your whole demeanes Say you couenant for foure or fiue hundred pounds per annum Your Farmer at the making of the bargaine is an able substantiall sober man well able to pay you your annuall rent But so it fals out that soone after he is with-drawne to lewd and riotous courses and spends both time and estate vpon luxurie and vanity So that now hee is Bankerupt not worth fiue pence in all the world and consequently altogether vnable to pay you fiue hundred pound What then may not you in equity and iust law require of him your annuall rent although it be impossible for him to pay it I know you may Iust so it is betwixt God and man At the first man was created in perfect righteousnes and so was a person fitted to the obseruance of all good duties but soone after hee turned bankrupt hee fell vpon riotous and disobedient courses being tempted by the woman and shee by the Serpent to eat the forbidden fruit Before he was the seruant of God now he is become the slaue of sin So that he hath no strength to runne in those good wayes wherein at first God set him What then Because hee is not able to do any good may not God in equity exact of him the keeping of his commandements I trow hee may yea I am sure he doth and that rightly because the thing is become impossible to man meerly through his owne default 3 The exhortations and dehortations the promises and threatnings which haue annexed conditions are not in vaine neither is there any mockery in them although we be not able of our selues to fulfill the exhortation or performe the condition For it must be obserued that there are in the visible state of the Church both elect and reprobate and these two will grow together in the field vntill the haruest when they shall bee separate by the Angels the wheat that is the elect gathered into Gods barne the tares that is the reprobate gathered into sheaues to be burnt So then the precepts of God in the Word and the exhortations of the Ministers according to the Word are directed either to the reprobate or to the elect and not one iot of the Word of God shall fall to the ground For to the one it becomes the sauour of death vnto death to the other the sauour of life vnto life I open my selfe thus The exhortations threatnings promises warnings c. set downe in the Word of God and published by the mouth of his Ministers being directed to the reprobate make them the more inexcusable that their mouths may be stopped and that they may not say another day that if they had beene exhorted to such a good duty they would haue imbraced it if they had beene admonished of such a fault they would haue forsaken it For here there consciences shall conuict them and they shal know then that there hath beene a Prophet among them If they be directed to the elect they bee eyther such as are not yet effectually called and then the holy Spirit enwrapping himselfe in his Word worketh an admirable change in their hearts and begets those good things in them whereunto they are exhorted for the Word of the Lord is mightie in operation as the Apostle saith and the Law of the Lord is perfect conuerting the soule as the Psalmist speaketh or else they bee actually called and then by those denunciations of iudgement they become more wary in their carriage by those exhortations to godlinesse they become more liuely and forward in all good courses tending and striuing after perfection So that in all this here is no mockage at all neither can God without blasphemy be said to doe any thing in vaine This because it is the most substantiall doubt and most stood vpon by your Author therefore I haue endeauoured to cleere it thus at large as you see and to afford it a full answere Ob. For the other they are either impertinent as that out of Ecclus 15.14 which speakes of man in his first estate of creation before the fall Sol. wherein we deny not man freewil besides I say not that the Booke is Apocryphall although that might serue for a sufficient answere or they be friuolous Ob. as that of Cain Gen. 4 7 wherin it is not said that he shall haue dominion ouer sin Sol. but there God vrgeth an argument to coole the heat of his anger taken from the subiection of his brother Abel Ob. Of this Bran is that testimony taken out of Iosuah 24. Sol. wherein hee giues them their choice whether they will serue the true God or not not as if it had been in their power to haue chosen but only that hee might draw from them a confession of the true worship of God by which protestation they might the more be tied to Gods seruice after Iosuahs death and held the more inexcusable if they fell to Idols after this solemne profession to feare God and to abiure all idolatrous worship And that instance of Ananias Ob. Act. 5. is like because it speaketh onely of an humane and ciuill matter Sol. the sale of a piece of land which was in his owne power Ob. The first demonstratiue reason which is argumentum cornutum carries some better shew with it but concludes nothing against the truth Haec Pelagii quoque arma erant ad impetēdum Augustinum Calv. Instit l. 2. c. 5. §. 1 Sol. It is this Sin is either necessary or voluntary if necessary thē it is not sin if voluntary then it may be auoyded The hornes of this argumentation are too short and weake to push down the truth If sinne be necessary then it is no sinne How proue you that argument You must remember which you also learned in morall Philosophy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntarium inuitum are opposed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntarium necessarium God and his Angels are good necessarily and yet they are voluntarily good The Deuill and his Angells are euill necessarily and yet they are euil most willingly too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oportet there must be heresies sayes the Apostle Necesse est It is necessary that offences come sayes our Sauiour and of Iudas his bloudy sinne and the Iewes malicious conspiracy against Christ it is expresly said That they did nothing but what the mighty hand of God had decreed long afore to be done Briefly then sinne is both voluntary and necessary Voluntary in respect of mans will for we say that a man may bee carried freely and with a full swing to the workes of darknesse euen to commit wickednesse with greedinesse neither is it necessity but compulsion which takes away the liberty of the will And it is also Necessary in respect of Gods decree which is immutable For this is a most certaine and vndoubted truth that nothing can bee done in the
HEAVENLY KNOWLEDG The second Edition with Addition Pro. 14.6 Knowledge is easie to him that will vnderstand Ecclus. 6.35 Be willing to heare euerie godly discourse Lett Christ be magnified in me whether it be Christ is to me life Death is to me gaine London Printed for Thomas Jones 1625. The Chaire KNOWLEDG The Priests lipps should preserue Knowledg Malach The Church DEVOTION My house shal be called ye. house of Prayer Matth. REPENTANCE Baptisme 1. Pet. 1.20 21. FAITH the Lords supper 1. Cor. 10. â— 4 This paines whatsoeuer it be is Dedicate TO THE SERVICE AND GOOD of the Church of God vnder the Patronage and Protection of the thrice Worthy and Religious my much honoured Friends The Right Honourable Countesse of Deuonshire A vertuous Woman indeed like Her that was righteous before God and walked in all the Statutes and Ordinances of the Lord without reproofe Luke 1. The Lady ANNE NEVIL Paralell to that Gracious Gentlewoman of her Name Annah the mother of Samuel famous for her zeale in the Spirit 1. Sam. 1. The Lady ANNE FETTIPLACE comparable to none better then that Good Annah the Widdow A President of Pietie and deuotion Luk. 2. Mistresse MABELL BLENERHASSET This is that Elect Gentlewoman whom I loue in the truth not onely for that Oyle of Grace in Her selfe but for that Oyntment of Goodnesse powred vpon Mee Quod spiro placeo si placeo ejus est That I breath and liue and write and please if I doe so it is from her I must acknowledge it euer with thanks next vnder God and my Parents T. V. A PARENETIQVE DIRECTED ESPECIALLY TO THEM that call themselues Catholicks In the Septuagint of Sixtus 5. his Edition Pro. 27.21 you haue this sentence which is not in our Bibles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An honest and vpright heart will quickly seek after knowledge and information of the Lord. Howsoeuer then the scornefull take pleasure in scorning and the fooles hate knowledge Pro. 1.22 yet bee sure thou apply thine heart to instruction and thine eares to the words of Knowledge Pro. 23.12 GOod Reader ther bee now some yeares past since I gaue the onset to the Translation of this Booke a Booke of small volume but of great valour of a little price but very precious The Author himselfe is famous well known to haue been a man rarely qualified and beautified with admirable endowments the characters whereof are to be seene in his writings a man by whose exquisite skill and exact endeauours I perswade my selfe we should haue had if the thred of his life had beene a little more lengthned that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Fathers dreamed of liuely portayed fully perfected But I list not to stand any longer on this theame this only I will adde that it is hard to say whether the Authour doth more commend the Workes or the Workes the Author In this little Theologicall Tract wherein summarily are deliuered the heads of Christian Religion I haue trac'd his steppes with all diligence and faithfulnesse and that out of a longing desire from my hearts roote in Christ Iesus to further the simplest of my Country-mens grouth in all godlines wishing that they would not think light of my labours In templo Dei offert vnusquisque quod potest aurum argentum lapides prociosus alii byssus purpura coccuÌ„ offerunt nobiscuÌ„ benè agitur â—â—tulerimus pelles capraruÌ„ pilos et tameÌ„ Apostolus coÌ„temptibiliora nostra magis necessaria 〈◊〉 Hier. in prolog Galeato slender though they be for whose sakes they were primarily vndertaken And those are all vnlettered and Ignorant persons which are either such as haue liued vnder the Gospell and that so long that Heb. 5.12 for their time they might haue beene teachers but by reason of their grosse and dull eares they be but babes in vnderstanding and haue neede to be instructed in the very first Principles of Religion or they bee such as do liue in the bondage and captiuitie of more then Egyptiacall darkenesse of Popery who being beclouded with the myst of erroneous doctrine haue not as yet had the cleare beames of the Gospell shining in their hearts With the former sort or at lest such of them who seek for knowledge as for gold Pro. 2.4 my paines whatsoeuer it bee I am perswaded will not altogether be lost But for the latter I am a fear'd I shall but be accounted to sing a song to deafe cares For such alasse is the bewitching Cup of that Whore of fornications Reu. 17.1.2 although her vanity and vilenesse be as open as the Sun that shee not only keepeth fast in bondage whom shee hath once lull'd asleepe D.D. Halls Quo vadis p. 15 1. edition entangleth also euery day more and more louers the Lord of Heauen permitting the Diuell of Hell seducing the Locusts of the infernall pit assayling both by Sea and Land to gaine vnto them Proselytes Such is the impudence of this whorish presumptuous woman of Rome Iere. 3.3 Ezec. 16.30 that she doth not after the manner of other women For other Harlots are wooed Ezec. 16.3 Ezec. 23.4 but shee doth wooe others haue gifts sent vnto them from their Louers but she sendeth to her Louers gifts and faire promises of preferments and promotion if they will take part in her whoredomes And this to giue one instance for all that learned and Religious Doctour thinkes to haue beene the chiefest motiue of D D. Carriers Apostacie D D. Hakewels Answ to the 2. letter pag. 25. in that perceiuing his ambitious hopes to quaile at home he would try his fortune there where Abbyes and Bishopricks and perhaps Cardinalships are promised to such as with more diligence then others negotiate for the Pope Her Proctors and Factors shee sets about this worke are the Iesuites and Seminaries men that haue deuoted themselues to all ill seruices Liu. alicubi Quibus quâ—stui sunt animi superstitione capti that is as Saint Peter seems to me elegantly to expresse it Through couetousnesse with fained words make merchandise of mens soules 2 Pet. 2.3 and so in fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely peruerting but subuerting sillie soules as the word imports Act. 15.24 And surely such as the mistresse is such are her messengers she of a most impudent face they of most impudent carriage she a strumpet queane they her bastadly brood These DD. Hals Quoâ—vadis Page 70. Panders to their owne Mother for the enhansing of her power and the enlarging of her pompe according to their commission get themselues with all ill-speede to forraine Nations What State is not haunted with these ill spirits yea what house yea what soule c. DD. Halls Censure of Trauell Pag. 57. We see the proofe of their importunity at home No bulwarke of Law no Barres of Justicâ— though made of three trees can kâ—epe our rebanished fugitiues from returning from intermedling Id. Ibid. Pag. 56. His Holinesse knowes full well what a sweete morsell he
and enfold hâ— glorious Creature Man tâ—â— Creature of his good-wilâ— with the mists of Ignoranâ— and Errour Farre be it froâ— the thought of euery goâ—â— Christian once to thinke thâ— from such a good tree shouâ—â— Woe vnto you saith Christ that take away tâ—â— Key of knowledge Luke 11.52 â—â—me such bad fruit that from â—â—ch a blessed cause should â—â—oceed such a dissastrous efâ—â—ct that froÌ„ the light should â—â—ow darknesse Dei ordinatio non potest esse peccatorum obstetriâ— Cyprian from the reâ—erend reading of the Scripâ—â—res errours The Papists doings workes of darknesse Iohn 8.44 As for their â—oings that they also are of â—â—rkenesse it would if I â—ould particularize them reâ—uire a large Volume But 〈◊〉 single out and to instance 〈◊〉 one wherein they much reâ—â—mble their prince of darkeâ—esse the Deuill who hath â—eene a murtherer from the â—eginning Let their cruell â—nd barbarous butchering of 〈◊〉 many Saints of God meereâ—â— in the matter of Religion â—t the bloodie stabbing and â—iolent murdering of so good â—nd gracious Kings which â—hewed themselues like good â—Zechias forward and bent to reformation Though wee bee in DD. Carriers bookes no lesse theÌ„ Schismatiks for obiecting the hainousnes of this horrible Treason yet we will not leaue to obiect it but cry and thunder against it being as his sacred Maiesty hath rightly obserued not only a crying sinne of blood but a roaring and thundering sinne â— fire and brimstone DD. Hakw Answere to DD Carrier Ca. 2. Sect. 13 See likewise the worthy Sâ— F. Bacon now Lord Saint Albon his Essayes Paâ— 2. Ess 1. Of Religion Let the Deuill in the Vault who was the contriuer of that matchlesse Treason and the Powder Pioners that should haue beeâ— the Actors of the intendeâ— Tragedie let all these speakâ— if they belong not to darkenesse if they be not the sonne of the night Iohn 13.2 They thâ— digge through houses in the darke c. Iob 2â— 16 17. Qui malè agit odit lucem Aske the Powder plotters if they hated noâ— and shunn'd the shining lighâ— least their deedes should hauâ— beene reprooued censured condemned as they were anâ— as it fell out happily to thiâ— State and Countrey by thâ— watchfull eye of his Prouidence who is the Psalm 121.4 Keeper â— our Jsrael and neuer slumbers nor sleepes but is alwayes ready at hand to shend and defend his people whom hee hath set his loue vpon euen for his owne mercie goodnesse sake howbeit wee haue by our sinnes deserued to bee cassier'd out of his fauour to be ouertaken with imminent dangers and to be ouerturned with the power and powder the fire and fury of our enemies But euer loued and blessed be his mercifull goodnesse and patience Psal 124.6 that hee hath not giuen vs ouer as a prâ—y vnto their teeth Their snare was broken and our soule was deliuered O let this mightie and wonderfull deliuerance bee written on the postes of our gates let vs bee euer talking of it to our neighbours and friendes to our children and strangers that all with ioynt mouth and consent of heart may praise the Lord God of Israel for euer Now I doe from my soule desire that the blind-folded Papists and ignorant Catholiques as they will bee tearmed would but a little consider of these Doings of this Doctrine Hispan reformat C. 10. and then tell mee if they bee not nuzled in most pernitious heresie and most tyrannically helde vnder the very power of darkenesse it selfe Quod si illi haec omnia tranquillo animo et ad audiendum discendumque comparate spectare velint non tantum probabunt institutum nostrum qui relictis erroribus Christum eiusque Apostalos secuti sumus sed ipsi etiam â se deficient se que vltro aggregabuÌ„t ad partes nostras Iuel Apolog. pag. 148. See the occasionâ— of Mr. Copleys conuersion and among the rest you shall find the Powder-plor Copl Doct. Mor. obseruat cap. 2. sect 6. They that haue but the least spinke of ingenuitie will bewray betime and will timely bewayle their woefull estate These to vse the words Ezech. 20.43 of the Prophet shall remember one day their wayes and â—ll their doings wherein they â—aue beene defiled and they â—hall loath themselues in their â—wne fight for all their eâ—ils that they haue commitâ—ed And they shall know that â—he Lord is GOD when hee â—ath wrought in them this coÌ„â—ersion for his owne Names â—ake not according to their wicked wayes nor according â—o their corrupt doings Such desperate ones as Ieremy describes Iere. 18.12 Noluerunâ— veritati consentire nec victi et Quod volumus sanctuÌ„ est August vincent Epist 48. But for the ignorant obstinate â—bdurate Papist who wil not â—eare and vnderstand and bee â—onuerted who spurnes at the â—ery motion of Reformation Quaerimus vos qui a peristâ— vt de inuentis gaudeamê° de quibus perditis dolebamus August Vincent Epist 48. â—nd being settled on his lees groweth bold and impudent â—n the cause for who so bold â—s blind Bayard Let him be â—gnorant let him bee misted â—et him bee misse lead still These men shall one day know that there hath beene many Prophets among them who are cleare from the blooâ— of all men Si saepitis benè et rectè si autem non sapitis non vestri curam gessisse non paâ—itâ—bit August lib. 3. contra Epist â—eâ—â— an c. 59. ad finem Prâ—lâ—ps and they shall finâ— that their blood must rest vp on their owne hard hearts anâ— stiffe neckes What Sir may some oâ— them say doe you so hastilâ— include vs all in the pitt oâ— confusion because wee prâ—fesse another Religion I teâ— you truely wee haue as gooâ— hope to come to Heauen aâ— your selfe Doe wee walâ— in any other saue in the step of our with them still Custome hath borne must way and euer will And good or bad what their Forefathers did They 'l put in practice too else God forbid G. W. forefathers aâ—â— progentors Dâ— we professe anâ— other Râ—ligion Tantum se isti debent inscitia ac tenebris superiorum temporum luel Apol. pag. 138. then that which the bequeath'd vnto vs whicâ— we will liue and dye in too The Moales speech in Mast Scots Vnio pag. 37. of his Philomythology Wee our forefathers customes still obey Doe as they did and follow their blinde way Not striuing busily our wits t' approue By searching doubts but rather shew our loue By louing euen their errours that are gone Or reuerently beleeuing they had none True it is like enough you will doe so whatsoeuer bee said to the contrary For as the wise King saith of a foole Prou. 27.22 Bray a foole in a morter and he will neuer bee the wiser The holy Spirit hath branded those people with blacke who practized that long since which you plead for now 2 King 17 41. v. Mr. Scots Vnio in the Epimythium p. 48. So those nations feared the Lord and serued their Images
giuen for vs and the wine may notifie and assure vs of the blood of Christ shed for vs. Wherein consists the fitnesse which true Bread hath to signifie the Body of Christ It consists in three things 1. that like as the bread is broken so the body of Christ was broken and torne vpon the Crosse for vs as Paul saith This bread it is the communiâ— of the body of Christ 2. Thâ— like as bread hath the force of nourishing so the body oâ— of Christ giuen for vs vnâ— death hath power to refresâ— our consciences forlorne and almost spent and pined away by reason of sinne 3. Like as bread doth not only nourish but it doth also strengthen our body so the body of Christ in like manner deliuered vnto death for vs hath power continually to cherish and sustaine our drooping miserable consciences Wherein consists the correspondencie that Wine hath vnto the Blood of Christ In three things also first euen as the wine is poured out into the Cup and poured also out of the Cup so the blood of Christ sprung out of his body and was shed vpon the Crosse Secondly euen as wine hath the power of reuiuing and quickning or of heating and moystâ—ning of our body and of increasing vitall and animall spirits so the blood of Christ or the merit of the blood of Christ hath the power of quickning our Consciences benummed and dryed vp by reason of sin Thirdly euen as wine maketh glad the heart of man and hath great vertue in it to cheare vp the mind so the merit of Christ or the bloud of Christ worketh an vnspeakable ioy in our soules whereof Dauid speaketh Psal 51. Restore vnto me my ioy againe J haue heard what the foundation of the Lords Supper is in respect of the Sacrament it selfe or the things themselues now tell mee what is their ground and foundation which doe vse it or the foundation in respect of vs It is true Faith whereby wee doe so looke vpon these signes as they signifie remember and assure vs of the body blood of Christ Si quis maÌ„ducauerit ex ipso non morietur in aeternum Hoc pertinet ad virtutem Sacramenti non ad visibile Sacramentum Qui manducat intus non foris qui manducat corde non qui premit dente Aug Quasi non possit tangi quum iam ascenderit at vtique poterit sed affectu non manu voto non oculo fide non sensibus Bern. and so coÌ„sequently of his whole merit and so likewise of assured remissioÌ„ of our sins following vpoÌ„ that merit For in the supper of the Lord remissioÌ„ of sins is not granted vnto vs neither hath the Bread or the Wine any power to purifie from sinnes as the Papists peruersly doe imagine But our Faith is confirmed strengthned by thâ—se signes in the remission of sinnes which was granted and giuen vnto vs before that wee approached the Supper Wherein consists that Faith which we must bring to the Lords Supper thereby to be confirmed and strengthned It consists in two things First in a sure trust and confidence whereby wee beleeue for certaine that Christs body was giuâ—n and his blood shedde for vs that is for that person that commeth to bee partaker of the Lords Supper Secondly it consisteth in application whereby wee appropriate vnto our selues Christs passion steadfastly beleeuing that wee as Christs members are so made one with Christ our head that as hee suffered for our sinnes euen so the pardon for all those sinnes for his passion sake we should as certainely be perswaded of as if we our selues had beene crucified and there haue giuen our owne proper bodies and shed our owne hearts blood I haue heard as concerning the foundation and ground of the Lords Supper it remaineth that I heare somewhat of the end or the finall cause for which the Lords Supper was instituted and for which it becommeth mee to communicate at the Lords Table The end or finall cause is first in respect of Christ then in respect of our selues In respect of Christ Reliquit nobis Christê° ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Monumenta suae salutaris passionis quae proposuimus iuxta eius maÌ„data Basil the end is the commemoration of that his most bitter passion which he endured for vs both in his soule and in his body A commemoration I say that is a gratulatorie remembrance to the end that for that so great a benefit and vnutterable loue towards vs we should in the publike assembly and congregation in the very face of the Church yeeld together with that remembrance most heartie thankes As Christ saith Doe this in remembrance of me 1 Cor. 11.24 in an Eucharisticall or thankefull wise Whereupon this Sacrament is also called the Eucharist for this principal vse of the Lords Supper In respect of our selues the vse of the Lords Supper is either Primary or Secondary What is the Primarie vse of it in respect of our selues It is two fold First the confirming and establishing of our Faith as touching the forgiuenesse of our sinnes for Christs body giuen vnto death for vs and for his blood shed vpon the Crosse likewise for vs. The other vse is the nourishing strengthning reuiuing and chearing of our consciences which were by the burthen of sin oppressed withered and disconsolate Which is the secondary vse arising from the former It is three fold first the consecration of our selues that euen as Christ offered himselfe once vpon the Altar of the Crosse for vs so we should in this publike action of the Church offer vp our selues and our whole life euen all that are ours vnto God and his Sonne Secondly the publike confession of the faith to wit that by these externall symboles and tokens as by a military marke and badge wee may testifie vnto what company we belong and to what religion wee adioyne our selues Thirdly the obligation of our selues that wee should also by this publike action in the sight of the Church bind our selues to loue our neighbour and to doe the workes of charitie especially to them that are partakers with vs in the same beliefe and religion And hereupon it was that the Ancients called this Supper of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a loue-feast and that they were alwaies wont which came vnto the Supper to giue some Almes vnto the poore that so they might testifie how that by the vse of the Lords Supper they were obliged to performe workes of loue and charity towards their Neighbours And this is the true doctrine of the Lords Supper drawne out of the onely word of God Syst Theol. pag. 459. Calu. Iustit lib. 4. ca. 18. and taken from the nature of Sacraments But contrariwise the Masse is an horrible monster an Idoll of Antichrists owne making consisting of diuers horrible blasphemies whereby the whole dignitie and excellencie of the Lords Supper is defaced and quite taken away namely while they say that
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
man hath such a naturall power and strength by which hee doth prepare himselfe for his conuersion and saluation and by which hee doth affect and effect too that which is truly and vniuocally good Wee teach and affirme that there is in the vnregenerate no such power of nature no such strength of free-will nor any faculty to doe ought that good is but onely he is led by the corruption of nature to that which is euill till Gods grace hath wrought a change in the whole man by an effectuall and vnresistable call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam indeed our common Father had such a quality and naturall faculty of the soule bestowed vpon him by God in his first creation whereby potuit non peceare if hee had would he should not haue sinned This he had for himselfe and for his posterity hee being the root of Mankind but by his disobedience and auersion from God hee depriued himselfe and consequently his Posterity of that excellent quality as Saint Austin very appositely Homo malè vtens libero arbitrio ipsum perdidit seipsum Man not vsing his Free-will aright lost both it and himselfe too Now what we lost in Adam we do not regaine but by Christ Iesus It is Christ alone that makes vp those breeches and therefore till a man bee regenerate by the grace of Christ till hee be implanted into the body of Christ till Christ dwell in his heart by faith he can neuer looke to be freed from that misery whereinto hee was plunged by Adams first transgression This is the true state of the Controuersie whereby you see what wee hold and what they oppose The proofes which are brought on their side to giue your Author his due are very orderly and distinctly proposed but some of them are impertinent some friuolous all as weake as water for a generall answer to them all doe but obserue a double distinction I. Man is considered in a fourefold Estate 1. In statu instituto in the state of integrity before the fall wherein his will was inclinable to good or euill So inclined to good that it might decline to euill which he did and wee feele it and smart for it 2. In statu destituto in the state of corruption after the fall wherein his will is inclinable onely to euill being made the slaue and seruant of sinne yea dead in sinne 3. In statu restituto in the state of Regeneration by Christ wherein his will is inclinable to good and euill the Spirit calling to good the flesh calling to euill 4. In statu praestituto in the state of glory whereunto hee was predestinate in Christ wherein his will is inclinable onely to good and that immutably II. The things whereabout the will of man is conuersant are of three sorts Naturall as to eate and drinke heare and see talke and walke and the like in these hee hath free-will after the fall Ciuill Affaires as to argue and dispute to follow a trade to resort to the Church to listen outwardly to that is taught in these he hath freewill though it bee very weake and maimed as S. Austin saith Spirituall which are either appertaining to the Kingdom of Darknesse as all sins and to these a man is freely carried by the corruption of nature God as the duties of holinesse and in these actions an vnregenerate man hath no freedome of will at all Now the reasons that are brought against the Orthodoxe truth doe either speake of man in his integrity and the state of regeneration and so conclude not that which is in question about the corrupt estate of man abiding vnder the Dominion of Sinne or they speak of freedome in naturall and ciuill affaires which wee doe not altogether deny but that hee hath no will to desire nor power to effect Spirituall actions appertaining to the Kingdome of God these reasons following shall most euidently euict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. Who can bring a cleane Reas 1 thing out of that which is vncleane saith holy Iob and he answers himselfe with his own words No body can doe it Iob 14. An euill Tree saith our Sauiour cannot bring forth good fruit Math. 7.17 but the vnregenerate a man in his corrupt estate is an euill Tree Math 12.13 therfore he can bring forth no good fruit he can doe nothing that is good Reas 2 II. All the imaginations of an vnregenerate mans heart are euill only euill continually euil Gen. 6.5 if all be euill and only euil continually too there is no imagination nor inclination to good at all Reas 3 III. They that are dead cannot possibly performe any worke of a liuing man Sin is the death of the soule grace is the life o◠it But an vnregenerate man is dead in trespasses and sinnes Eph. 2.1 and therefore hee hath no more power to raise himselfe out of the graue of sinne or to walke in the wayes of godlinesse then a dead man hath to raise vp his body out of the Sepulchre or to walke and worke as a liuing man IV. If by the Power of Reas 4 Free-will a man might attaine to grace then by the power of the flesh a man might attaine to the spirit the reason is because as Free-will is of the flesh so grace is of the spirit now Christ saith That which is borne of the flesh is flesh and that which is borne of the spirit is spirit Joh. 3. The force of this Argument I thinke none will deny that hath read the Combate betweene the flesh and the spirit in the Apostle Galat. 5. whereby it manifestly appears that in euery faithfull Christian there are two contrariant Principles of action The one is flesh that is the part vnregenerate the other is spirit and that is the regenerate part The spirit calleth vs to good the flesh haleth and draweth vs along vnto euill Now then Free-will being of the flesh and belonging to the part vnregenerate for whatsoeuer is not spirit is flesh cannot produce any spirituall action Those actions are deriued from another Principle The workes of the flesh proceed not from the spirit therefore the works of the spirit doe not issue from the flesh The causes will alwaies be distinct and the effects different That which is born of the flesh will be flesh and that which is borne of the spirit will bee spirit Ioh. 3.6 Reas 5 V. If wee are not able of our selues so much as to think a good thought then we cannot will any thing that is good before the grace of God hath brought vs out of our corruption Ignoti nulla cupido wee cannot desire that wee know not wee know not that that wee cannot thinke vpon But wee are not able of our selues so much as to thinke a good thought as of our selues but all our sufficiencie the word in the originall is Emphaticall all our idoniety and aptitude to good is from God And therfore saith Austin Omne bonum opus gratia Dei praecedit Epist