Psal 55.18 Act. 10.9 ordinarie and speciall houre for prayer as in vprising before and after meats and when we go to rest so that this obseruation of ours be voyde of superstition and then specially are we bounde to apply our selues to prayer when we see our selues or our brethren in any b Psal 50.15 Ioel. 2. Ierem. 6.26 Est 4.3 16. dangers or in any speciall wants againe we are also bounde to render thankes humbly vnto God whē we haue receiued any speciall benefite at his handes c Exod. 15. Iude. 5. Psal 9.30.34 c. XIX Moreouer the lifting vp the voyce in prayer or singing or gesture of the body as a Ephe. 3.14 kneeling b 1. Cor. 11. couering the face the c 1. Tim. 2.8 lifting vp of hands and eyes d Iohn 11.41 towardes heauen doe not simply commende any mans prayer but so far these things please God as they proceede from the true e Luke 18.11 and 13. affections of the hart XX. Againe we must take heede that we prescribe not or appoint any certaine a Mat. 20.21 Iude. 7.19 circumstances vnto God for we must giue him b 2. Sam. 15.26 leaue to graunt and performe our requestes in what manner time and place it pleaseth him XXI Lastly this also is to be noted that we a Luke 18.1 c. Luke 11.8 perseuer in prayer and that we consider not of the hearing of our prayers by our sense or feeling but by our faith For albeit we do not alwaies feele that God doth giue vs that we haue asked yet we must be assured that he doth giue will giue that which is good for our saluation CHAP. XVII Of Predestination I. APHORISME PRedestination we call the a Ephe. 1.4 2. Tim. 1.9 eternall decree of God wherein he determined with himselfe what he would haue done with b Rom. 9.20.21.22 23. euery man as concerning their eternall saluation or damnation II. This predestination hath two speciall branches The first is called election the other reprobation by a metonymie of the effect that is a change of a word properly signifying an effect to signifie the cause for election and reprobation are properly referred to man who being created is fallen and corrupted with sinne but metonymically the very decree of election reprobation is so a Ephe. 1.4 called III. Therefore we say with the Scripture that God in his eternall and a 2 Tim. 2. v. 19. Esa 46.9 Malach. 3.6 1. Thess 5.9 immutable coūcell hath once decreed whom in time to come he will b Rom. 9.23 aduaunce to glorie and whom on the contrarie he shall c Act. 1.25 Iohn 17.12 1. Pet. 2.8 Iude v. 4. giue ouer to condemnation IIII. This purpose we auouch was founded on the a Ephe. 1.5 Rom. 8.29 Mat. 11.25.26 Rom. 9.18 meere pleasure of God V. Moreouer whom God hath predestinate to saluation them also hath he decreed to make partakers of the meanes by which men come to saluation which meanes are their a Ephe. 1. recōciliation by Christ their b Rom. 8. effectuall calling and c Ibid. iustification And contrarily whom he hath predestinate to destruction them also hath he decreed not to make partakers of those meanes which tend to saluation but to leaue d Psal 81.13 them to themselues or to deliuer them to e Esa 29.10 Rom. 11.8 Sathan that both by his and their owne naturall instigation they may purchase to themselues damnation VI. The end or scope of predestination is is the glorie a Prou. 16.4 of God that is the glorie of his b Ephe. 1.6 and 12. Rom. 9.23 grace and mercy manifested in the saluation of the elect and of his c Rom. 9.25.26 iustice in the death of his sonne our mediatour the glory also of his d Rom. 9.17 and 22. power and e Rom. 9.22 iustice in the damnation of reprobates yea of his iustice both f Rom. 11.33 secret in their reiection and also g Rom. 1.18 manifest in punishing them for their sinnes finally the glorie of his most free h Rom. 9.15 8.20.21 power both in the condemnation of the reprobate and in the glorification of his elect VII The infallible testimonie of our election is our a Rom. 8.30 1. Tim. 1.1 effectuall calling when as the holy spirite by the preaching b Rom. 10.17 of the Gospell doth worke faith in Christ in the harts of his elect that thereby they may be c Rom. 8.30 Ephe. 1.7 iustified working also some beginning of new d 2. Tim. 2.19 obedience that they may be sanctified that so in time they may be fully e Rom. 8.30 glorified VIII And as the Lord a 2. Tim. 2.19 sealeth and marketh his elect by their vocation iustification and sanctification so by excluding the reprobate either from the knowledge of his truth or from the sanctification of his spirite as it were by certaine notes he sheweth what iudgement remaineth for them IX Neither yet may any rashly define or pronounce that he is in the number of the reprobate if the signes of election as yet appeare not in him for some are called a Math. 20.3 c. later then others yea the b Luk. 23.40 c. theefe on the crosse was not before the end of his life called wherefore we may despaire of none vnlesse manifest signes be shewed that he hath sinned to death that is against the holy c 1. Ioh. 5.16 spirite neither yet may any securely sinne in hope of mercy but euer remēber to d Heb. 3.7 day if ye heare his voyce harden not your harts for God is not mocked e Gal 6.7 X. There be two notable fruits of this doctrine the one that we may with humble adoration acknowledge how much we are bounde to God that hath vouchsafed to chuse vs so vnworthy out of the a Rom. 11.35 companie of the damned and to aduaunce vs to the state of heauenly glory The other that we may with good b Rom. 8.31 c. 2. Tim. 2.19 assuraunce rest our selues on the vnchaungeable purpose of God touching our saluation and therfore be fully perswaded and assured thereof in Iesus Christ CHAP. XVIII Of the resurrection and of life euerlasting I. APHORISME ALbeit the doctrine of the resurrection seeme incredible in mans reason yet we that are Christians must beleeue it receiue it that is we must beleeue that the bodies of the dead shal be restored to their first state and their soules shall reenter them againe so they shall liue and rise againe at the last day II. This faith of ours is grounded on the a Dan. 12.2 Ioh. 5.29 c testimonies of the word of God who is almighty and can not lye III. But of them that shall rise againe the estate shal be very vnlike For the godly shall rise to a Dan. 12.2
vnderstanding God imputing vnto Christ the 1. Guiltinesse Of the beleeuer cause of his death 2. Disobedience 3. Corruption God imputing vnto the beleeuer the benefits of the 1. Passion Of Christ cause of his life 2. Righteousnes 3. Holynesse XVI The cause which moueth Gods mercy in our iustification is the a Rom. 3.24 25. Ephe. 1.7 1. Iohn 2.1 and 2. satisfaction and merite of Christ that is his b Rom. 5.19 Phil. 2.8 obedience vnto his father in his c Heb. 2.9 death for vs this obedience is d Rom. 4.6 imputed vnto vs for righteousnesse that is is accounted ours as if we had performed the same our selues XVII And to the end that this obedience and righteousnesse of Christ might be imputed vnto vs it was necessarie first that he should yeeld perfect obedience to the law of God himselfe liuing thereafter in all holynesse of life And to performe this it was necessarie also that he should be sanctified without sin from his beginning first conceptioÌ„ in his mothers wombe for if he had not bene a holy a Heb. 7.26 Priest and a b 1. Pet. 1.19 holy sacrificer he could not haue pleased God and so could not haue pacified him for vs. And yet further I ad that this our high Priest and mediator must be very c Act. 20.28 1. Iohn 1.7 God that the obedience of his death might be of price sufficient for our sinnes and meet to giue vs an euerlasting righteousnesse XVIII The doctrine of our free iustification shall then be comfortable and pleasant vnto vs when we shall present our selues as guiltie before the heauenly iudge and shall prostrate our selues and strip our selues as naked in his presence full of feare and care to be discharged from our sins considering the a Esa 33.14 perfection of Gods iustice and the b Iob. 4.17.18.19 imperfection of our righteousnesse yea the huge c Psal 19.13 Iob. 15.16 number and greatnes of our sinnes For thus come we at the last well prepared and ready to receiue the grace of Christ when we shal be truly cast down humbled with the liuely touch and feeling of our miserie and wants But contrarily such as either d Luk. 18.11 12.13.14 swell in the conceite of their owne righteousnesse or be drunke in the delights of their owne sins they liue in a secure contempt of Gods iudgement and shut vp against themselues the gates of Gods mercy XIX Furthermore if we admit not this doctrine of free iustification we shall rob God of his full a Rom. 3.19 and 25. 1. Cor. 1.30 and 31. Ephe. 1.12 14. chap. 2 v. 8.8.9 glory and our poore consciences of sounde peace b Rom 5.1 c. 8.35 Ephe. 3.12 and rest before his tribunall seate of iustice both which notwithstanding must be had granted XX. And we must further note that the whole course of our iustification is by grace and for our better vnderstanding in this point consider of foure sortes of men The first is of them which are neither inwardly nor outwardly called the secoÌ„d sort is of those contemners whom they commonly call Epicures which haue an outward but not an inward calling the third sorte is of hypocrites which desire some commendation of iustice by some shew of externall workes but specially by the ceremonies which appertaine to Gods worship these also haue their outward but not their inward calling the fourth sort of men are they which haue both an outward and inward calling whom Gods spirite doth regenerate by the Gospell and like these are none of the three former kindes XXI That the first kinde haue no righteousnesse but be meer vniust and impious before God hauing also no strength to do that which is good and to beleeue the promise of grace is very manifest euery where in Scripture as when al the sonnes of Adam are described in these wordes that they haue a Iere. 17.9 wicked rebellious harts that all the b Gene. 6.3 chap. 8.21 imaginations of their hart are only euill coÌ„tinually that their c Psal 94.11 thoughts are vaine that they haue no d Psal 36.1 feare of God before their eyes that not one of them doth e Psal 14.2 vnderstand or seeke after God Againe that when God doth enlighten vs with his knowledge he raiseth vs from f Iohn 5.25 death to life makes vs new g Ephe. 2.10 creatures that we be deadly and h Rom. 5.6.7.8 professed enemies vnto God before he receiue vs to grace in our iustification that we haue not loued i 1. Ioh. 4.10 him before he loued vs that we be not purged from our vncleanesse by the bloud of Christ till the k 1. Cor. 6.11 holy Ghost worke our inward sanctification that then we begin to passe from death to life when through Christ we receiue l Phil. 1.29 grace to beleeue XXII Now for the second and third kinde that they haue no iustice to stand before God may appeare also manifestly for that the vncleanesse of their owne consciences is proofe sufficient that they be not as yet regenerate by the holy Ghost and this also bewrayeth their want of faith Whereby it appeareth that they be not as yet reconciled vnto God nor iustified before him for that this grace none can attaine vnto but by faith XXIII The hypocrites chalenge some iustice because of their glorious workes and obedience to the ceremonies but they are so farre from pleasing God herein that they highly displease him because with vncleane harts they prophane his holy worship For workes can not a Hag. 2.12.13.14.15 Esa 1.11.12.13.14.15 Prou. 15.8 purchase grace with God for any person but contrarily workes please God after that the person first hath founde fauour and grace with God And for this cause Moses writeth that the Lord respected b Gene. 4.4 Abell and his ofâ—fring in which wordes he teacheth that Abels oblation did therefore please God because Abels person pleased him and that pleased him by faith without which 〈◊〉 it is imopssible to please God c Heb. 11.6 for that therby mens harts are d Act. 15.9 purified For which cause also Paule saith to the Hebrues that Abel e Heb. 11.4 offred vnto God a better sacrifice then Cain for that Cain was an hypocrite and so without faith XXIIII Lastly for the fourth kinde albeit man regenerate by Gods grace haue some a 1. Cor. 4 4. righteousnesse of workes yet the same is not such nor so perfect as that it can staÌ„d before the iudgement seate of God because all their good works are b Rom 7.14 c. Phil. 3.13.14 imperfect and c Esa 64 6. polluted with corruptions and their sinnes following do d Eze. 18.24 bury all the remembrance of their former righteousnesse and good life XXV By the premisses we now see that not onely the beginning of our
gouernement a man is taught to performe the duties of humanitie ciuilitie which must be obserued and kept among men XX. We must aduisedly regard and see that these two regimentes be not confounded least that any infer or conclude a ciuill libertie against politique gouernement by this spirituall libertie which Christ hath purchased for vs. XXI Againe in constitutions lawes concerning spirituall gouernement we must carefully discerne betweene orders lawfully and vnlawfully established For constitutions and orders lawfull are consonant to the word of God but the vnlawfull are contrary to the same XXII And whereas Paule a Rom. 13. commaundeth to obey the Magistrate for conscience sake he doth not therein binde consciences to lawes politique but this he meaneth onely that we must obey the Magistrate so far and so long as he commandeth things lawful and honest for that God also commandeth vs such obedience we can not with good conscience neglect any of his decrees Therefore the Apostle doth not here make the conscience subiect to any lawes of men but vnto the law of God commanding vs to obey the lawes of men so farre forth as they do not repugne the holy lawes of God XXIII This may yet be vnderstood if we note what the cōscience is The conscience is a a Rom. 2.15 feeling of Gods iudgement concerning our actions an eye witnesse which discerneth can truly testifie of all our workes this the very signification of the word can teach vs. XXIIII Of the premises we may learne that conscience doth properly respect God so that a good conscience is nothing els but the testimonie of our hart a 1. Pet. 3.21 before God of the sinceritie of our hart XXV In deed we say that a good conscience sometimes respecteth a Act. 24.16 men and that is in respect of the fruites or effects thereof in the duties of loue XXVI By the former definition of the conscience we may also learne what law bindeth the cōsciēce namely that law which bindeth a man simply without respect or consideration of men XXVII Finally the law of God which commādeth in the vse of indifferent things to regard the edification of our neighbour although it binde the outward a 1. Cor. 10.28 Rom. 14.22 worke yet bindeth it not the conscience b 1. Cor. 10.28 so as if a man might not with a good conscience vse those things but onely in that case of edifying our neighbour that is our weake brother CHAP. XV. Of Offences I. APHORISME AN offence is a word or deed whereby the neighbour is offended that is made a Rom. 14.15 Math. 15.12 Iohn 6.61 sad or grieued as with any thing impiously or vniustly spoken or done or when a man by any thing as well spoken or done which yet is not well spoken or done is b 1. Cor. 8.10 moued to commit sinne II. A scandale is either giuen or taken III. That is called an offence a Math. 18.6.7 c. giuen the fault whereof commeth from the doer himselfe or an offence giuen is a wicked word or deede contrary to the loue of God and our neighbour and therfore this euill of it selfe grieueth maketh sad the godly and seduceth the weake brethren IIII. That is called an offence a Mat. 15.12 taken when any thing not wickedly or vntimely spoken or done through malice or sinister affection of minde is wrested to an occasion of offence Or an offence taken is a word or deede of it selfe not wicked but taken as wicked either maliciously or ignorantly V. Lastly there seemeth also to be a third a Rom. 14. mixt offence that is partly giuen partly taken as when a man vseth Christian libertie out of season not regarding time and place conuenient But yet this kind of offence is more neare liker an offence giuen then taken And this may be called the offence of the weake or an offence of infirmitie as the other which is taken may be called an offence Pharisaicall for that none thereby but bitter spirites and Pharisaicall eares are offended VI. We must take a Rom. 14.1.13.21 1. Cor. 8.13 Math. 18.6.7 heede that we offend not the weake howsoeuer proude witts be b Mat. 15.14 Act 5.28.29 Gal. 2.3.4.5 offended CHAP. XVI Of Prayer I. APHORISME PRayer is a a Iohn 4.24 holy meditation of things pertaining to Gods glory and our saluation and an earnest b Luke 18.1 c. desire of the same with supplication proceeding from an holy affiance which as sonnes c Heb. 10.22 daughters the faithfull haue in God whereunto also thankes-giuing vnto God for benefits receiued is vsually annexed II. Our present a Psal 50.51 necessitie which we feele ought not onely to be a motiue vnto prayer but also Gods b Ibid. commandement and c Ibid. Iohn 16 24. Mat. 7 7. and chap. 18. 19. promise to heare vs. III. We ought then to begge in prayer not only for those things which concerne our owne happinesse but also that God would giue grace that by this seruice and a Math. 4.10 worship we may truly honour him IIII. Against all distrust which may hinder vs in prayer we must oppose Gods holy promises whereby he hath testified that he will heare a Psal 50.15 Math. 7.7 our prayer V. There be foure rules of prayer The a Dan. 9.3.4.5 c. first that we come to prayer with a mind b Mat. 14.23 emptied of other cares and indued with a due reuerence of the maiestie of God not daring to beg any thing which God himselfe doth not permit the second that we pray with a true sense c. e. Luk. 18. v. 13. and feeling of our wants with an earnest desire to obtaine the third that in prayer we put off all d. e. Luk. 18. v. 13. opinion of our own iustice or worthines and contrarily that in all humilitie and free e Dan. 9. Psal 51. confession of our sinnes we flie to Gods mercy intreating the free pardon and forgiuenesse of our sins the fourth last rule is that prayer proceed from faith f Rom. 10.14 Iames. 1 6. Heb. 10.22 Dan. 9.17 Psal 51.9 and assurance of Gods grace in Christ assuredly trusting that our prayer shal be heard VI. The Lord himselfe hath giuen vs a a Math. 6.9 c. prescript forme of prayer which therefore is called the Lordes Prayer This consisteth of a Preface narration confirmation and conclusion VII The Preface is in these wordes Our Father which art in heauen Wherein we professe our faith or affiance trust we haue as children in God our heauenly Father who hath by grace adopted vs in that his beloued and onely begotten Sonne our Lord Iesus Christ Here also to lift vp our minds to God we make mētiō of the seate of Gods maiestie that is of heauen where he giueth his blessed Angels the fruition of his presence and shall giue
to a Prou. 17.15 Deut 25.1 Rom. 8.33.34 c. 5.18 acquite discharge or absolue in Latin so far as that word signifieth the action of a iudge A mā is said therfore to be iustified before God which is accounted iust in Gods Iudgement and accepted before God for his righteousnesse II. A man is sayd to be iustified by his workes when in his life there is founde such puritie and holines which may merite before the throne of God the commendation of iustice or that can with the perfection of his workes answer and satisfie the iudgement and iustice of God III. A man is sayd to be iustified by faith which renouncing the righteousnes of his workes doth apprehend by faith the righteousnes of Christ that is the righteousnesse which is purchased by the death of Christ this mā a Gal. 3.27 Apoc. 7.14 clothed with this robe of Christ doth appeare not as a sinner but as a righteous man in the sight of God IIII. We say with the Apostle a Rom. 3.28 Gal. 2.16 Paule that a man is iustified before God not by works but by faith onely V. Iustification and regeneration go euer a Rom. 6. ◠and 8. together but yet must be distinguished For regeneration in this life onely is b Rom. 7. begun and by degrees increaseth till it be perfected in the life to come but we are not iustified in part but perfectly for this quieteth our consciences c Rom. 5.1 and giueth vs that peace which passeth vnderstanding VI. S. Paule doth well expresse this difference betweene iustification and regeneration For speaking of his inherent righteousnesse or integritie which he had in regeneratiō he crieth out bitterly ô wretched a Rom. 7 2◠man that I am who shall deliuer me from this body of death But turning him selfe to the righteousnesse of Christ imputed vnto him which is grounded vpon the meere mercy of God and giuen vs in our iustification he reioyceth b Rom. 8.33.34.35 c. greatly with full trust and affiance triumpheth ouer life and death reproches and wantes sword and all crosses of this present life VII When we say we are iustified by faith our meaning is that we are pronounced iust in Gods sight for that by faith the Lord doth a Rom. 5.19 impute vnto vs for righteousnesse b Heb. 2.9 the obedience of Christ which he performed for vs vnto his father c Gal. 2.13 Esa 55. in tasting death for vs and so in paying the d Rom. 4.3 c. Gal. 3.6 punishment we did owe for the breach of the law VIII When we say we are iustified by faith onely we do not exclude the a Rom. 3.24 chap. 5.21 Ep. 1.5.6.7.8 grace and mercy of God in our iustification nor the b Rom. 3.25 c. 5.9 and c. 8.33.34 merite of Christes death which is imputed vnto vs for righteousnesse but we exclude c Rom. 3.28 chap. 11.12 ◠32 Gal. 2.18 workes onely IX For assuredly the iustice of faith and workes are so opposite that they can not be coupled together but admit the one ye must necessarily reiecte th other And hence it is that Paule doth account the righteousnesse of the Law and this righteousnesse of faith as contraries a Phil. 3.9 renouncing that righteousnesse by the law and resting in that righteousnesse which is by faith in Iesus Christ or giuen vs of God by faith Againe he sheweth that this was the cause of the b Rom. 10.3 ruine of the Iewes that seeking to stablish their owne righteousnes they wold not submit thēselues to the righteousnesse of God This he teacheth also when he saith that our reioycing can not be c Rom. 3.27 excluded by the law but by faith and againe when the reward is giuen d Rom. 4.4 and 5. for works that is of due debt but that righteousnesse is imputed to faith is of grace X. Againe Paule doth not exclude from iustification those workes only which the vnregenerat work out of grace literally by strength of their own free will for surely Abraham was regenerate when he did those workes for the which he had a Rom. 4.2 praise of men but was not iustified with God XI To be short the Scripture teacheth that our iustification is on this manner first the Lord God of his meer a Tim. 3.5 Ephe. 1.5.6.7 grace and goodnesse doth embrace a sinner finding nothing to moue him to mercy but misery for he seeth him b Ephe. 2.1 destitute void of all good workes he is moued c Ephe. 1.9 of himselfe to do him good and to giue this sinner some tast and feeling d Rom. 5.5 of his goodnesse that e Phil. 3.8 distrusting his owne strength and works he may repose all his trust and hope for saluation in the onely mercy f Ephe. 1.7 of God in Christ Iesus which God hath reuealed in his holy word XII Again that a mā is iustified by faith only is very cleare by other places of the Apostle as where he disputeth that there is a Rom. 4.2.3.4 no righteousnes by faith but that which is by grace where he b Rom. 3.21 and 28. Gal. 2.16 denieth righteousnesse to the workes of the law to workes I say not onely ceremoniall but also morall as may plainly appeare by these sentences which he vseth for confirmation of his purpose as the c Gal. 3.12 man that shall do these things shall liue in them and d Ibid. 10. cursed is euery man that continueth not in all things which are written in the booke of the law to do them and by these conclusions righteousnesse is not by the law for by the law commeth the e Rom. 3.20 knowledge of sinne The law f Rom. 4.15 causeth wrath Ergo not righteousnesse XIII We graunt with Paul that no faith iustifieth but that which worketh by a Gal. 5.6 loue but we vtterly deny that faith hath power to iustifie or that faith and loue do iustifie because faith is effectuall or working by loue XIIII The forme of our iustification is the free remission a Rom. 4.6.7.8 Luke 18.13 and 14. Act. 13.38 and 39. of sinnes for like as the wrath of God is vpon all so long as they continue in sinne so whom the Lord shall receiue to grace them he is sayd to iustifie that is of sinners to make them righteous this he doth by pardoning and discharging them from their sinnes For if we consider them whom God receiued to his grace by their workes they shal be founde b Rom. 9. 1. Iohn 1.8 sinners as yet which notwithstāding are and must be acquited and freed from their sinnes XV. Againe thus the forme of our iustification is this God doth remoue our sins from vs and imputes them vnto Christ and againe imputes the righteousnesse of Christ vnto vs consider this demonstration for thy better
iustification is by grace so as a sinner freed from damnation obtaineth righteousnesse and that freely by the pardon of his sinnes as appeareth in the three first sorts of men but also our proceeding therein so as our iustification is euer free and by grace which thing well appeareth in the fourth kinde of men which are both regenerate by Gods spirite and iustified by a liuely faith in Christ And thus God imputed vnto Abraham the father of the faithfull his faith for righteousnesse when as he had a Gene. 15.6 liued for many yeares in great holynesse of life This saith Habacuk also b Habac. 2.4 The iust shall liue by faith and Dauid c Psal 32.1 Blessed are they whose iniquities are forgiuen speaking of the godly which liue a holy vnspotted and blamelesse life before men Againe Paule saith that the d 2. Cor. 5.20 embassage concerning our free reconciliation with God must be continued among the faithfull And Christ is a e 1. Iohn 2.1 continuall mediator reconciling vs with his father and the efficacie or vertue of his death to f Ibid. 2. expiate the sinnes of the faithfull neuer dieth nor waxeth old XXVI And whereas the Schoolemen also say that good workes haue no such vertue in them to be sufficient vnto iustification but that their merite vertue to iustifie is by grace we must learne that there is no grace to worke our iustification but that only which moueth God in Christ to embrace vs and to iustifie vs by the merites of his obedience and satisfaction for vs. XXVII For God accepteth not our workes but so farre as we please him hauing put on by faith the righteousnesse of Christ that is which Christ purchased by his death for vs as is a Aphor. 23. before shewed Neither can works iustifie in part before God for God admitteth no righteousnesse of workes but that b Deut. 27.26 Leuit. 18.5 full and perfect obedience to his law XXVIII When they glory of workes of supererogation whereby they say full satisfaction is made for trespasses and sins committed how can they answer that saying of Christ a Luk. 16.10 VVhen ye haue done all these things which are commanded you say we are vnprofitable seruants we haue done that which was our dutie to do XXIX To be short concerning workes take heed of two things first put no trust in them next ascribe no glory to them XXX The Scriptures driue vs from all confidence in them teaching vs that all our righteousnesse a Esa 64.6 smels in the sight of God as filthie clouts and onely prouoke Gods wrath against vs. Now take away this confidence of workes all glorying must fall to the ground for who will ascribe any commendation of iustice vnto workes if confidence in them cause him to tremble in the sight of God XXXI Moreouer if we consider all the causes of our saluation we shall finde the grace of God to shine bright in euery one of them excluding the righteousnesse of our workes For the authour of our saluation is God the Father Sonne holy Ghost The Father first in that a Tit. 3.5 of his meere b Iohn 3.16 1. Iohn 4.9 and 10. grace free loue he sent his sonne vnto vs to redeeme vs from the dominioÌ„ of the deuill Next the Sonne in that of his free loue c Rom. 5.7.8 1. Iohn 3.26 towards vs he became d Rom. 5.19 Phil 2.8 obedient to his father vnto the death of the crosse and so hath satisfied e Rom. 3.25 1. Iohn 2.2 the iustice of God for vs. Lastly the holy Ghost in that he giueth vs f Ephe. 2.8 chap. 1. â—3 faith whereby we apprehend the iustice which Christ hath purchased for vs by his death The end also the Apostle saith is the g Rom. 3.25 manifestation of Gods iustice and the prayse of his h Ephe. 1.12 goodnesse XXXII And whereas the Saintes commend otherwhiles their innocencie and integrity before God this they doe not to the end to trust in the iustice of their workes in Gods iudgement and to rest their consciences as vpon a good foundation but either to testifie the goodnesse of their a Psal 7 9. Psal 18.21 cause against their aduersaries or to coÌ„fort themselues concerning their adoption b 2. King 20.3 1. Tim. 4.7.8 by the fruites of their faith and calling for that they rest on the onely fauour of God in Iesus Christ XXXIII Againe whereas the Scripture saith that the good workes and obedience of the faithfull doe cause the Lord to raine down many blessings vpon them we must vnderstand that good workes are so farre causes of Gods blessings vpon vs as the Lord by his former graces taketh occasion to giue vs more graces where note that they be not meritorious causes but motiues onely for speciall graces of Gods spirite going before for whom the Lord will glorifie them first he a Ephe. 5.26.27 sanctifieth that their corruption and wickednesse may not hinder their glorification In a word as Augustine hath well spoken God crowneth the workes of his owne hand in vs. XXXIIII Againe that our workes do not merite the grace of God may yet further appeare by these reasons folowing First for that they are full of a Esa 64.6 corruption next for that they are duties we b Luk. 17.10 owe vnto God thirdly for that they are not ours that is such as come from the streÌ„gth of our free will but the effects c Rom. 8.10 Ephe. 2.10 and fruites of Gods grace in vs. XXXV And whereas good workes please God and haue a a 2. Tim 4.8 reward it is not for any merite but for that Gods b Esa 55.1 goodnesse doth accept of them and reward them of his meere grace and mercy in Iesus Christ XXXVI Surely no Christian doubteth but that we must hold fast the groundes of Christian Religion and this is a fundamentall point or ground of ChristiaÌ„ doctrine that Christ is giuen a 1. Cer. 1.30 and c. 3.11 vs for our righteousnesse or iustification if this doctrine staÌ„d the iustice of our merites and workes being a flat contrary can not stand XXXVII There are two opinioÌ„s of Popery which are most opposite to that great ground of ChristiaÌ„ veritie The first is that there are some moral vertues or works which make men acceptable before God before they be grafted into Christ the second that Christ hath merited for vs the first grace that is an occasioÌ„ of meriting with God that then it is our parts to take the occasion when it is offered XXXVIII To conclude we must very circumspectly see to this that we build wisely vpon on that foundation for that doctrine is sound concerning good workes which is deriued from the doctrine a This is the method which Paule vseth in a maner in all his Epistles as to Rom. Gal. Ephes Phil. Col. c.