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
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
former ages or whether they be at this day yet living 25 But it is necessarie that this consent be grounded on the Catholike writings of the Prophets and Apostles which are the onely foundation of the Church 26 It is called Apostolike in respect of the Doctrine of the Apostles because it began in the New Testament to be propagated by the Apostles which taught none other things then those which the Prophets and Moses did say should come Act. 26.22 And because it is yet at this day gathered together by the Doctrine of the Apostles sounding in the Scriptures 27 From whence it may be easily gathered what are the true Characters and signes of the True Church to wit The pure preaching of the Word the Lawfull administration of the Sacraments 28 For seeing that the Church is nothing else but a Companie of such as professe the true Doctrine of Christ publikely and use the Sacraments lawfully and there is no surer note of a thing theÌ„ its Forme Therefore we conclude that these and no other are the true proper and genuine Characters tokens and cognizances of the Church 29 If there be assigned any other as the Catholike name Antiquitie Duration Amplitude Succession of Bishops Temporall felicitie c. I say These are common to other Societies and Companies as well as to the Church neither are they of any force to prove a true Church unles they exactly agree and are joyned with the other notes before mentioned by us 30 Wherefore we thought good to note the words of Stapleton in relect princ fid Controv. 1. Quaest. 4. Art 5. pag. 113. Even as saith he little children do distinguish a man from a beast by the externall lineaments of body and outward figure of a man because they are led onely by their sense And those which are of riper yeares and have the use of reason but yet are rude and unlearned do it by operations of life functions which are onely proper to a man as to speak like a man to walk like a man c. But they which are wise prudent whose judgement pierceth deeper do it by prudence and understanding and other endowments which are proper unto man after a farre more excellent manner 31 So the Church of Christ is by those that are wise and Spirituall such as are the Teachers and Pastors of the Church known by the sound Doâ—trine and the right use of the Sacraments But as for those which are unlearned weak and little in Faith who are not able to judge of the Doctrine it selfe considered in its causes principles and meanes as also those which are without Faith who know little or nothing of the Church they judge onely by the outward face and appearance and by the multitude of the people which beleeve and their Pastors 32 This Similitude or Comparison of Stapletons we thought worthy to be noted For from hence it may be concluded that our notes of the true Church are proper genuine well beseeming spirituall men but theirs are doubtfull and uncertaine 33 The outward shew and face of the Church shadowed ouâ— by lineaments we willingly grant unto them But as for the Soule thereof that must they leave unto us 34 Hither belongeth that which Bellarmine himself openly confesseth That by those notes and markes by him assigned it is not provâ—d evidently to be true That the Church of Rome is the true Church of God but yet it is made evidenâ—ly credible Libr. 4. de Eccl. cap. 3. Col. 210. 35 Furthermore seeing that the Gospell is not preached nor the Sacraments administred with like sinceritie in all particular Churches but the â—eaven of humane traditions and inventions is mixed with the pure masse of Gods Word Therefore in this respect and in this sense the Church is said to be more pure or more impure comparing one with another 36 So Christ would have the Scribes and Pharisees to be heard Sitting in Moses Chaire Matt. 23.2 that is delivering the Doctrine which Moses delivered according to the interpretation of Biel. 4. Sent. Dist. 1. Quaest. 4. Art 3. But withall he gives an Item to beware of the leaven of the Pharisees that is their false Doctrine Mat. 16.6 37 God can even by a corrupt Ministerie beget spirituall children unto himself Ezech. 16.20 38 The eares of the hearers are many times more pure then thâ— lips of the teachers 39 So the Popish Church is not a true and pure Church But yet in former ages under Poperie did God gather and even at this day still doth gather unto himself a Church 40 Our Churches are gone out of the Romish Babylon according to Gods command Jerem. 15.19 They have taken forth the precious from the vile They have accepted and do still professe and maintain the writings of the Prophets and Apostles and the Doctrine which is conformable and agreeable unto them separating them from the leaven of humane traditions 41 Can any one then deny that our Church is Apostolike Such as the doctrine is such is the Church The Doctrine is Apostolike And therefore our Church is also Apostolike 42 Let them therefore either convince us out of the writings of the Prophets and Apostles to have departed from the Doctrine of the Prophets and Apostles or let them not deny unto us the name of Catholike and Apostolike Church 43 And here we would have it accurately to be observed what the Acts of the Dyet at Ausburg Ann. 1530. do witnes How that the chiefest of our adversaries there confessed that the confession of our Faith could not be refuted out of Scripture 44 Hither will we adde out of S. Augustine Epist. 166. that In the Scriptures we have learned Christ in the Scriptures we have learned the Church· And why then do we not in them retaine both Christ and the Church 45 And againe we have another saying out of S. Augustine De unitat Eccl. Cap. 2. which makes against them Between us saith he and the Donatists the Romanists the question is Where the Church is What then shall we do Shall we seek it in our owne words or in the words of our Lord which is the Head of the Church In my judgement we ought rather to seek it in his words who is Truth it self and best knows his own body 46 And further we urge upon them that Exclusive particle of Saint Chrysostome Hom. 49. oper imperf in Matth. They which would know which is the true Church of Christ can know by no other means but Onely by the Scriptures 47 The word of God which this day is not extant but in the writings of the Prophets and Apostles is the seed the foundation and as it were the soul of the Church If the Church departeth from the tract thereof it departeth into errour and that so much the more grievous by how much the more remote and distant from the sinceritie of the word 48 From whence it may be easily gathered what we are to determine concerning that
therefore It is to be interpreted of it self and by it self 52 For that which is perfect ought not to be patched with things of another kinde and that which is perspicuous of it self doth not stand in need of anothers light 53 Yet notwithstanding the Scripture is of it self perspicuous the blinde eyes of our understanding are dazled at the light of it 54 Whosoever therefore will take in hand to interpret Scripture let him with earnest prayers and grones desire to have his understanding enlightened by the Holy Ghost 55 Let the glory of God and the instruction of men unto salvation be the supreme law of interpretation 56 And seeing that every head of celestiall doctrine is in Scripture in one place or other therefore let the interpretation of other places be conformable unto it So shall the Analogie or proportion of faith be kept Rom. 12.6 57 Observe diligently the naturall significations of words 58 In matters of doubt have recourse unto the fountains the Hebrew in the Old Testament and the Greek in the New 59 Have respect and regard to the scope of every word to the circumstances to that which goes before and that which follows after 60 Let the obscurer and fewer places of Scripture be expounded by those that are more cleare and more in number 61 Depart not from the letter in articles of faith especially unlesse the Scripture it self sheweth some impropriety of speech and also expound it 62 Use the writings of the Fathers for an help to leade thee by the hand as it were in the interpretation of the Scripture but see that thou usest them aright 63 Yet count them not for Canonicall but examine them by the Canonicall What in them is agreeable unto the authoritie of divine Scripture embrace with due commendation of them what is not agreeable by their leave reject and refuse August lib. 2. cont Cresc cap. 32. CHAP. III. Wherein are contained Theologicall Aphorismes concerning GOD. THe chief end of all the Scripture is To know God and worship him being known 2 From him alone are all things and To him alone are all things 3 That there is a God even the book of Nature sheweth For The world is the school of the knowledge of God Basil. in Hexam 4 The leaves of this book are especially three Heaven Earth Sea and all things therein contained as Clemens Alexandrinus speaketh 5 But there is a more certain evident and perspicuous knowledge to be fetcht out of the book of holy Scripture 6 The eyes of our understanding are blinded by our fall and from thence it is that we cannot so readily make progresse and proficiency in the book of Nature 7 The end of that Naturall knowledge of God is according to the Apostle To seek the Lord Acts 17.27 8 Nature herself confesseth that her book is imperfect and therefore she must as it were leade us by the hand to finde out a more perfect revelation in the Church 9 The Essence of God transcendeth all created things Therefore the perfect knowledge of God surpasseth all understanding God is incomprehensible so saith Damascen lib. 1. Orth. â—id cap. 1. 10 And from hence it follows That as God is a Spirit above all and cannot properly be found out or comprehended by any understanding So likewise he cannot be defined or determined by any definition August de cogn ver vit cap. 7. 11 We cannot in any words so fully expresse what God is as by confessing our ignorance That we know not what God is Scal. Exerc. 365. Sect. 2. 12 What therefore God would have hidden from us that must we not search into But yet notwithstanding so much as he hath manifested unto us by revealing of himself we must in no wise neglect for fear lest we be found on one side more curious then is lawfull on the other side damnably ingratefull Ambros. 1. de vocat Gent. cap. 7. 13 God gave being unto all things Therefore he is the first chief and independent Being 14 He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is He hath his Being from himself Scal. He is a Being above all beings Dionys lib. 1. de divinis nom cap. 1. 15 He is the Essence of all essences the Creatour of all creatures the Life of all lives the Cause of all causes 16 He it is that giveth all unto all but receiveth not ought from any 17 Above him is nothing without him is nothing beneath him is nothing Vnder him is all in him is all with him is all From him are all things by him are all things in him are all things Aug. de Spec. cap. 33. 18 Between the Essence of God and the essence of the creatures there is an infinite difference Gods Essence is after a singular peculiar and supereminent manner 19 God is a Spirit John 4.24 A Spirit hath not flesh and bones Luke 24.39 Therefore God is incorporeall 20 Whatsoever corporeal things are attributed unto God they are to be understood as it beseemeth the majestie of God not properly spoken but by an Anthropopathie a figure by which that is improperly said to be in God which properly belongeth unto man 21 God condescendeth unto us that we may ascend up unto him and seeing that we are men he vouchsafeth to speak unto us after the manner of men 22 The Scripture by things corporeall teacheth us spirituall and likewise by things visible things that are invisible 23 So God is said to have Eyes which are over the just an Hand by which he giveth food unto all flesh Feet whose footstool the earth is All these are in God in Effect not in Affect Bern. Serm. 4. sup Cant. 24 He is therefore All-eye because he seeth all All-hand because he worketh all All-foot because he is every where August sup Psalm 136. 25 God is Eternall without beginning or end From him are all things but he is from nothing He is subject to no change or succession He alone it is that can say I AM THAT I AM. Exod. 3.14 26 If God had a beginning then he should be subject unto change But he is uncreated without time without beginning without end not subject to alteration Therefore he is truly Eternall 27 But if God be without change or alteration he is also void of all composition whatsoever 28 He alone is truly and properly Simple Besides him all things else are compounded At least Ex Actu Potentia Ex esse Essentia as the School speaks 29 The Essence of God is not onely most Simple but also most Infinite and Immense God is present with all things not onely by his Power by which he conserveth all things but also by his Essence by which he is present with all things created after a more neare and intimate manner then they are with themselves 30 In those words in which it is said That God is every where by his Essence we are to beleeve that there is more contained then any living man is able to
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
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