmuch as most of the ancients do not so much doubt of their Primarie authour which is the Holy Ghost as of their Secundarie authours therefore for their Authoritie I willingly suffer them to be equall with the Canonicall neither will I contend with any man about this matter 14 All Scripture is given by inspiration of God 2. Tim. 3.16 And holy men of God spake as they were moved by the Holy Ghost 2. Pet. 1.21 Neither spake they onely but they wrote also 15 The same word of God which with a lively voice was preached and preserved unwritten for a long time in the Old Testament and likewise in the New Testament but not so long The same word I say was afterwards by the will of God written and became Scripture Iren. lib. 3. cap. 1. 16 Therefore between the word of God preached and the word written we make no reall difference 17 For it is but an Accident unto the word of God either to be preached or to be written 18 But although the Prophets and Apostles moved by the Holy Ghost have not wrote their whole sermons yet they have made such a choice of what they wrote that it is sufficient for the salvation of those that beleeve August tract 49. in Joan. 19 And therefore we say that the Holy Scripture is perfect and containeth in it all things necessarie for those that strive for the prize of eternall life which is set before them both for the instructing of them in the faith and the informing them in life 20 That it is perfect it is proved by evident testimonie 2. Tim. 3.16 and 17. where it is said that the Holy Scripture is profitable for doctrine for reproof for correction for instruction in righteousnesse That the man of God may be perfect throughly furnished unto all good works And therefore also the Holy Scriptures are able to make us wise unto salvation 2. Tim. 3.15 21 Seeing therefore that which is Profitable in relation to Indigency and want is taken two wayes either for that which of it self alone is All-sufficient excluding all want or else for
and ordained 33 True Faith is not dead Jam 2.17 For the Spirit of God worketh it in our hearts by the lively Word of God 34 Yea rather it is Operative and Working Galat. 5.6 35 That Energie or working of Faith is Twofold One by which it relieth on Christ the Mediatour declared in the word of the Gospell and apprehendeth and layeth hold on his benefits and Another by which it worketh through love 36 When as we say theâ— that Faith doth justifie and Faith alone we are to expound these two propositions 37 Faith doth justifie not in respect of the excellencie or dignitie thereof nor in respect of the latter Energie or working but because it apprehendeth and layeth hold on Christ the Mediatour 38 Therefore there is no reall difference betweeÌ„ these Whether we say that Faith doth justifie as some say Instrumentally or as others Formally 39 In the former acception it is taken for the Gift of God kindled in the heart by the Gospell or the faithfull heart and so it is an Instrument by which Christ is apprehended 40 In the latter acception it is taken for the very Apprehension of Christ by Faith and so it is the Formall cause that is the reason and manner of our Justification 41 Neither is there any reall difference whether we say as some doe that Faith doth justifie Formally or as others that it is Christ or as others that it is Christs merit 42 For it is all one as if you should say Faith which apprehendeth Christ doth justifie or Christ being apprehended by trâ—e Faith is 〈◊〉 justification or The merit â—f Christ through Faith is imputed unto us to justification 43 For the proper Object of saving Faith is Christ with his merit and again Christ doth nothing profit us unlesse through Faith his righteousnesse be imputed unto us 44 To speak properly then The Formall cause of our Justification is Christs righteousnesse that is his active and passive obedience apprehended of us by Faith by God imputed unto us 45 God in his Judgement doth exact of us an account of all his gifts bestowed upon us that is of that perfection and integritie in which we were created after his Image 46 But he found not in us that integritie wisdome and righteousnesse wherein we were created but in stead thereof sinne and iniquitie for which by the 〈◊〉 which is the rule of justice we are accused and condemned 47 But here the free Mercy of God steps in unto judgement and exhibiteth unto us Christ our Mediatour and Redeemer He taketh from us that which is ours that is sinne and iniquity and bestoweth upon us that which is his that is his obedience which he performed unto the Law 48 From this foundation God who is both Mercifull and Just by a most excellent temper of his mercie and justice imputeth noâ— unto us our sinnes but imputeth unto us Christs righteousnesse through Faith which resteth and relieth upon Christ as the onely Propitiatorie 49 This Imputation of Christs righteousnes unto us through Faith is as true and reall as it is true that Christ took upon him our iniquities Isai. 53.5 50 Remission of sinnes is grounded on Christs righteousnesse For God doth not remit sinnes out of errour or ignorance levitie or negligence but for Christ apprehended by Faith 51 And thus the Justice and Mercie of God shew themselves in our Justification His Justice shineth in that most perfect satisfaction which Christ made for our sinnes His Mercie appeareth in his acceptation of Christs satisfaction and the applying of it unto us through Faith 52 Again the Imputation of Christs righteousnesse is made in that our sinnes are remitted for the guilt of the person cannot consist with the imputation of Christs righteousnesse 53 Therefore as Originall sinne is not onely a want or privation of Originall righteousnes but also an evill Concupiscence So likewise our Justification before God consisteth in the Remission of sinnes and the Imputation of Christs righteousnesse 54 With this Remission of sins Imputation of Christs righteousnesse Regeneration and Adoption there is allwaies joyned Renovatioâ— by an inseparable union For Christ doth not onely bestow upon us his righteousnesse but his Spirit also which reneweth our nature 55 But yet our Justification before God doth not consist in both these joyned together 56 But Renovation is a Consequent of Justification and because through the imbecillitie and weaknesse of our nature it is never full and perfect therefore we cannot attribute unto it the glory of righteousnesse as if it were able to subsist before Gods judgement 57 And this is it which we labour to shew when we say that we are justified by Faith alone 58 Where the word Alone doth not determinate Faith the Subject as if justifying faith were at any time alone and separate from charitie and other Christian vertues 59 For True Faith is a Lively Faith not a dead Faith It worketh by Love and is not without works 60 But that Exclusive particle or word Alone doth determinate the Predicate because the Righteousnesse of Christ alone the power of apprehending whereof belongs to Faith alone and not to works is imputed unto us to Justification 61 We do not deny then that the Holy Spirit doth kindle new motions in the regenerate and that those that are justified do walk in good works 62 Nay rather we say plainly Where there are not those new motions stirred up by the Holy Spirit neither is there true Faith as yet kindled We say plainly that Good works must follow in those that are justified 63 But this it is which we deny That either these new motions are habituall righteousnesse of force before God or that these good works are actuall righteousnesse on which we may rely before Gods judgement 64 But indeed all the certitude of our confidence is in the precious bloud of Christ. August In Meditat 65 For woe unto men even of the best and most laudable life if God setting aside his mercie proceed to their examination in his justice 66 We therefore urge Exclusive particles in matter of merit in application and in form of justification 67 For fear lest that works should seem to be set up either as the merit or means or form of our Justification before God 68 But it is the grace of God onely which through Christ alone by Faith alone apprehended doth justifie us 69 The end of this saving Faith is the salvation of our souls and life everlasting 1. Pet. 1.9 70 For by Faith we have not onely accâ—sse unto grace but we also stand in grace Rom. 5.2 And we are kept by the power of God through Faith unto salvation 1. Pet. 1.5 71 But yet notwithstanding Faith can be no more separate from love and Charitie then the Rayes from the Sunne and the Heat from the Fire Farre be it from us to say that Faith is formed by Love and Charitie 72 For Faith without works is said to be dead not as if
Holy name of God and his Word be not for our sakes evill spoken of 67 In respect of our Neighbours they are necessarie 1. Because we are to help them according to our abilitie 2. Because we are to edifie them by our good example 3. Because we are to avoid scandall 4. Because we are to stop the mouths of Backbiters and Slanderers by doing good 68 In respect of the regenerate themselves they are necessarie 1. Because they are to testifie by newnes of life that they are a new creature in Christ. 2. To prove by their walking as children of the Light that they are delivered out of darknesse 3. To shew forth the true fruits of Faith and to make their calling and election sure 4. To avoid the suspicion of Hypocrisie 5. To escape paines temporall and eternall which are the rewards of evill Works 6. That by sin they do not shake off Faith grieve the Holy Spirit and lose the grace of God 7. That they may obtaine of God rewards Corporall and Spirituall 69 Faith is exercised in Good Works and by them increaseth and as it were waxeth fat Luther in cap. 17. Gen. 70 These things are oâ—ten to be urged and earnestly insisted upon That we entertaine not once any such thought as if remission of sinnes and justification by grace were any priviledge for ungodlinesse 71 When as God of his meer goodnesse unto us in Christ doth receive us into Grace that he may have a peculiar people zealous of Good Works Tit. 2.14 72 Where the Apostle in the verse next but one going before maketh three rankes or degrees of Good Works For he requireth that we live Soberly Righteously and Godly in this present world 73 To live Godly hath respect unto the Worship due unto God according to the first Table of the Commandments And it comprehendeth the Love Feare of God Confidence in him true Invocation Confession and Giving of thanks 74 To live Righteously or justly hath respect unto our Neighbour And it comprehendeth all good offices of humanitie due unto our Neighbour according to the second Table of the CommandmeÌ„ts to wit That we give all due Obedience and Reverence to our Superiours that we afford Counsell and help to our equals and that we defend and instruct our inferiours Bernard Serm. 3. de adv Domini 75 To live Soberly hath respect unto Our selves And it requireth the Keeping of our bodies under and the moderating of our passions There is no victorie more glorious then for a man to overcome himself 76 After the same manner doth our Saviour being about to shew the manner of doing Good works contrarie to the practise of the Hypocriticall Pharisees He doth I say make three kinds of Good Works Almes Prayer and Fasting 77 By the name of Almes by a Figure called Synecdoche by which A part is put for the whole we are to understand all offices of Love and Charitie due unto our Neighbour From whence proceedeth the difference between Corporall and Spirituall Almes comprehended in these verses Visito Poto Cibo Redimo Tego Colligo Condo Consule Castiga Solare Remitte Fer Ora. In English thus To visit sick and Prisoners To give drinke to the drie To feed the hungrie To redeem Men in captivitie To cover them that naked are Poore strangers to invite The harbourles within thy house To lodge with thee at night To Counsel such as counsel need The faultie to chastise To comfort such as comfort want To forgive injuries To beare with such as froward are In their infirmitie To pray for such as are cast down In their adversitie 78 By the name of Prayer likewise we understand all religious devout service which we owe unto God For That our Prayers may be accepted of God and be pleasing unto him it is necessarie that they proceed from true Faith Feare and Love of God 79 By the name of Fasting we understand the keeping of our Bodies under For we are so to nourish our flesh that it may serve us and so to tame it that it wax not proud and lift up the heel against us According to the counsel of Hugo 80 From what hath hitherto been said we gather this Definition Good Works are the actions of men regenerate commanded by God and done to the glorie of God through Faith in Christ according to the rule of the divine Law 81 That we may be rich in them God of his infinite mercie grant unto us for Christ his sake who is the Authour and Finisher of our Faith Good Works who together with the Father and the Holy Ghost is to be blessed and praised world without end Amen CHAP. XVI Wherein are contained Theologicall Aphorismes concerning the SACRAMENTS 1 UNto the Word of the Gospell God hath added the Sacraments which are the Visible Word 2 And The visible signes of invisible grace August Libr. 19. contr Faust. cap. 16. 3 For by the Sacraments is represented unto our Eyes what by the preaching of the Word we heare with our Eares 4 The word Sacramentum which we translate Sacrament is extaâ—t indeed in Scripture I meane in the vulgar Latin 5 But not in that sense in which it is here used 6 And yet we are not to interdict or forbid the Church the use of the word as Carolstadius would have us 7 For it were a miserable servitude absolutely to be forbidden the use of all words unwritten 8 Amongst profane authours this word Sacramentum is used first for mony layd in deposito in the hands of the Pontifex by the Plaintiffe Defendant by way of caution that he which was overcome in judgment should forfeit his mony and he which overcame should againe receive his owne 9 Againe it is used for that Solemne Oath which Souldiers take according to a prescript form of words to bind them to their allegiance and fidelitie to the State and Governours thereof 10 From whence afterwards it came to signifie generally any kind of oath 11 In the Scripture according to the Latine interpreter Sacramentum is that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldees Rasa and the Hebrews Sod 12 Ecclesiasticall writers by the name of Sacrament understand a Ceremonie of divine institution by which the good promises of the Gospell are offered and applyed to those that beleeve 13 These our Sacraments are Holy and undefiled Mysteries as Damascen speaketh 4. Orth. fid cap. 14. or as out of the ancients speaketh Jeremie Patriarch of Constantinople Resp. 1. ad Theol. Wirteh Mysteries to be trembled at Therefore not without just cause is the name of Sacrament given unto them 14 By the Sacraments we are bound unto God to beleeve on him and to obey him as Souldiers are bound unto â—heir Generall by an oath By the Sacraments we are also bound to love one another as they which contended in judgement having first laid their money in deposito in the hands of the Pontifex 15 Furthermore the word Sacrament is properly and
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