that I may not say further that to be set on the right hand of God is to haue a like power and equall glory with God himselfe Againe that the Romish Church is an idolatrous assembly I proue it out of the Romish Masse booke where in the Seruice appointed for Good Friday it is said that the Priest so soone as hee hath put off his shooes and then approcheth to adore the Crosse shall kneele three times before he kisse the Crosse and then afterward the Ministers of the Altar they must also kneele and three times adore the Crosse. II. Arg. That Church which approueth manifest crimes is not the pure Church but the Church of Rome is such Ergo. The Proposition is herein manifest for that the Papists themselues do yeeld sanctity and holinesse of manners to be a note of the Church The assumption I confirme for that the Pope doth dispence for Incest Sodomy and other most grieuous crimes See the Taxes Fines or Nundinations of the Court of Rome described at large in Musculus his Common Places 2. It is confirmed out of Costers Enchiridion where you shall find it written that a Priest committing fornication or keeping a concubine in his house does not so grieuously sinne as he that doth marrie This doth Gretzer allow of in his History of the Iesuiticall order pag 115. Most truly wrote our Coster that a Priest should not so grieuously offend if hee should commit Fornication then if hee should marrie And hee addeth Yea it is truly spoken that a Priest doth lesse sin in committing Adulterie then in marrying a Wife Bellar. 2. lib. de Monach. cap. 30. It cannot be truly said of a Nun that hath vowed continence that it is better to bee married then to burne for both in her is euill to bee married and to burne yea worse it is to bee married then to burne whatsoeuer our aduersaries say to the contrarie that it is written 1. Cor. 7. It is better to marry then to burne Here that is worthy marking which Sleidan sets downe in his first booke that a certaine Italian Bishop Casa by name hath written a whole booke in the praise of filthy Sodomy where we may note for a conclusion that although al those things be granted to the Papists which they most gloriously dispute about the Church yet they can gaine nothing hereby because they ought to make it plaine first vnto vs that the Popedome is the true Church which in that they haue not as yet prooued nor shall euer bee able to prooue it they do but delude themselues with a vaine title of the Church And whereas they say that it is absurd before the point of the Church bee discussed to take in hand to dispute of any of the Articles of faith that also can little auaile them because wee doe dispute and iudge of doctrine and faith by the word of God and it may so bee disputed although that point of the Church be not before handled for the Word of God is before the Church and aboue the Church neither hath the Church any authoritie to wrest the Scripture as we haue formerly proued in the common place of Scripture But here I would haue noted the exceeding fraud of the Popish Writers that when they haue made a great stirre about the Church and stood long vpon it at length they conclude the Church to be a Councell consisting of the Pope the Cardinals and Bishops and so exclude all other which are neither Cardinals nor Bishops from the Church at least remouing them so farre that they shall not make vp the Church properly so called and principally that hereby they might the more establish the insolent pride of their Spiritualtie against the manifest Word of God You haue made plaine the Doctrine of Redemption vnto mee now it followes that you instruct me in the matter of Iustification of man before God wherfore shew me I pray you what is Iustification It is the absoluing of sinfull man from his sinnes or it is a forgiuing of sinnes by the meere grace and fauour of God for the merits of Christ imputed and applied vnto vs by faith What are to bee considered about Iustification Foure things 1. the principall cause 2. the instrumentall cause 3. the effect and fruite and lastly the necessary adiunct What is the principall cause of Iustification before God The principal cause is either primarie or secondary the prime cause is the grace and mercy of God the other cause is the merit of Christ or the death and passion of Christ made ours imputed vnto vs or appropriated vnto vs so truely that the Passion of Christ should besteede vs as much as if we our selues had hanged on the Crosse and had died for our owne sinnes Hereof wee haue manifest testimonies of the Scripture Rom. 5. vers 8. As by one man many were made sinners c. Rom. 4. vers 5 6. Blessed is that man vnto whom God imputeth righteousnesse without the workes of the Law 2. Cor. 5. vers 8. He made him which knew not sin to be sinne for vs that we might bee made the righteousnesse of God in him Gal. 3.15 Christ hath redeemed vs from the curse of the Law whilest hee was made a curse for vs. Philip. 3. vers 8. That I may bee found not hauing my owne righteousnesse but that which is by the faith of Christ. Now there is no opposition in this wee say that a sinner is iustified by the meere grace of God and yet by the merit of Christ because it was brought about by the meere mercie and grace of God that Christ performed that meritorious worke for vs for Christ was in no wise bound vnto vs to die for vs but hee out of his meere grace and mercy did vndergoe death for vs. What is the instrumentall cause of Iustification Onely faith in Christ insomuch as by faith euen as by a hand and instrument we lay hold on and apply vnto vs the merit and satisfaction which Christ hath performed for vs. What is faith Faith is not onely a bare knowledge of the Historie of Christ but it is also a sure confidence of the heart whereby we set downe in our selues for certainty and be perswaded that our sinnes are forgiuen vs of God for the death and passion of Christ. Note here two maine errors of Poperie whereof the first is that faith is onely a certaine Historicall knowledge and no true and sure confidence of the heart whereunto the Scripture it selfe directly speaketh Rom. 8.20 where faith is called a sure trust and perswasion See my Gymnasium logicum wherein you haue this in that Theame Fides somewhat opened The second errour is that we come by the remission of sinnes not by faith alone but also by the merit of good workes contrary vnto those sayings in the Scripture Ephes 2.8 By the grace of God you are saued through faith and not of your selues Rom. 4. Abraham belieued and
proprieties p. 73. seqq So of Redemption there followes Iustification which you haue I. defined p. 104. II. vnfolded by the cause the effect and the adiunct The cause of iustification is either principall the mercy of God and merit of Christ or instrumentall Faith which is defined and then further opened by the causes which are principall Gods Spirit instrumentall and and those either ordinarie the Word and Sacraments or extraordinarie Miracles p. 105. seqq The effect or fruit of iustification is the peace of conscience by which a man is assured of the fauour of God and his owne saluation p. 115. The adiunct of iustification is Repentance of which see p. 122. So of iustification there remaines Sanctification or Regeneration which is I. defined and then further opened by the parts thereof 2. Goodvvorks Prayer or inuocation p. 124. Thus farre goes our generall knowledge our particular knowledge I said was touching a Sacrament and that is either common to both sacraments where you haue the name and nature of a Sacrament p. 142. or appropriate to the Supper which you haue I. defined p. 143. and then further opened by three considerable things the matter the forme the end The matter is both elementarie and spirituall which are called the termes of the Relation for a Sacrament is a Relation p. 144. The forme or ground or foundation of the Relation is 1. in respect of the Sacrament I. the institution of Christ II. the analogie betwixt the signe and the thing signified 2. in respect of vs it is Faith p. 147. seqq The end or final cause of this Relation is two-fold namely in respect I. of Christ and it is a gratefull commemoration of his Death and Passion II. Of our selues and it is either primarie the confirming of our faith or secondarie and it is threefold I. a consecrating of our selues to God 2. a publike acknowledgement of Christianitie 3. a profession of our charitie p. 155. seqq Thus haue we briefly run ouer the first maine part of preparation consisting of knowledge the other maine part is Deuotion which consists I. in a frequent vse of the Lords Supper pag. 159. II. in worthy receiuing And this deuotion is twofold Antecedent or going before receiuing which is Examination Concomitant or ioyned with that sacred act which is the deeent gesture of our body and the deuout affection of our soule in the time of receiuing those holy mysteries p. 163. seqq Thus farre haue you heard Preparation largely deciphered Preparation concisely proposed is wholly spent in these three short directions I. how to examine our selues before we come to the Lords Table II. how to behaue our selues there III. how to trie our selues afterward written for their sakes that study piety and loue breuitie p. 169. seqq FINIS A Postscript to the Readers GEntle Readers I am to satisfie you anent â—vvo things you haue met vvithall in reading the foregoing Treatise first that the reasons and arguments novv and then are very concisely proposed the syllogismes vvanting one of the premisses or the conclusion or both And my reason of thus doing vvas because I vvrote vnto men endued vvith Logick at least naturall vvhich hauing the pith of the argument is able enough to suggest inferences The other thing is that vvhereas there is sometimes cited Keâ—ker System of Diuinitie you vvould be pleased to haue recourse vnto that vvhich vvas printed at Geneua Ann. Dom. MDC Xâ— vvhere according to the order of pages you shall find the points enlarged vvhich are here but briefly touched FINIS (a) In tâ—mplo Dei offert vnus quisque quod potest aurum argentum lapides prâ—ciosos alii bâ—â—suni purpâ—â—â—am coccum offerunt nobiscum benè agitur si obtulerimus pelles caprarum pilos et tamen Apostolus contemptibiâ—â—oâ—a nostra magis necessaria indicat Hierâ— in prologâ— Galeaâ—o (b) Heb. 5.12 Pro. 2.4 Reuel 17.1.2 (c) DD. Halls Quo vadis p. 15.1 edition Ierem. 3.3 Ezec. 16.30 Ezec. 16.34 Ezec. 23.40 DD. Hakewelâ— Answ to the 2. letter pag. 25. Liâ— alicubi 2. Pet. 2.3 DD. Halls Quo vadis page 76. Reuel 16.13 (e) Iesuites like Apriâ—ocks heretofore here and there one succored in a great Mans hous now you may haue them in euery Countrie village I.D. so that we may say I feare me of them as Richard Grosthead a good B. of Linc. in Hâ—n 3. daies said of the Popes Legates So many disguised daily come into the Realme that the verie names of them recited would bee tedious for anie man to heare Fox Marâ—yrol page mihi 326. (f) Mat. 23.15 (*) The doctrine of the Papists a doctrine of darknes * Vt quicquid passim in variis regionib est sordium tandem per diuersa flumino in mare vnum deportatur ita quicquid blasphemiarum in variis ac diuersissimis sectis reperitur totum id confluxit in Romanam colluuiem Tilleman Hesbus (g) 2. Cor. 6 14. (h) Iuel Apolog pag. 116. The Religion of Papistrie is like a Curtaine made to keepe out the light B. R. (i) Acts 17.11 (k) Apolog. â—celesie Aug. p. 147. * Vt latro crucem ita isti horrent verbum Dei Iuel (l) My Lord of Chichester in his Preface to his booke entituled Directions to knovv the true Church (m) DD. Halls Quo vadis p. 32.1 edit M. Anton. de dominis Archiep Spalat Master Sheldon ex Claud Espenc Coment in cap. 1. Epist. ad Titum (n) Quia exâ—perimento manifestum est si sacra Biblia vulgari lingua passim sine Discrimine permittanâ—tur plus inde ob homiuum temeritatem detrimenti quam vtilitatis oriri idâ—irco c. Index lib. prohibit confect à deput Concilii Trident reg 4. Quid quod populus non solum caperet fructum ex Scripturis sed etiam caperet detrimentum acciperet enim facillime occasioneÌ„ errandi tum in doctrina â—idei tum in praeceptis vitae morum Bâ—â—larm lib. â— de verbo Dei cap. 15. see DD Hakevvâ—lls Answ. Likewise to DD. Car. second letter pag. 11. (o) Vehementer ab istis dissentio qui nolint ab idiotis legi diuinas literas in vulgi linguam transfusas siue quasi Christus tam inuoluta docuerit vt vix à pauculis theologis possint intelligi siue quasi religionis Christianae praesidium in hoc situm sit si nesciatur c. Erasm. in paracles ad Christian. philosophiae studiuÌ„ * Woe vnto you saith Christ that take away the key of knowledge Luk. 11.52 (p) Neque adeo inhumanus fuit Deus vt voluerit huius rei ignoratione per omnes aetates homines torqueâ—i cum neque vllum in Sacris Scripturis passus est esse locum quem siaccuratè pensitemus interpretari non possimus Aug. Steuâ—hius in Genes cap 2. * Dei ordinatio non potest esse peccatorum obstetrix Cyprian * The Papists doingâ— workes of darknesse Ioh. 8.44 (q) Though wee
that was imputed vnto him for righteousnesse Againe Vnto him not that worketh but that belieueth in him which iustifieth the wicked his faith is counted for righteousnesse Luk. 8 Mark 6. saith Christ onely belieue which is all one as if he had said By faith alone thou shalt obtaine euerlasting life So then although these words bee not manifestly extant By faith alone we are iustified yet the sense is manifestly put downe and other words therevnto equiualent are contained in the Scripture for whereas the Apostle saith Rom. 3.28 We conclude that a man is iustified by faith without the workes of the Law Certainely it is all one as if he said Wee conclude that a man is iustified only by faith for a man must needs be iustified either by faith or by workes a third way none can be able to shew Paul plainely saith to the Galath We know that a man is not iustified by the workes of the Law but by the faith of Iesus Christ. Not By those righteous deeds which wee haue done but by his owne mercy he hath saued vs through the Lauer of regeneration and renewing of the holy Spirit Therfore it remaineth that we say that faith alone doth iustifie a man And that no man is iustified by workes and so consequently that our works doe not merit for vs forgiuenesse of sinnes I prooue it by euident testimonies of holy Writ I. Tit. 3.5 Eph. 2.8 By grace are ye saued through faith that not of your selues it is the gift of God not of workes lest any should boast Secondly Philip. 3.9 Rom. 3.24 II. We are iustified before we do any works as S. Paul expressely witnesseth of Abraham that before hee had done any good work he was iustified before God Rom. 4.2 where he saith If Abraham had been iustified by workes he had wherein to boast but not with God To him that worketh the wages is not giuen vpon fauour but debt but he that worketh not but belieueth only in him who iustifieth the wicked his faith is imputed vnto him for righteousnes III. Arg. is taken from the proprietie of our works Our works are debts therfore by them can we deserue nothing Antec is confirmed by Luk. 17. When you haue done all that you can do c. 2. Good works are not ours but Gods now by that which is anothers and not our owne wee can merit nothing Antecedent is proued Phil 2.13 God it is who worketh good in you and perfects it Eph. 2.10 We are his workmanship created in Christ Iesus vnto good workes which hee hath prepared that we should walke in them Thirdly our good workes are not perfect therefore wee can merit nothing by them for three things there bee required of him that will merit first that hee hath that by which he will merit of his owne secondly that it be no debt thirdly that that bee perfect which three conditions our good workes haue not as it is said Esay 6. All our righteousnesse is like vnto a menstruous cloath And Philip. 3.8 Paul calleth his workes dung I vnderstand what iustifying faith is now tell mee the cause thereof whereby it is begotten in vs The principall cause whereby sauing faith is ingendred is the holy Spirit the instrumentall cause or meanes is either ordinarie or extraordinarie What is the ordinarie meaner whereby the holy Spirit worketh faith in vs It is twofold namely the Word of God and the Sacraments The Word of God you haue already touched now tell mee what is a Sacrament It is a holy signe instituted of God whereby God maketh the belieuers sure of his fauour the forgiuenesse of their sinnes and other benefits likewise by Christ his passion and death to be bestowed vpon them Of what sorts are the Sacraments Of two sorts Sacraments of the old and new Testament How many Sacraments were there in the old Testament Two to wit Circumcision and the Paschall Lambe How many Sacraments be there in the new Testament Two onely Baptisme and the Supper of the Lord What is Baptisme It is a Sacrament of the new Testament whereby sprinkling of the water in the name of Father Sonne and holy Ghost being made we are initiated grafted into the church and whereby there is sealed vnto the faithfull forgiuenesse of sinnes by the bloud of Christ and regeneration vnto life eternall See more in my Syst. of Diuin pag. 451. and in the Comment on Vrsins Catechisme pag. 429. according to the last Edition What is the Lords Supper This wee shall handle afterward in the opening of our particular knowledge wherewith wee must furnish our selues in regard that the knowledge hereof comes nearest vnto our lawfull and seemely preparing of our selues to the Lords Supper Here onely would be noted that eâ—rour of the Papists who haue made seuen Sacraments of the new Testament to wit Baptisme Confirmation Pennance the Eucharist Extreeme Vnction Orders and Matrimony But that number of Sacraments is neither vpholden by any testimonie of holy Writ neither is it propped by the authoritie of any of the ancient Fathers but it is a new deuise hatched not aboue 200 yeares agoe in the time of Lombard the Master of the Sentences Besides euery Sacrament should haue a signe and thing signified but Pennance Orders Matrimony haue no signes at all Further yet euery Sacrament hath annexed promise of grace and appertaines to all belieuers in the Church and to conclude it is more then manifest that all Sacraments ought to be instituted by Christ euery of which markes of a Sacrament cannot bee auerred and truly attributed vnto those fiue Sacraments the Papists faine no to none saue Baptisme and the Lords Supper What is the extraordinarie meanes of Faith Miracles which are extraordinarie signes wherby God after a wonderfull manner wrought and confirmed faith in the time of the Primitiue Church And here must be obserued a double error of the Papists First in that they are of opinion that now there is neede of miracles whereas this is onely the vse of Miracles namely to confirme doctrine at the beginning and first setting a broach of it and therefore must cease after the doctrine bee sufficiently confirmed Second errour is in that they thinke that miracles is a marke of the true Church when as euen very Hypocrites oftentimes haue done miracles yea and can doe them Marke 13. v. 22. Luke 21. where it is plainly told vs that toward the ende of the World there shall arise false Prophets which shall worke miracles But 2. Thess. 2. v. 9. is a notable place against the Papists that doe so brag of their miracles The comming of Antichrist is in the power of Satan with all power and signes and lying wonders whence it may appeare that before the end of the World to doe many miracles is a marke of Antichrist and the Apostle cals those miracles lying wonders time and long experience testifieth so much for in
the Monasteries how many sleights and inuentions doe the Monkes finde out to deceiue the common people and make them beleeue that they worke miracles I haue heard the causes of Iustification tell mee also what is the fruit of Iustification It is that peace of conscience by which a man is made sure of the grace and fauour of God and of eternall life which must especially bee noted against that detestable errour of the Papists who in their Trent Councell Session 6. boldly affirme that a man cannot heereof bee certaine in this life but ought alwaies to doubt of it and they adde that there can bee no greater sinne before God then that a miserable sinner should assure himselfe of Gods fauour yea and further they adde that whosoeuer shall hold that opinion ought to bee accursed To this their abominable errour wee oppose most plaine places of holy writ Rom. 8. vers 15. Yee haue not receiued the spirit of bondage but that spirit of adoption by which we cry Abba Father which spirit beareth witnesse to our spirit that we are the sonnes of God This is a very horrible impiety that we will not receiue the testimonie of the Spirit but doubt of the truth and certaintie thereof 1. Iohn 5. He that belieueth in the Sonne of God hath the Testimonie in himselfe And surely if God would haue had vs to haue doubted he would neuer haue sworne that hee would bee compassionate vnto vs. But now hee hath sworne thus much very euidently Ezech. 18. As I liue saith the Lord that is as truly as I am and liue I will not the death of a sinner but that he liue Also Iohn 5. Verely verely I say vnto you whosoeuer belieueth in the Sonne hath eternall life And Woe be to thee then saith Saint Austine if thou belieue not God when he sweares to thee But the Papists obiect They that are weak are subiect to falling and they cannot be sure of the grace of God Answ. Who so are weake they may easily fall I limit the proposition thus vnlesse there bee one that is mightier who vpholdeth them Now God it is that holds vs vp and that helpeth our infirmities And therefore certaine we may bee of the forgiuenes of sins of the grace of God not by our owne nature indeed which is weake but by the helpe and assistance of the holy Ghost making vs strong according to those sayings of holy Writ Psal. 37. vers 24. Though the righteous fall he shall not bee cast off because the Lord putteth vnder his hand Iohn 10.38 I giue vnto my sheepe eternall life neither shall they perish for euer neither shall any one take them out of my hand my Father which hath giuen mee them is greater then all that is he can supply their wants readily and vphold them mightily Rom. 8.38 I am perswaded that neither life nor death neither things present nor things to come shall be able to separate vs from the loue of God which is in Christ. Againe they obiect that place 1. Cor. 10. Hee that standeth let him take heed that hee fall not I answere That the Apostle there speaketh of hypocrites which doe perswade themselues falsly that they stand further he speakes also of the weakenesse of men touching which we cannot be enough admonished to the end that we may think saluation not to lye in our owne strength but in the grace of GOD onely They vrge also that place Eccles. 9. A man knoweth not whether he is worthy loue or hatred Whereto I answere First that this is a fallacie not being limmited wee ought then thus to limet it A man knoweth not of himselfe but hee may knowe it God reuealing it vnto him and the holy Spirit witnessing it Secondly a man knoweth not by those humane causes and by the euent of Fortune and the chances and changes of these outward things And therein the Text it selfe is a mouth to expound it selfe for there it is said that a man by externall changes such as are riches pouerty health sickenesse honour contempt that a man cannot by these things nor any other externall estate iudge and certainely know whether hee bee in the fauour of God or be hated by him And therefore that there argument is not sound which argue thus as many doe I am rich Ergo. I am the sonne of God or I am poore Ergo. God doth hate mee This iudgement then whether wee bee in the fauour of GOD or not we must take from Gods Word Sithence therefore it is certaine that a faithfull soule may bee assured of the fauour of God and the forgiuenesse of sinnes and may bee made partaker of the peace of Conscience as it said Romans 5. verse 1. Being iustified by Faith wee haue peace thence another thing doth necessarily follow to witt That a man when hee is once receiued into the fauour of GOD and hath obtaitained remission of his sinnes that hee I say cannot fall away from the grace of GOD nor loose his Faith nor bee obnoxious vnto eternall damnation For because wee ought not to doubt of the grace of GOD therefore neither can wee fall away from the Grace of God for if wee could fall away from it then wee might doubt of it but wee being once receiued into the grace and fauour of God that wee cannot altogether loose that grace of God the Scripture witnesseth Rom. 8.1 There is no condemnation to those which are in Christ Iesus if no condemnation then perpetuall fauour and if no condemnation then also no time is there wherein they may slide from the grace of God and fall into condemnation for by no condemnation is excluded both all the kinds thereof and all occasions of falling thereinto Hitherto appertaineth that place which before we haue cited Ioh. 10 My sheepe none shall take out of my hand which is all one as if hee had said My sheepe shall neuer be taken out of my hand which must bee diligently noted against the Papists who affirme that a man after that he is taken into the fauour of God may fall againe out of his fauour euen as if hee had neuer been in fauour but may haue of a mercifull God an vncompassionate and irreconciliable God euen as when one falles out of the fauour of the King in stead of a gentle and kind master hee hath now an angry and cruell King But here they obiect that place in the 51. Psalme where Dauid after that horrible sinne of his was committed prayeth Restore vnto me the ioy of my saluation therefore say they he had lost the fauour of God I answere that the Papists doe not halfe well enough looke into the text for it is not said Restore vnto me my spirit which I had lost but he saith restore my ioy my comfort againe to me Therefore that text makes against themselues for if Dauid had lost that grace and spirit of God then
had he lost that his saluation but he speakes otherwise he saith onely restore comfort vnto me for a true belieuer when that he falleth into sinnes the holy spirit for all that remaineth in him yet it doth not cherish his conscience but it groweth sad and heauy and so ceaseth to bee glad and merry before times he vsed to be he doth therfore desire of God that hee would take away this sadnesse and heauinesse of heart from him and that hee would restore vnto him a ioyfull and gladsome spirit I haue heard as touching the fruit of Iustification what is that you told me was necessarily conioyned and annexed thereunto Because the iust man falls seuen timeseuen in a day therefore to Iustification there must alwaies bee adioyned Repentance True repentance of what parts doth it consist Of two parts one of them as it were contrary vnto the the other to wit griefe or sorrow for sinnes committed and the offending or displeasing of God and then comfort and confidence of the forgiuenesse of sinnes which is to be had by and for the merits of Christ. See the 467. page of my Syst. of Diuinity and in the comment vpon Vrsins Catechisme page 640. Here note a double error of the Papists whereof the first is That vnto true repentance there is required Confession to a Priest To which error we oppose our iudgements First because such a Confession is no where commanded of God Secondly because there is no one example for it of any Saint throughout the whole booke of God no example I say but which teacheth vs to make confession of our sinnes only to God So doth Dauid Psalm 51. Against thee onely haue I sinned O Lord. And the Publicane Luke 18. Standing in thâ— Temple confessed his sinnes onely to God and thence went away iustified Whereupon saith Chryst. Confesse thy sinnes to God for to doe this to man it is not safe for thee for that men may either discouer them or vpbrayd thee with them The other Popish error is that Repentance which they call Pennance is satisfactory as if wee by our repentance did satisfie for our sinnes vnto which detestable errour those places of the holy Bible are to be opposed by which we haue before made cleare that the passion of Christ doth sufficiently satisfie for all our sinnes You haue already sufficiently instructed me about Redemption now take the paines I pray you to instruct me about sanctification Sanctification Regenaration and new Obedience or conuersion vnto God are all one in signification And it is nothing els saue the changing of our depraued or corrupt nature into better and then a setled resolution to auoyd sinne hereafter and to frame our liues to some newe course which may bee pleasing vnto God and beseeming our profession of Faith and Religion which regeneration in this life certainely cannot bee perfect but onely inchoate and alwaies conioyned with a combating and a reluctance against sinne or of the flesh and the spirit As the Apostle very largely setts it downe Rom. 7. Galat. 5. The good saith he that I would I doe not But in that other life we shal perfectly be regenerated sanctified and reformed vnto the Image of God yet for all this Gods will it is our regeneration should bee begun in this life and that good workes bee done by vs as our Sauiour commandeth Math. 5. Let your light so shine before men c. 2. Peter 1.16 Labour to make your vocation and election sure by good workes that is Labour to giue vnto your selues a sure and to others an euident testimonie that you haue true Faith from whence doe spring and arise good workes for Faith without workes is dead and indeed is no Faith 1. Thess. 4. This is the will of God euen your Sanctification Rom. 6.12 Make your members hencefoorth weapons of righteousnesse And most dreadfull is that speach Heb. 13. Without holinesse none shall see God Wherefore if it be demanded whether good workes are necessary vnto Saluation I answer That if wee take Saluation for our first entry thereunto namely Remission of sinnes and iustification then good workes are not necessary because it is most necessarily required that first our sinnes be forgiuen vs before wee can doe any good works pleasing vnto God good workes therefore are of no force to procure remission of sinnes which we doe obtaine onely by Faith contrary to the Papists tenent but if the word be not taken for the remission of sins but for life eternall which hereafter we shal be possessed of there is neede then of good works as a meane and way but not as any meritorious cause of saluation for then indeede shall we bee cloathed vpon if we be not found naked that is in that other life we shall be fully renewed conformed if that we begin that reformation and sanctification in this life And this is that which the Apostle speaketh Heb. 7.14 Follow peace with all men and holinesse without which none shall see the Lord. How many parts are there of our Sanctification Two Good workes and Prayer For in these two standeth our whole Regeneration and conuersion namely to doe good workes and dayly to call vpon God by Prayer What are good Workes or what things are required vnto Works which are good or pleasing vnto God Three things be requisit to good workes First that they spring from a true Faith For Whatsoeuer is not of Faith is sinne Rom. 14.23 Heb. 11.6 Without Fath it is impossible to please God c. Secondly that they bee commanded by God for what works soeuer are enioyned by men and not by God those are not good works Ezech. 9.19 You must walke in my Commandements and not in the Commandements of your Fathers Matth. 18.9 They worship me in vaine teaching for doctrines mens precepts Thirdly that our good works bee alwaies referred to the glory of God and not vnto vaine glory hypocrisie 1. Cor. 11.31 Doe all vnto the glory of God Mat. 5.16 That men seeing your good workes may glorifie your Father which is in heauen Hereby may easily be discerned what is to bee thought of the most of the Papists workes wherewith they thinke that they worshippe GOD such as are their Watchings and Pilgrimages to holy places and adoring of Churches with Shrines and Images for such workes are no good workes First because they are not done out of Faith but out of a most pestilent opinion of meriting and satisfying for sinnes Secondly because they are not commanded by God but inuented and appointed by Popes and Bishops against the expresse commandement of God as that of Fasting and abstaining from Flesh on Friday which manner of Fasting and difference of meate is expressely against the Word of God Matt. 15. That which entreth into the mouth doth not defile the man but that which commeth out of the mouth that defileth the man 1. Tim. 4. The Apostle expressly and plainely nameth the Forbidding of certaine meates
as Eagles soaring vp to heauen by hauing carefull meditations on heauenly and inuisible things arising from the due consideration of the things themselues offered vnto vs that is the outward elements of bread and wine as also from a regardfull contemplation of euery action in that holy ministration First therefore when wee see the bread and wine set before vs on the Lords Table we know that they are appointed for the nourishing strengthening of our bodies but here wee must not stay Our hearts heereby are to be led to meditate on the body and bloud of Christ which is appointed to be our soules nourishment to feed vs to eternall life for so he professeth of himselfe Ioh. 6.55 My flesh is meat indeed my blood is drink indeed Secondly when wee see the breaking of the bread and powring out of the wine our hearts are to bee led to the meditation on the cruell death of the Crosse which Christ suffered for the remission of our sinnes when his most blessed body was broken and his most precious blood shed for the redemption of mankind Againe when wee see that the bread which is broken and giuen vnto vs by the Minister is all of the same loafe or at the least of the same graine and the wine whereof wee drinke that it commeth from the same grapes and receiued by vs in the same cup wee are hereby to bee led to the meditation on that communion which we haue with al Gods Saints which are partakers of those holy mysteries and to the consideration of that vnion which wee haue or should haue among our selues as members of one mysticall body whereof C. Iesus is the head Lastly when we eate that holied bread and drinke that consecrated wine wee know that they turne to nutriment for our bodies and so consequently that they grow into one substance hereby are wee led to a further meditation on our incorporation into Christ Iesus to be made one with him and hee with vs so that hereby we may assure our hearts of our reconciliation with God and of all the benefits of Christs death and passion for seeing Christ is become ours how shal not God with Christ giue vs all things And these are those holy Meditations whereupon we must bestow the best of our thoughts in that so sacred a businesse now as touching the triall of our soules after the receiuing of those holy mysteries note but this After that the Lord hath fed our soules so graciously at his owne table we must take heed we proue not vnthankfull to the louing kindnesse of the Lord. And therefore it is required of vs and that not for a day or a weeke or some small time but euen for euer continually to retaine a thankfull remembrance of those blessings whereof we are made partakers in Christ Iesus as also neuer to let slip out of our mind that interchangeable promise which hath past betwixt God and vs. The Lord promising to be our God and wee promising henceforth to become Gods faithfull obedient seruants to serue him in holinesse and righteousnesse all the remainder of our life Whence the ordinarie custome in these dayes may worthily bee reprehended for howsoeuer men for a day or a short space seeme to haue a Christian sense of that holy duty whereto they haue bound themselues by their promise yet notwithstanding within a while they returne with the dogge to the vomit and with the Sow to wallowing in the mire Wherefore to good purpose it is that we propose to our hearts a triall of our selues euen after our receiuing for though a man by the sight of the soyle may gather by some gesse what fruit wil come vp yet when he sees the fruit the matter is farre more sure And therefore because those Accidents Antecedent as repentance from dead workes faith in Christ and louâ— toward men may sometime deceiue vs it is good to put the matter out of all doubt to trie our selues afterward if we can heare the Word more ioyfully if wee trauell for the righteousnesse of faith more soundly make the score of our sins lesse then they were before And these indeed are comfortable fruits of the truth of our holinesse FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or Recapitulation of the chiefe Points handled in this Treatise CHristian Religion is the seruing of God in Christ. The actions thereof are 3 most eminently 1. Meditation of Gods VVord which testifies of Christ. 2. Pâ—ayer vnto God through Christ. 3. The vse of the Sacraments instituted by Christ. Of the two first elsewhere here onely of the third Page 1. seqq That wee may vse the Sacraments aright wee haue need of Preparation which in this Booke is both largely deciphered and concisely proposed Preparation largely deciphered consists in 2. things Knovvledge and Devotion Our knowledge is either generall in points of Religion or particular about a Sacrament Our generall knowledge is either primarie and independant or secondarie and deriued The primary and independant consists of a double doctrine â— Of God according to the Essence which is one persons which are there Pag. 4. II. Of Gods VVord or the Scripture of which see the definition pa. II. The diuision which is threefold p. II. The properties which are 3 I. It deriues its authoritie from God alone pa. 16.2 It is perfect and sufficient to saluation p. 20. 3. In the Articles of Faith and matters necessary to saluation it is easie and perspicuous pa. 23 The secondarie and deriued knowledge consists of two parts I. Of the End it selfe Saluation considered in respect of the life to come perfect or this present life inchoate p. 29. II. Of the Meanes to come by that End and that 's a double knowledge I. Of thy Miserie II. Of the Remedie for thy miserie Thy misery is throughly knowne by the consideration of 4. things I. That which went before miserie the Image of God II. The Efficient cause of thy misery Adamâ— fall III. The parts thereof to wit Sinne Originall and Actuall and the punishment for sin Temporall and Eternall IV. The Exemplary cause or glasse representing thy miserie which is the rigour of the Lavv. pag. 32. seqq The remedie for thy miserie is twofold Prime and Independant which is Predestination to lise pag. 40. Or secondary and dependant diuided into 3. heads Redemption Iustification Sanctification Redemption here is I. defined II. it is further opened both by the Efficient cause thereof and by the obiect thereof The efficient cause of our Redemption is Christ in him consider I. his Person and so 1. the Parts thereof the humane and diuine natures 2. the Vnion of those two natures II. his Office of which 1. in generall as it is called a Mediatourship 2. in speciall and so it is Propheticall Sacerdotall and Regall p. 41. seqq The obiect of Redemption is the Church which is largely taken pag. 71. strictly and properly Of it are considered the head the members the