The happiness of the church, or, A description of those spiritual prerogatives wherewith Christ…The happines of the church, or, A description of those spirituall prerogatiues vvherewith Christ…

In a larger sense it is taken for all Piety, and so justice and holiness are all one. Properly taken, Justification is imputed, Sanctification inherent: but understanding our justness an effect of Christs justice imputed to us, so Justus and Sanctus are conuertible terms. They are Just spirits, that is, they are Saints. Now if we desire to come ad Sanctos, to the Saints: we must live sanctè, a holy life. God by telling us who are in heaven, teacheth us who shall come to heaven; none but Saints. They are set before us as examples: Ut eorum sequamur gratiam, et consequamur gloriam: that steering their course, we might come to their Haven. The Scripture teacheth us Quid agendum, what is to be done: the Saints Quo modo, how it is to be done. Uita sanctorum, interpretatio scripturarum. The lives of holy men is a kind of Commentary or interpretation of the holy writ. Let us as we do by good copies, not only lay them before us, and look on them, but write after them. For it is not sufficient Legere, sed degere vitam sanctorum: not to read, but to lead the lives of Saints. Papists in this go too far, as evil men come too short. Good men imitate the Saints, but do not worship them: Papists worship the Saints, but do not imitate them: lewd men do neither. Perhaps they will imitate their infirmities: as if only for that they liked them, for ⟨p. 142⟩which only God misliked them. The Saints are to be held as Patterns, not as Patrons of our life. But the Papists praise not God in his Saints, nor the Saints for God, but as God. Only let us reverently walk in their grace, that we may joyfully come to their place.

In a larger sense it is taken for all Pietie, and so iustice and holinesse are all one. Properly taken, Iustification is imputed, Sanctification inherent: but vnderstanding our iustnesse an effect of Christs iustice imputed to vs, so Iustus and Sanctus are conuertible termes. They are Iust spirits, that is, they are Saints. Now if we desire to come ad Sanctos, to the Saints: wee must liue sanctè, a holy life. God by telling vs who are in heauen, teacheth vs who shall come to heauen; none but Saints. They are set before vs as examples: Vt eorum sequamur gratiam, et consequamur gloriam: that steering their course, wee might come to their Hauen. The Scripture teacheth vs Quid agendum, what is to be done: the Saints Quo modo, how it is to be done. Uita sanctorum, interpretatio scripturarum. The liues of holy men is a kind of Commentary or interpretation of the holy writ. Let vs as we doe by good copies, not onely lay them before vs, and looke on them, but write after them. For it is not sufficient Legere, sed degere vitam sanctorum: not to read, but to lead the liues of Saints. Papists in this goe too farre, as euil men come too short. Good men imitate the Saints, but doe not worship them: Papists worship the Saints, but doe not imitate them: lewd men doe neither. Perhaps they will imitate their infirmities: as if onely for that they liked them, for