before God Rom. 4.2 where hee saith Non praecedunt iustificandÌ„u sed sequuntur IustificatuÌ„ Aug. If Abraham had beene iustified by workes he had wherin 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 beleeueth only in him who iustifieth the wicked his faith is imputed vnto him for righteousnesse III. Arg. is taken from the proprietie of our workes Our works are debts therefore by them can we deserue nothing Nihiles per te Deum inuoca tua peccata sunt merita DeisuÌ„t supplicium tibi debetur cum praemium ad venerit sua dona coronabit non merita tua Aug. Vae etiam laudabili hominum Vita si remota misericordia eam discutias Aug. Ipsa nostra iusticia quaÌ„uis vera sit talis tamen est vt potius peccatorum remissione conslet quaÌ„ virtutum perfectione Idem Nostra si qua est humilis iustitia recta forsan sed non pura nisi forte meliores nos esse credimus quaÌ„ patre nostros qui non minus veraciter quaÌ„ humiliter di cebant Omnes iusticiae nostra sunt tanquam pannuâ— mulieris menstruata Bern. Antec is confirmed by Luk. 17.10 When you haue done all that you can do c. 2. Good workes are not ours but Gods now by that which is anothers and not our owne we can merit nothing Antecedent is proued Phil. 2.13 God it is who worketh good in you perfects it Eph. 2.10 Wee are his workemanship created in Christ Jesus vnto good workes which he hath prepared that wee should walke in them Thirdly our good works are not perfect therefore wee can merit nothing by them for three things there be required of him that will merit first that he hath that by which he will merit of his own secondly that it bee no debt thirdly that that bee perfect which three conditions our good workes haue not as it is said Esa 6.64 All our righteousnes is like vnto a menstruous cloath And Phil. 3.8 Paul calleth his workes dung I vnderstand what iustifiing faith is now tell me the causes 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 ordinary meanes wherby the holy spirit worketh faith in vs It is twofold namely Syst Theol. p. 436. the Word of God and the Sacraments The Word of God you haue already touched now tell me what is a Sacrament It is a holy signe instituted of God Syst Theol. pag. 439. whereby God maketh the beleeuers sure of his fauour the forgiuenesse of their sinnes De sacramentis Zanch. CoÌ„fess c. 14. and other benefits likewise by Christ his passion and death to bee bestowed vpon them Of what sortes are the Sacraments Of two sorts Sacraments of the Old and New Testament How many Sacraments were there in the Old Testament Syst Theol. pag. 448. Two to wit Circumcision and the Paschall Lambe How many Sacraments bee there in the New Testament Syst The. pag. 451. Two onely Baptisme and the Supper of the Lord What is Baptisme Calu. Instit l. 4. c. 15. It is a Sacrament of the new Testament whereby sprinkling of the water in the name of Father Sonne and Holy Ghost being made wee are initiated and grafted into the Church and whereby there is sealed vnto the faithfull forgiuenesse of sinnes by the blood 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 regard that the knowledge hereof comes nearest vnto our lawfull and seemely preparing of our selues to the Lords Supper Here only would be noted that errour of the Papists who haue made seuen Sacraments of the New Testament to wit Baptisme Calu. Instit l. 4. c. 19. Confirmation Pennance the Eucharist Extreame Vnction Orders and Matrimony But that number of Sacraments is neither vpholden by any testimonie of holy Writ neither is it propped by the authority 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 SacrameÌ„t shold haue a signe and a thing signified but Pennance Orders Matrimony haue no signes at all Further yet euery Sacrament hath annexed promise of grace and appertaines to all beleeuers in the Church and to conclude it is more then manifest that all Sacraments ought to bee instituted by Christ euery of which markes of a SacrameÌ„t cannot be auerred truly attributed vnto those fiue Sacraments the Papists faine no to none saue Baptisme the Lords Supper What is the extraordinary meanes of Faith Miracles Syst Theol. pa. 465. Miraculae necessariae erant vt crederet mundus postquam vero iam mundê° credidit qui miraculum quaeritmagnum est ipse prodigium Aug. which are extraordinary signes whereby 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 need of Miracles whereas this is only the vse of Miracles namely to confirme doctrine at the beginning and first setting a broach of it and therfore must cease after the doctrine be sufficiently confirmed Second errour is in that they thinke that Miracles is a marke of the true Church Quasi hoc non scriptuÌ„ esset venturos qui maximas virtutes â—edent ad corrumpendam veritatem Tertullian when as euen very hypocrites oftentimes haue done miracles yea and can do them Marke 13. v. 22. Luke 21.8 where it is plainly told vs that toward the end of the World there shall arise false Prophets which shall worke miracles But 2 Thess 2. ver 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 ende of the world to doe many miracles is a marke of Antichrist and the Apostle calls those Miracles lying wonders time and long experience testifieth so much for in the Monasteries how many sleights and iuggling tricks doe the Monkes finde out and practise 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 Syst Theol. pag. 416. 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 De certitudiuine salutis
men his holy Scripture euen as a Prince vseth a Cryer for the promulgation of his lawes vnto his Subiects And here take this similitude with you a man goeth to the Vniuersitie as vnto the very shop and store-house of Learning yet hereupon it followeth not that the truth of that learning we are taught there in the Vniuersitie doth depend on the authority of the Vniuersity Besides this must aâ—so be obserued that whatsoeuer the Papists say tovching the authority of her Church aboue the Scripture doth nothing at all profit them but that they manifestly beg the point in question whilest they thus argue The Church hath authority aboue the Scriptures The Pope of Rome is the Church Ergo. For suppose wee grant them their Maior which notwithstanding is false as wee haue manifestly proued yet they are neuer able to prooue their Minor as shall bee showne anone more distinctly VVhat is the second propriety of the word of God or the holy Scripture Syst Theol. pag. 176. That it bee intire perfect and sufficient to saluation which is prooued by that Ioâ— 20.30 Many other signâ— did Jesus which are not writteâ— in this Booke but these thinges are written that you may beleeue that Jesus is the Christ that Son of God that you beleeuing might haue life by his name Out of which place â— thus reason That which is sâ— written that by it wee may beleeue in Christ Iesus and sâ— obtaine eternall life that 〈◊〉 say is sufficient to life eternall But the Scripture is so written Ergo. Againe thence I thus argue The holy Scripture was written to this end that wee might beleeue in the Sonne of God and get eternall life Ergo. Whatsoeuer Word is not written profiteth or auaileth vs nothing to faith to eternall life which must diligently bee noted against the errour of the Papists which say there are two words of God Quod non legi vsurpare non debeo Amb. Non sum alioruÌ„ sermonum discipulus nisi coelestium Origen the one written the other vnwritten vpon which pretence they will needs obtrude vnto vs Traditions which they call Apostolicall the Decrees of the Popes and the custome of the Church Of which the Councell of Trent in the fourth Session thus speaketh Whosoeuer doth not with like affection of mind reuerence the Traditions of the Church as hee doth the holy Scriptures let him bee accursed But against those Traditions first note the sufficiency of the Scriptures Secondly this argument The Traditions of the Chuâ—ch either agree with the holy writ or they dissent from it If they be coâ—sonant to it then they say the selfe same thing thâ— Scripture saith and so theâ— are Scripture for that oughâ— not in all reason to be done bâ— mâ—â— which may bee performed by fewer Or they dissenâ— from the Scripture as all thâ— Traditions of the Popes as namely that Tradition wherby the Cup in the Lords Supper is prohibited to be administred vnto the lay people and such like And if they disagree with the Scripture they cannot fill vp the Scripture for that which is repugnant to any thing doth not fill vp but rather quite ouerthrow it Another testimony of the perfection of the holy Scripture is most manifest in the 2 Tim. 3.16 The whole Scripture is giuen by inspiration from God and is profitable to teach to reprooue to correct to instruct that the man of God may be perfect and perfectly instructed to euery good worke From whence wee may frame these arguments First the Scripture is a totum an intire thing Ergo it is perfect for a totum is that which wanteth no necessary parts Secondly that which sufficeth vs for doctrine Adoro plenitudinem ScripturaruÌ„ Tertul. for reproofe for correction and instruction that is full compleate for there is none that can shew any thing besides whereunto the Scripture should bee profitable But the Scripture is sufficient to those things Ergo. Thirdly that which maketh a man perfect and furnished to euery good worke that same must needs be perfect but thâ— Scripture doth so Ergo. The Maior is therefore true because there is no effect which is more perfect then its cause or because a perfect effect presupposeth the cause to be perfect and nothing can giue that to another which it hath not it selfe if the Scripture therefore make men perfect then it must also be perfect VVhat is the third propriety of the holy Scripture That in the Articles of faith Syst Theol. pag. 199. which are necessary to saluation it bee plaine easie and perspicuous easie I say and perspicuous first in respect of them to whom 〈◊〉 ought to bee a light for theâ— saluatioÌ„ according vnto thâ— 2 Cor. 4.3 If our Gospell be hid it is hid to them which perish whence it necessarily followes that the Gospell is not hid but cleare and open to those which doe not perish as Peter saith 2 Pet. 1.19 You doe well in that you attend to the word of the Prophets as vnto a light that shineth in a darke place Psal 19.7.8 The word of God is cleare Psal 119.105 The word of God is a light to our feete and steppes Secondly the Scripture is easie as it is an instrument which it hath deriued to it from the principall guide the holy Spirit who is that true teacher and interpreter of the Scripture Ioh. 14.26 The Aduocate which is the holy Ghost he shall teach you all things 1 Ioh. 2.27 That annointing that is the holy spirit teacheth vs of all things Also Ioh. 16.13 When that spirit of truth shall come he shall leade you in all truth Lastly it is easie if that in the handling of it wee vse conuenient meanes and expound one place by another according to the rules of good and lawfull exposition which you may reade in the 201. page of my Systeme of Diuinitie If then any shall demand Syst Theol. pag. 201. who hath the authority to interpret the Scripture if the Pope of Rome be he I answer that euery one is the best interpreter of his owne words whereas therefore the Scripture is the Word of God and of the holy Ghost and not of the Pope of Rome therefore the holy Spirit hath the authority to interpret as that true aduocate and teacher of verity But why then doth the Bishop of Rome chalenge to himselfe this authority to interpret the Scriptures I answer because he knowes well enough how bad his cause is and therefore dares not submit his Tenents to the Word of God or the Scripture if it be rightly vnderstood and therefore will he wrest and stretch the scriptures at his owne pleasure Touching which poynt I would haue you note the words of a certaine Apostate from the faith Casper Schoppius Papist who is now at Rome with the Pope hee in that Epistle he wrot touching his defection from vs vnto the Papists about sixe yeares agoe set out at Ingolstadium in the 24 page saith thus The
which Christ exercises this his Office It is the Church Calae Instit lib. 4. ca. 1. De Ecclesia Zanch Miscellan 2. part pag. â—1 seqq item Confess cap. 2â— How many waies is Church taken Two waies in a large or in a more strict signification What is the Church taken in the large acceptiâ—n It is the multitude or company of all such men Syst Theol. pag. 371. as haue the word of God preached vnto them in which company there bee many Hypocrites which doe not beleeue truly and therefore are damned for euer What is the Church as it is strictly taken It is that number and company of men which are elect of Christ by faith vnto eternall life Syst Theol. pag. 383. And this company is wont to be parted into two rankes the one Militant the other Triumphant That company of the elect and godly is called the Militant Church which remaineth yet on earth but the Triumphant is that company of the faithfull that is already in Heauen And so the rule of the Fathers is to be vnderstood Non peruenit ad praemia Christi qui relinquit ecclesiam Christi Cypr. Non Deus huic pater est cui non Ecclesia mater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. He shall neuer bee a member of the Church Triumphant that hath not beene a member of the Church Militant But whereas the Church is diuided into the visible and inuisible Church that is no true diuision to speake properly but only a distinction of diuers respects in the Church For the Church is said to bee visible in respect of the men themselues which are in the Church and may bee seenâ— and inuisible in respect of the internall graces to wit of faith and other gifts of the holy Spirit which are not so obuious to the senses Which must be noted against the Papists who would haue the Church to bee a glorious appearing company which may by the very senses be pointed out and acknowledged by the externall pompe of ceremonies as Bellarmine affirmeth The Church is as visible as the common wealth of Venice Contrary whereunto our Sauiour speaketh Luk. 17.20 The Kingdome of God commeth not with obseruation where it is apparent enough out of the Text hee speaketh of the Church in this world namely that it shall be no such glorious company as should bee knowne by externall ceremonies and obseruations or by solemnities aparrelling of Senatours of Counsellors and other such like What are to be considered about the Church The Head the Members and the Proprieties Who is the Head of the Church Syst Theol. pag. 374. Christ alone is the Head of the Church aswell of the Millitant as the Triumphant which is confirmed first by apparent testimonies of holy writ Ephes 1.12 God hath put all things vnder the feete of Christ and hath appointed him ouer all to bee the Head to the Church which is the body And Ephes 4 15. Christ is the head by whom the whole body is coupled and knit together Col. 1.18 Christ is the Head of his Body the Church A like place there is Col. 2.19 It is proued secondly by reason because euery head ought to infuse vigor and liuely vertue into all the members as our head for instance infuseth liuely spirits into euery part of our body for sense and motion but Christ alone can infuse that liuely vigour into the members Ergo. True say the Papists Christ is the Head of the Church Obiect but he is the inuisible Head therefore there is neede of another visible Head who must bee Christs Vicar on earth and Peter the Apostles Successour to wit the Pope of Rome Soluti Whereunto we answer that in this strange doctrine of the Papists there are contained many puddles of errour The first errour is that Christ hath neede of a Vicar or Deputie on earth whereunto wee oppose these arguments First there is no Vicar but implyeth the weaknesse of the principall Regent or Gouernor For therfore Kings haue their Deputies because they bee but weake men not able to looke vnto all their Subiects by themselues but Christ is an omnipotent King Secondly Hee needeth a Deputie who cannot vpon all occasions bee euery where present with his Subiects but Christ is alwaies euery where present with his members as hee promiseth Matthew 28.20 Wheresoeuer two or three are gathered together in my name there am I is the midst of them that is immediately am I present with them Ego fidentur dieo quia quisquis se vniuersalem sacerdotem vocat vel vocari desiderat in elatione sua Antichristum praecurrit Greg. Mag. Galu Instit lib. 4. cap. 6. as the Hebrew phrase teacheth The second errour is that they thinke it a righteous thing for some one man and he a Bishop or Minister of the Church to attribute vnto himselfe this power to bee the vniuersall Head and Gouernour of the whole Church whereunto wee oppose these Arguments First because Christ doth plainely forbid primacie in the Church Matth. 20.26 Luke 22.26 Secondly because the Apostles themselues diuided the Office of the Apostleship among themselues for that they saw that one man could not bee ouer all Churches As the Scripture witnesseth Galath 27.8.9 where Paul saith When they saw that the Gospell of vncircumcision was committed vnto me as the Gospell of Circumcision vnto Peter and when Iames and Cephas and Iohn which were counted Pillars knew of the grace giuen vnto me they gaue vnto me and Barnabas the right hands of fellowship that wee should doe the Office of the Apostles among the Gentiles and they execute the same Office among the Jewes Thirdly Moses who was a farre greater man then the Pope could not beare the burden of iudging the people of Israel alone but was constrained â—o part it as it is Exod. 18. much lesse therefore can the Pope gouerne the whole Church PlanuÌ„ est Apostolis interdicitur dominatus Bern. Quicunque desiderauerit primatum in terra inueniet confusioneÌ„ in caelo Distinct 40 cap. multi The third errour is that they faine Peter to haue bin Head of the Church whereas not withstanding 1 Christ flatly forbiddeth Peter and his other Apostles to seeke after this Head ship and secondly Paul to the Gal. 2.7 in plaine tearmes saith that Iames and Peter and John were counted or thought to be pillars that is by an erronious conceire they were taken to be such by them who might by the abuse of that title deceiue the Galathians They obiect that place Mat. 16.18 Thou art Peter Obiection and vpon this Rocke super hanc Petram will I build my Church Whereunto wee answer Solut. that hee saith not and vpon thee Peter will I build my Church but wee say this is the intention and scope of Christs speech namely to commend the confession of Peter Tu es Petrus supra hanc petram c. sapius ex posui vt sâ—per hunc intelligeretur quem confessus
est Petrus dicens tu es Christus filius Dei viui Non enim dictum est ei Tu es Petra sed tu es Petrus Petra autem erat Christus quem confessus Simō dictus est Petrus Aug. which hee setteth out by a Paranomasie or allusion vnto the name of Peter as if he said I rightly set vpon thee the name of Peter see the first Chapter of Iohn where Christ gaue Peter his name because thou in the name of the other Apostles hast made such a confession and vttered such a doctrine as vpon which as it were on a Rock my Church shall bee builded First then Christ commendeth Peter in the person of Peter all the Apostles for that they beleeued Christ to be the Sonne of God Secondly hee sheweth the profit and fruit of that confession to wit for that this doctrine and confession was to bee the foundation whereupon Christs Church should bee built so that it should neuer bee ouerturned by Satan Otherwise that Peter neuer vnderstood these words of himselfe as if hee were that stone or Rocke vpon which the Church is reared he himselfe professeth openly 1 Pet. 2.4 where hee saith that Christ is that very stone vpon the which the Church was to bee built The fourth errour is that they take for certaintie than Peter was Bishop of Rome and so consequently that hee was at Rome which not withstanding is vncertaine neither can it be firmely proued that Peter was euer at Rome but the contrary for that place which before wee cited Gal. 2. is very remarkable namely in that Paul did so deuide the Apostleship and part it with Peter they shaking hands on the motion that Paul should goe to the Gentiles to conuert them and Peter should labour in the conuersion of the Iewes This promise the right hand being giuen vpon it Peter should haue broke if hee had gone to Rome to conuert the Gentiles neither doe we reade that two Apostles went into the same Citie especially it being so farre off to preach the Gospell Wherefore sithence by the confession of all it is apparent that Paul preached the Gospel at Rome what neede was there that Peter should come thither especially at the very same time As the Papists say that they were both at Rome in Nero his time II. Out of the last Chapter of the second to Timoth v. 16. In my first defence saith Paul when I appeared before Nero there was none that stood to mee but all forsooke me I pray God it be not laid to their charge But if Peter had then beene Bishop of Rome as the Papists will haue it what a disgracefull thing had it been and vnworthy a Bishop to forsake his brother and his owne companion Bellarm. saith that Peter was at that time gone abroad to visite the Churches But wee answer that it was not meete that he should goe away then when hee should haue assisted his brother but should rather haue put off the visitation vnto some other time which hee would haue done doubtlesse if hee had beene at Rome Againe I say that Bellarm. coines that answer of his because he neither backs it with any place of Scripture nor of any Historian but speaketh it out of his owne braine III. This may be concluded by the circumstance of time for they say that Peter was 25 yeares at Rome and 7 yeares at Antiocheia which make 32 yeares and yet they say that Peter was crucified at Rome vnder Nero and that hee came to Rome the 2 of Claudius the Emperour Now Claudius raigned but 13 yeares and Nero 13 so that both their Regiments lasted but 26 yeares Secundum Hieronym how then could Peter come the 2 of Claudius and continue 27 yeares Bishop of Rome and yet be crucified vnder Nero IV. We say that Eusebius and Hierome who are of that opinion doe not agree with themselues yea and Hierome especially manifestly contradicts himselfe For when as hee in one place had said that Peter was crucified vnder Nero afterward expounding those words of Ch. Mat. 23. Luk. 11.49 Behold I send unto you Prophets c. Flatly affirmes that Peter was crucified by the Iewes at Ierusalem When the Ancients therefore are opposite vnto themselues hereby it may appeare that they knew no certainetie in this point and consequently we see how much we are to detest the impudencie of the Popes which set downe for certainety that Peter was Bishop of Rome The fift errour is that they inferre the Pope of Rome to bee Peters successour for first there is no sure ground to euince that Peter was euer at Rome how then could the Pope of Rome succeed Peter Secondly if wee grant this to the Papists out of pitty Calu. Instit l. 4. c. 7. §. 23 that Peter was at Rome yet it doth not follow that the Pope of Rome was Peters successour for the Turke also hath his seate at Constantinople notwithstanding it doth not follow that the Turke is the lawfull Emperour of the East or of Greece the Emperours before hauing their lawfull residency and abode at Constantinople for the place makes not the succession lawfull but two things there bee which make lawfull succession first the power giuen of God secondly the imitation of the Predecessors in life and manners As Cyprian saith in a certaine place and after him Ambrose and Hierome Cathedram Petri non tenet qui fidem Petri non tenet True succession is succession in doctrine and hee cannot bee said lawfully to hold the Chaire of Peter who holdeth not the doctrine of Peter But neither of these the Pope of Rome hath first whence will hee proue that God hath giuen him that power to sit at Rome as the Monarch of the Church surely hee cannot bring so much as one letter out of the Scripture of God to proue this nay Christ inioyned the contrary to his Disciples to wit that one of them should not desire to bee aboue another 2. The true succession which is in doctrine the Pope of Rome hath not for if the Decrees of the Pope and the Epistles of Peter be compared together there will appeare as great difference betwixt them as betwixt light and darkenesse yea we are about to proue by and by that the Pope of Rome is the Ringleader of Idolaters so farre is he off from being Peters successor in Doctrine Which be the members of the Church They bee all the Faithfull which doe beleeue in Christ vnto eternall life for they all are vnited to Christ euen as the members of our body vnto their head They are vnited I say by the holy Spirit who produceth such like motions in them as are in the humane nature of Christ assumed that is hee maketh that the Faithfull become partakers of the Sacerdotall Propheticall and Regall power which is in Christ About which matter Peter Epist 1. c. 2. v. 9. speaketh most sweetly You are a chosen generation a royall Priesthood a holy Nation a people
Zanch. Miscellan 1. par p. 214 seqq Calv. Insti l. 3. c. 13. §. 3. who in their Trent Councell Session 6. boldly affirme that a man cannot hereof bee certaine in this life but ought alwayes 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 holde that opinion ought to bee accursed To this their abominable errour we oppose most plaine places of holy Writt Rom. 8 vers 15. Yee haue not receiued the spirit of bondage but that spirit of Adoption by which wee crie Abba Father which spirit beareth witnes to our spirit that wee are the Sonnes of God This is a very horrible impiety that wee will not receiue the testimony of the Spirit but doubt of the truth certainty therof 1 Iohn 5.10 Hee that beleeueth in the Son of God hath the Testimonie in himselfe And surely if God would haue had vs to haue doubted Hoe dixit Deus hoc promisit si parum est hoc iurauit Aug. hee would neuer haue sworne that hee would bee mercifull to vs. But now he hath sworne thus much very euidently EZech. 33.11 As I liue saith the Lord that is as truely as I am and liue I will not the death of a sinner but that hee liue Also Iohn 5.24 Verely verely J say vnto you whosoeuer beleeueth in the Son hath eternall life And Woe bee to thee then saith Saint Austin if thou beleeue not God when he sweares to thee But the Papistes obiect Obiect Tria considero in quibus tota spes mea consistit Charitatem adoptionis veritatem promissionis Potestatem redditionis c. Bern. They that are weak are subiect to falling and they cannot bee 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 holdes vs vp and that helpeth our infirmities And therefore certaine wee may be of the forgiuenesse of sinnes and of the grace of God not by any thing in 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 37.24 Though the righteous fall he shall not bee cast off because the Lord putteth vnder his hand Iohn 10.28 I wil 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 hee 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 bee able to separate vs from the loue of God which is in Christ Again they obiect that place Obiect 1 Cor. 10.12 Hee that standeth let him take heed that he fall not I answer Solut. That the Apostle there speaketh of hypocrites which doe perswade themselues falsly that they stand and further he speakes also of the weaknesse of men touching which wee cannot be enough admonished to the end that wee may thinke saluation not to lie in our owne strength but in the grace of God only Obiection They vrge also that place Eccles 9.1 A man knoweth not whether hee is worthy loue or hatred Solut. Whereto I answere First that this is a fallacie not beeing limitted wee ought then thus to limit it A man knoweth not of himselfe but hee may know it The fathers speake against a vaine presumptioÌ„ not a godly assurance God reuealing it vnto him and the holy Spirit witnessing it Secondly a man knoweth not by those humane causes 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 pouertie health sicknesse 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 their 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 me This iudgement then whether wee bee in the fauour of God or not wee 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 is said Ro. 5.1 Being iustified by faith we haue peace thence another thing doth necessarily follow De perseuerantia Zanch. Miscellan 1. part p. 91. seqq iteÌ„ pag. 347. to wit That a man when hee is once receiued into the fauour of God and hath obtained remission of his sinnes that hee I say cannot fall away from the Grace of God nor lose his Faith nor be obnoxious vnto eternall daâ—nation For because we ought not to doubt of the grace of God therefore neither can wee fall away from the grace of God for if we could fall away from it then wee might doubt of it but we being once receiued into the grace and fauour of God that wee cannot altogether loose that grace of God the Scripture witnesserh Rom. 8.1 There is no condemnation to those which are in Christ Iesus if no condemnation then perpetuall fauour if no condemnation then also no time is wherin they may slide from the grace of God fall into condemnation for by no condemnation is excluded both all the kinds thereof and all occasions of falling thereinto Hitherto appertaineth that place Ipse ergo eos facit perseuerare in bono qui facit bonos qui autem cadunt pereunt in Praedestinaâ—orum numero non fuerunt August which before wee haue cited Iohn 10.28 My sheepe none shall take out of my hand which is all one as if hee had said My sheep shal neuer be taken out of my hand Which must be diligeÌ„tly noted against the Papists who affirme that a man after that he is taken into the fauor of God may fall again out of his fauour euen as if he had neuer been in fauor but may haue of a mercifull God an vncompassionate and irreconcileable God euen as when one falls out of the fauour of the King in stead of a gentle and kinde master hee hath now an angry and cruell Lord. Obiect But here they obiect that place in the 51. Psalme where Dauid after that horrible sinne of his was committed prayeth Restore vnto mee the ioy of my saluation vers 12. therefore say they hee had lost the fauour of God Solue I answer that the Papists doe not halfe well enough looke into the text for it is not said Restore vnto me my spirit
sinne What is the third propriety of Christs Passion That it was most sufficient Per Christum hominem iustitiae Deiplenissime satisfactum pregenere humano Bellar. lib. de asccusment in De um grad 13. cap. 3. neither neede wee any more expiation which is proued by that Heb. 9. v. 26. New was he in the end of the world made manifest by that offering vp of himselfe once to take away sinne And verse 28. Christ was once offerd vp that hee might take away the sinnes of many And yet more euidently Heb. 10.12 This man after the offering of his sacrifice sitteth for euer at the right hand of the Father And vers 14 By his one oblation that is by that his oblation which only is most perfect and sufficient Now that with is said Col. 1.24 Objection I fulfill the remainders of Christs suffering or passion in the flesh Soluti It must not be so vnderstood as if the Passion of Christ were not of it selfe sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi sunt duplicia quaedam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in carne sua quadaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in membris quae sunt Christi quia meÌ„broruÌ„ Zaâ—ch but needed some addittament to fill it vp but there by a Synecdoche the Passions of Christ hee calleth all such as the members of Christ were to suffer as if he said I must also indure those afflictions which Christ shall feele in his members as he expressely annexeth I fulfill the remnant of Christs Passion in the flesh for the body of Christ which is his Church that hee might plainly shew that hee spake not of that passion which Christ suffered for our sinnes Omnes sanctorum afflictiones vel sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qâ—â—bus puniuntur peccata vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus probatur fides vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus confirmatur doctrina de his loquitur Melanct. but of the crosses and afflictions which the Church must sustaine in this world which Church by a Metaphoricall kind of speaking is the body of Christ And this which we haue spoken about the sufficiency of the passion of Christ we must note againe against the Papists who reach and say that expiation and purging of sinne is partly by good workes which shall bee confuted in the doctrine of Iustification partly by the Masse which shall likewise bee confuted in the point of and concerning the Lords Supper and partly by Purgatory which say they is a fire in which the soules of men after this life are tormented with temporall paines and are purged from sinnes and from which the soules of such as are aliue by fauour and by prayers may be deliuered as the Councell of Trent saith in the fifth Session Against which obserue these reasons First Calu â—nsti l. 3. c. 5. §. â— seqq in the sacred Volume there is no one testimony of Purgatory nor not so much as one example of any one that was in that Purgatory fires Ergo it is a meere inuention of their owne braine They vrge a place Obiecti 1 Cor. 3. verse 13. where it is said that by the fire shall be made manifest and proued euery mans worke of what sort it is But they apply this to Purgatory very foolishly Solus for the Apostle speaketh as touching the edifâ—cation of the Church and saith that the time shall come when it shal be tryed and examined how much euery one hath profited in edifying the the Church by the word of God and the holy Spirit which two he calleth fire by a Metaphor Hee addeth further Verse 15. He shall be saued but euen as it were by the fire where abiding still in the Metaphor and similitude he saith that not all those who haue not edified aright shall straight way bee damned for euer but that they shall suffer a tryall in their owne conscience because they haue not so faithfully discharged their Office as they should Secondly obserue two manifest sayings of the holy Writ wherein you shall finde but two places only that must bee in the next world pointed out vnto you the one for the blessed the other for those who are eternally damned Mark the last 16. Iohn 5.24 Verily verily I say vnto you who so heareth my word and beleeueth in him that sent me shall not come into iudgment and by consequence not into Purgatory which is a part of Iudgement but shall passe from death to life Reuel 14. vers 13. Blessed are they henceforth which dye in the Lord. Henceforth that is from the very moment wherein they dye There is also a plaine place Luke 23.43 where Christ saith to the thiefe To day shalt thou bee with mee in Paradice whereas he if any needed this Purgatory fire I haue heard sufficiently as concerning the first part of Christs Priestly office namely the purging away of our sinnes tell me what is the second part of the Priestly Office of Christ Syst Theol. pag. 357. It is that effectuall application whereby Christ doth alsufficiently and powerfully apply that his purging performed by him vnto the faithfull so that by it they may obtaine remission of sinnes reconciliation and peace What is the third part of this Office of Christ It is his intercession for vs VVhat doe you meane by intercession I doe not meane any Prayer or suite whereby Christ would get vnto vs againe the the fauour of God as one man is said to interceed for another that he may procure him somewhat but I vnderstand first that perpetuall value and vertue of the Sacrifice of Christ namely in that Christ presenteth his passion which he suffered for vs vnto the eternall Father Secondly the Fathers consent resting in this Passion of Christ contented and agreeing that this Passion of Christ shall be of force for vs for euer VVhich is the third Office of Christ His Regall Office Syst Theol pag. 359. for Christ is not only a prophet a priest vnto vs but he is also a King In what points consisteth the Regall Office of Christ In foure First in that hee gouerneth the Church by his Spirit and by his Word and doth not only shew vnto vs by his Word what we ought to doe but by the worke of the Spirit in vs enableth vs to doe them Secondly in that he defendeth vs against our enemies Satan Sinne and Death that they haue no power to hinder our saluation Thirdly in that he beautifieth his Church with excellent gifts and appointeth the Ministerie of his Word making men obedient vnto his owne ordinance Fourthly in that at the end of the World he shall appeare to bee Iudge of all men Syst Theol. pag. 368. and shall condemne the wicked to eternall punishments but shal make the godly to shine with eternall glory I doe already conceiue the office of Christ what it is and of how diuers sorts it is now I would haue you tell mee what the obiect is about
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 be so disputed although that point of the Church bee not before handled Syst Theol. pag. 390. for the Word of God is before the Church and aboue the Church neither hath the Church any authority to wrest the Scripture as wee 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 remoouing them so farre that they shall not make vp the Church properly so called and principally that hereby they might the more establish the insoleÌ„t pride of their Spiritaltie against the manifest Word of God You haue made plaine the Doctrine of Redemption vnto me now it followes that you instruct mee in the matter of the Iustification of man before God wherefore shew me J pray you what is Justification It is the absoluing of sinnefull man from his sinnes Syst Theol. pag 413. De Iustificatione Zanch. CoÌ„fess c. 19. item Loc. Com. 11. Calu instit lib. 3. cap. 11 seqq 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 JustificatioÌ„ before God The principall cause is either primarie or secondary the prime câ—use 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 truly that the PassioÌ„ 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 we haue manifest testimonies of the Scripture Rom. 5.8.19 As by one man many were made sinners Ipse peccatum nos iusticia nec nostra sed Dei nec in nobis sed in ipso sicut ipse peccatum non suum sed nostrum nec in se sed in nobis Sic ergo sumus iustitia Dei in ipso vt ille est peccatum in nobis nempe imputatione Aug. c. Rom. 4.5.6 Blessed is the man vnto whom God imputeth righteousnesse without the workes of the Law 2. Cor. 5.21 Hee made him which knew no sinne to bee sinne for vs that wee might bee made the righteousnesse of God in him Gal. 3.13 Christ hath redeemed vs from the curse of the Law whilest hee was made a curse for vs. Philip. 3.9 That J may bee found not hauing my owne righteousnesse but that which is by the faith of Christ Now there is no opposition in this we say Syst Theol. pag. 420. 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 grace of God that Christ performed that meritorious work 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 vndergo death for vs. What is the Instrumentall cause of Iustification Only faith in Christ De Fide Zanch. Loc. Com. 7 8 insomuch as by faith euen as by a hand and instrument wee lay hold on and apply vnto vs the merit and satisfaction which Christ hath performed for vs. What is Faith Faith is not only a bare knowledge of the History of Christ Syst Theol. pag 427. Calu Instit lib. 3. ca. 2. but it is also a sure confidence of the heart whereby wee set downe in our selues for certainety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be perswaded that our sinnes are forgiuen vs of God for the death and passion of Christ Note here two maine errours of Poperie whereof the first is that faith is only a certaine Historicall knowledge and no true and sure confidence of the hart against which the Scripture it selfe directly speaketh Rom. 14.5 and Heb. 10.22 where faith is called a sure trust and perswasion See my Gymnasium logicum wherein you haue this in that Theame Fides some what opened The second errour is that we come by the remission of sinnes Calu. Instit lib. 3. cap. 14 15. 17. 18. 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. 4.3 Abraham beleeued and that was imputed vnto him for righteousnesse Againe Vnto him not that work ethe but that beleeueth in him which iustifieth the wicked his faith is counted for righteousnes Luk. 8.50 Mark 5.36 Si credis fidei cur alia infers quasi iustificare non sufficiat sola Chrysost saith Christ onely beleeue which is all one as if hee had said By faith alone thou shalt obtaine euerlasting life So then although these words bee not manifestly extant By faith alone wee 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 Wee conclude that a man is iustified by faith without the workes of the Law Certainely it is all one as if hee said Wee conclude that a man is iustified only by faith for a man must needs bee iustified either by faith or by workes a third way none can be able to shew Paul plainely saith to the Galathians Gal. 2.16 Non opus est lege quando impius per solam fidem iustificatur Ambros Ephs 2.5 Tit. 3.5 We know that a man is not iustified by the workes of the Law but by the faith of Jesus Christ Not By those righteous deeds which we haue done but by his owne mercy hee hath saued vs through the Lauer of regeneration and renewing of the holy Spirit Therefore it remaineth that wee say that faith alone doth iustifie a man And that no man is iustified by workes and so consequently that our workes doe not merit for vs forgiuenesse of sinnes I proue it by euident testimonies of holy Writ I. Tit. 3.5 Eph. 2.8 QuaÌ„taelibet fuisse virtutis antiquos praedices iustos non eos saluos fecit nisi fides Aug. By grace are ye saued through faith and that not of your selues it is the gift of God not of workes least any should boast Secondly Philip. 3.9 Rom. 3.24 II. Wee are iustified before we do any works as S. Paul expresly witnesseth of Abraham that before hee had done any good worke he was iustified
which I had lost but he saith restore my ioy my comfort againe to me Therfore that text makes against themselues for if Dauid had lost that grace and spirit of God then had hee lost that his saluation but hee speakes otherwise hee saith only restore comfort vnto me for a true beleeuer 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 as before times he vsed to bee hee doth therefore desire of God that he 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 fruite of Iustification what is that you told me was necessarily conioyned and annexed thereunto Because the iust man falls seuen times euen in a day Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore to IustificatioÌ„ there must alwayes bee adioyned Repentance True repentance of what parts doth it consist De peniteÌ„tia Zanch. Loc. Com. 9. Calu. Iustit l. 3. ca. 3 Of two parts one of them as it were contrary vnto 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 bee had by for the merits of Christ See the 467. page of my Syst of Diuinitie and in the commeÌ„t vpon Vrsins Catechisme page 640. Calu Instit lib. 3. c. 4. Here note a double errour of the Papists whereof the first is Quid mihi ergo est cuÌ„ hominibus vt audiant confessiones meaes quasi sanaturi sint omnes linguores meos That vnto true repentance there is required Confession to a Priest To which errour wee 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 through out the whole booke of God Curiosum genus ad cognoscendum vitam alienam desidiosum ad coâ—rigeÌ„dum suam Quid ame quaerunt audire quisum qui nolunt a te audire qui sint Aug. no example I say but which teacheth vs to make confession of our sinnes only to God So doth Dauid Psalm 51.4 Again thee only haue I sinned O Lord. And the Publicane Luke 18.13 Standing in the Temple confessed his sinnes only to God and thence wâ—nt away iustified Whereupon saith Chrysost 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 vpbraide thee with them The other Popish errour is Non gloriabor quia iustus sum sed gloriabor quia redemptus sum Gloriabor non quia vacuus peccati sum sed quia mihi remissa sunt peccata Non gloriabor quia profui neque quia profuit mihi quisquam sed quia pro me aduocatus apud Patrem Christus est sed quia pro me Christi sanguis effâ—sus est Ambros 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 bee opposed by which wee haue before made cleare that the passion of Christ doth sufficiently satisfie for all our sinnes You haue already sufficiently instructed mee about Redemption now take the paines I pray you to instruct mee about sanctification De Regeneratione Zanch in Epist ad Ephes pag. 161 seqq Calu. Instit l. 3. c. 5. Sanctification Regeneration and new Obedience or Conuersion vnto God are all one in signification And it is nothing else saue the changing of our depraued or corrupt nature into better and then a setled resolution to avoid sin hereafter and to frame our liues to som new course which may bee pleasing vnto God and beseeming our profession of Faith and Religion Syst Theol. pag. 475. which regeneration in this life certainely cannot be perfect but only inchoate and alwaies coÌ„ioyned with a combating a reluctance against sin or of the flesh and the spirit As the Apostle very largely sets it downe Rom. 7. Gal. 5. The good saith he that I would J doe not But in that other life we shall perfectly be regenenerated sanctified and reformed vnto the Image of God yet for all this Calu. Instit l. 3. cap. 16. Gods will it is our regeneration should bee begunne in this life and that good workes bee done by vs as our Sauiour commandeth Math. 5.16 Let your light so shine before men c. 2 Pet. 1.10 Labour to make your vocation and election sure by good workes that is Labor to giue vnto your selues a sure and to others an euident testimony 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 4.3 V. Zanch. in Epist ad Thessal This is the will of God euen your Sanctification Rom. 6.12.13 Make your members henceforth weapons of righteousnesse And most dreadfull is that speach Heb. 12.14 Without holinesse none shall see God Wherefore if it be demanded whether good workes are necessary vnto Saluation I Answer That if we take Saluation for our first entry thereunto namely Remission of sins and iustification then good workes are not necessary because it is most necessarily required that first our sinnes be forgiuen vs before we can do 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 sinnes but for life eternall which hereafter wee shall bee possessed of there is need then of good workes Sunt via ad regnum non causa regnandi Ber. as a meane and way but not as any meritorious cause of saluation for then indeed shall we be cloathed vpon if we be not found naked that is in that other life wee shall be fully renued and conformed if that we begin that reformation and sanctification in this life And this is that which the Apostle speaketh Heb. 12.14 Follow peace with all men and holinesse without which none shall see the Lord. How many parts are there of our Sanctification Two God 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 Workes which are good or pleasing vnto God Three things bee requisite 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 Faith it is impossible to please God c. Secondly that they be commanded by God for what works soeuer are enioyned by men and not by God those are
now for our behauiour there obserue thus much The duties which are required of vs in the celebration of the holy Communion are of two kinds either Generall See Master Brinsleys true Watch 1 part page 183. of the eight Edition or common to this and other times or Peculiar and proper to this seruice I. The generall and common duties are to ioyne with the Congregation in confessing of sinnes in singing of Psalmes and Hymnes in hearing with reuerence and deuotion Gods holy word preached in praying and the like Secondly touching the proper duties more peculiarly belonging to this seruice Corpus Christi dicimus esse caâ—auer nosque opporiere esse aquilas vt intelligamus in altum subuâ—landum esse si velimus ad Christi corpus accedere haec â—nim aquilaruÌ„ mensaâ— est non graculorum Chrys and our behauiour in the receiuing of those holy Mysteries as the Church hath retained it there is a commandement giuen that wee lift vp our hearts to the Lord. And wee must indeed be as Eagles soaring vp to heauen by hauing carefull meditations on heauenly and iâ—uisible things a rising from the due consideration of the things themselues offered vnto vs that is the outward elements of bread wine as also from a regard full contemplation of euery action in that holy ministration First therfore when we see the bread and wine set before vs on the Lords Table wee know that they are appointed for the nourishing and strengthning of our bodies but here wee must not stay Our hearts hereby are to bee led to meditate on the body and blood of Christ which is appointed to bee our soules nourishment to feede vs to eternall life for so he profâ—sseth of himselfe Ioh. 6.55 My flesh is meate indeed and my blood is drinke indeed Secondly when wee see the breaking of the bread and powring out of the wine our hearts are to be led to the meditation of the câ—uell death of the Crosse which Christ suffâ—red for the remission of our sinns when his most blessed body was broken and his most precious blood shed for the redemption of mankind Againe when we see that the bread which is broken giueÌ„ vnto vs by the Minister is all of the same loafe or at the least of the same graine and the wine whereof we drinke that it commeth from the same grape and receiued by vs in the same Cup wee are hereby to be led to the meditation on that communion which wee haue with all Gods Saints which are partakers of those holy mysteries and to the consideration of that vnion which we haue or should haue among our selues as members of one mysticall body whereof Christ Iesus is the head Lastly when wee eate that holied bread and drinke that consecrated wine wee know that they turne to nutriment for our bodies so coÌ„sequeÌ„tly that they grow into one substance with vs hereby are we led to a further meditation on our incorporation into Christ Iesus to bee made one with him and hee with vs so that hereby wee 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 shall 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 heede that wee proue not vnthankefull to the louing kindnesse of the Lord. And therefore it is required of vs that not for a day or a weeke or some small time but euen for euer continually to retaine a thankfull remeÌ„brance of those blessings wherof we are made partakers in Christ Iesus as also neuer to let sl p out of our mind that interchaÌ„geable promise which hath past betwixt God vs. The Lord promising to be our God we promising henceforth to become Gods faithfull obedient seruants to serue him in holinesse all the remainder of our life Whence the ordinary custome in these daies may worthily be 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 pâ—omise 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 wee 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 guesse what fruite will come vp yet when hee sees rhe fruite the matter is farre more sure And therefore because those Accidents Antecedent as repentance from dead workes faith in Christ and loue towards men may sometime deceiue vs it is good to put the matter out of all doubt to trie our selues afterward if wee can heare the Word more ioyfully if we trauell for the righteousnes of faith more soundly and make the score of our sinnes lesse then they were before And these indeed are comfortable fruites of the truth of our holinesse FJNIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR Recapitulation of the chiefe Points handled in this Treatise CHristian Religion is the seruing of God in Christ The actions thereof are most eminently 1. Meditation of Gods Word which testifies of Christ 2. Prayer 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 we may vse the Sacraments aright we haue neede of Preparation which in this Booke is both largely deciphered and concisely proposed â—reparation largely deciphered consists in 2. things Knowledge and Deuotion 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 primarie and independant consists of a double doctrine I. Of God according to the Essence which is one and Persons which are three Pag 6. II. Of Gods Word or the Scripture of which see the definition Pag. 14. The diuision which is threefold Pag. 15. The Proprieties which are 3.1 It deriues its authority from God alone Pag. 21. â—2 It is perfect and sufficient to saluation Pag. 26. 3. In the Articles of Faith and matters necessary to saluation it is easie and perspicuous Pag. 30. 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 inchoâ—te Pag. 38. Iâ— 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 Pag. 41. Thy misery is throughly knowne by the consideration of 4. things I. That which went before thy misery the Image of God