CHAP. I.

BVt now is the Righteousnesse of God made manifest without the Law, having witnesse of the Law and of the Prophets: to wit, the righteousnesse of God, by the faith of Iesus [...]. Christ unto all, or in all, and upon all that beleeve, Rom. 3. 21, 22.

Here he handles the principall and chiefest point Tractat princi­palem locum, qui est de Iustitia Christiana, item de sapientia Christiana, seude gloria Christi, Luth. in Psal. 130, 459. Sisalutem que­rimus quaerenda prin [...]m ju [...]itia est, &c. Calv. in Rom. 1. 17. & Marlor ibid. of salvation, which is concerning Christian Righteous­nesse, [Page 2] or concerning Christian Wisedome, or the glory of Christ.

For if we seek at Gods hand for salvation, that is for life, we must first seek for Righteousnesse; by the which being reconciled unto God, we being thus in his favour, doe obtaine life.

For that we may be beloved of God, wee must first of necessity bee righteous, seeing he hateth unrighte­ousnesse.

For whereas the Gospel is said to be the power of Prius justos esse necesse est. Cal [...] & Marlor ibid. God unto salvation, even therefore, because it reveals the righteousnesse of God, we must therein mark the Sclater upon the Roman. cap. 1. 17. necessity of righteousnesse unto eternall life: such a necessary antecedence there is of righteousnesse, as that without it there is no hope to bee saved; Gods justice inclining him to punish, his purity to hate all unrighteousnesse. For God is of pure eyes and cannot see evill, he cannot behold wickednesse, but he must needs destroy the sinne, or the sinner, Habak. 1. 13. Habak. 1. 13. Calv: in Galat. cap. 2. ver. 16. sermo. 12.

Because God being the soveraigne Righteousnesse, he must needs hate us, whilst he sees us in our sinnes: then standeth it in hand for us to be made righteous, be­fore we can be in Gods favour: Yea, I adde further, that it must be (with) such a righteousnesse, so com­pleatly Sclater ibid. perfect, as that it may endure the strict cen­sure of Gods justice, Galath. 3. 10. Gal. 3. 10.

Now then the exhortation of our Saviour easily Sclater ibid. followeth, That we should therefore first and princi­pally above all things seek the Kingdome of God and his righteousnesse, Math. 6. 33. such a righteousnesse as may stand before God, and endure the triall of his justice. There is a remnant of this Principle even in nature, if it bee not too farre degenerate, That it is [Page 3] righteousnesse, whereby Gods favour and Kingdome must bee obtained: and therefore the very Gentiles by the light of nature, have performed some both re­ligious offices towards God, and civill duties to men, as it were to winne and procure Gods favour thereby: But what this righteousnesse is, and how to be found, here nature shewes her blindnesse, and vanisheth away in vaine confidence of selfe-righteousnesse, and civill honesty: of which notwithstanding our Saviour pro­nounceth that it is utterly unavaileable to Gods king­dome Phil. 3. 8, 9. Haec summa E­vangelii, hae [...] summa est om­nium beneficio­rum Christi, Calv: Rom. chapt. 1. 17. Marlor: Mat. 5. 20. and Paul that had as much of it as any counts it but dunge and drosse in comparison, Philip. 3. 8, 9.

Therefore is Justification the very summe of the Gospel; yea this is the summe of all the benefits of Christ: for with them that are made righteous and reconciled, God is present: he endues them with new Tractat ergo pricinpalem [...]il nostre salutis Iustificationem scilicet, cuius pu­ra cognitio sola Ecclesiam servat. Luth. in Psal. 130. Est Sol illumi­nans Ecclesiam, paradisus seu ca [...]um gratiae, Luth. ibid. E contra, cum hac &c. simula­mitti [...]ur chri­stus, &c. ibid. Eoni igitur Pa­storis est &c. Lut. in Psa. 130. light, and with eternall life, he heareth them, hee de­fendeth them in all their troubles.

Therefore he handles here the principall and chiefest point of our salvation, namely, Justification; the pure knowledge whereof alone saveth the Church; for it is the knowledge of the truth and of life, for which the Gospel is called the power of God unto salvati­on. Yea, it is the Sunne enlightening the Church; it is the Paradise or rather heaven of grace.

On the contrary, when this knowledge of Justifica­tion is lost, together with it is lost Christ, and life, and the Church: neither any judgement of doctrines or of spirits is left, but darknesse and blindnesse pos­sesseth all things.

Therefore it is the duty of a good Pastor, that hee suffer not himselfe to be drawne away with any dispu­tations [Page 4] from the daily and continuall handling of this point.

For unlesse the speciall grace of Christ do help, Mr. Fox, Preface before Luther upon the Galathians Sect. 7. hard [...]t is to flesh and blood to comprehend this my­sticall and joyfull doctrine of Justification: so strange it is to carnall reason, so dark to the world, so many enimies it hath, that except the spirit of God from a­bove doe reveale it; Learning cannot reach it, Wis­dome is offended, Nature is astonied, Devils doe not know it, Men doe persecute it: Briefly, as there is no way to life so easie, so there is none so hard: easie to whom it is given from above; hard to the carnall sense not yet inspired: the ignorance whereof is the root of all the errors, sects, and divisions in the world. Omnis gene [...]is tentationibus obruuntur ani mi, Luth. P [...]al. 130.

Yea, this point being lost, mens mindes are over­whelmed with all kindes of temptations.

Therefore give all diligence, that you may have this principall point, diligently knowne, and firmely Hunc igitur prin [...]ipalem lo­cum date operam ut diligenter &c. & firmiter fun­datum habeatis, Luth. Psal. 1, 0. verse 4 grounded. Neither let any of you bee so arrogant, that he should think, that he hath fully attained this divine and heavenly wisdome: For whilst Satan, and the world, and our owne reason are of any force, wee shall never be perfect in this knowledge.

Yea, I doe therefore so much beate upon it, because Ego ideo saepius eum incul [...]o, Luth. in Psal. 130. I know that Satan goeth about nothing more, than that he may take away this knowledge from the sight and mindes of men: hitherto principally tend all the stirres which he raiseth up both publickly and private­ly, that men busying their heads in new disputations, should forget this article: for Satan feeles the force and power of this article.

For Justification, by which of unjust we are made just Homilie of Iu­stification, 2 part. before God, is the strong Rock and foundation of Christian Religion.

Upon this foundation of Gods free promise and Acts and Mo­numents in the history of Luther. grace first builded the Patriarks, Kings, and Prophets: upon the same foundation also Christ the Lord buil­ded his Church; upon the which foundation the Apo­stles likewise builded the Church Apostolicall and Catholicall.

For this doctrine advanceth and setteth forth the Hon il [...]e of I [...] ­stification, 2 pa [...]t. true glory of Christ, and suppresseth the vain glory of man: this whosoever denies, is not to be reputed for a Christian man, nor for a setter forth of Christs glory, but for an Adversary to Christ and his Go­spel.

Yea, herein lieth the Touchstone of all truth and Acts and Mo­ [...]m [...]nts in the history of Luther. doctrine, as the only principall originall of our salva­tion.

Yea, this doctrine bri [...]geth with it all good things, as well ghostly as bodily; namely forgivenesse of sins, Luther upon the Galathians chap. 1. ver. 6. true righteousnesse, peace of conscience, and everlast­ing life. Moreover, it bringeth light and sound judge­ment of all kinds of doctrine, and trades of life. It ap­proveth and stablisheth civill government, houshold government, and all kindes of life that are ordayned and appointed of God. It rooteth up all doctrines of error, sedition, confusion, and such like: and it putteth away the feare of sinne and death: and to be short, it discovereth all the subtle sleights and works of the Devill, and openeth the benefits and love of God to­wards us in Christ.

And to conclude this point: by the preaching of Luther upon the Galathians chap. 1. ver. 1. this doctrine the Devill is overthrown, his kingdome is destroyed; the law, sinne, and death, (wherewith as most mighty and invincible tyrants, hee hath brought all mankinde in subjection under his dominion) are [Page 6] wrested out of his hands. Briefly, his prisoners are translated out of the kingdome of darknesse, into the kingdome of light and liberty. Should the Devill suffer all this? Should not the father of lies employ all his force, and subtle policies to darken, to corrupt, and utterly root out this doctrine of salvation and everlasting life? Indeed S. Paul complaineth in all his Epistles, that even in his dayes the Devill shewed himselfe a cunning work-man in his businesse, by dar­kening and hindring this doctrine of Justification.

Now for use, let this suffice in this place, to stirre up Gods children by these and the like reasons, to fortifie their judgements in this maine point of Chri­stian faith. The Article of Justification is the very summe of the Gospel; that once corrupted, there can be no soundnesse; that truly and thorowly understood, and beleeved, and applied, armes against all assaults of Satan: and let us be exhorted, as to edifie our selves in all other points of our most holy faith; so speci­ally in this; which who so holds not aright, surely he holds not the head, nor ever can be saved.

Thus we see the necessity of earnest teaching, and diligent learning of this doctrine of Justification: Let us now proceed to shew the nature of it, and what it is.

CHAP. 11.

IUstification is, when we feeling what lost crea­tures we are in our owne selves, and in all our works and holy walkings by reason of our sins, and sighing up unto Christ for help, are by the pow­er of Gods imputation, so cloathed with the wedding garment of Christs owne perfect righteousnesse, that of unjust we are made just before God: that is, all our sinnes are utterly abolished out of Gods sight, and we are made from all spot of sinne perfectly holy and righteous in the sight of God freely. And this is Gods pardon or forgivenesse (which few understand) great above mans, and glorious, and wonderfull, like God himselfe, Acts 13. 38, 39, 40. the joyfull faith Acts 13. 38, 39, 40. whereof sanctifieth us, and makes us to doe the duties of our vocations faithfully, and to walk to the glory of God in the spirituall meaning of all Gods tenne Commandements zealously, Tit. 2. 14. Tit. 2. 14.

In this description of Free Justification, first are described the persons who they are that are capable of this benefit; namely, such as truly feele what lost creatures they are in themselves, and in all their works: this is all the preparative condition that God requireth on our part to this high and heavenly work; for hereby is a man truly humbled in himselfe, of [Page 8] whom God speaketh, saying, Thus saith he that is high and excellent, he that inhabiteth the eternity, whose name is the holy one, I dwell with him that is of an humble and contrite spirit, to revive the spirit of the humble, and to give life to them that are of a contrite heart, Esay 57. 15. Esay 57. 15. For Christ came to seek and save that which was lost, Luke 19. 10. Luke 19. 10.

Secondly is expressed the cause of this lost state, namely their sinnes; for siane only and nothing but sinne is the cause of all our misery: this is the true plague-sore of the soule; this is the deadly leprosie of hell: of this spake David when hee said, There is no whole part in me by reason of my sinnes, Psal. 38. Psal. 38.

Thirdly, wee must not have only a glymmering knowledge of this by the light of nature, as the Gen­tiles that had not the word; who living in unrigh­teousnesse, wickednesse, covetousnesse, maliciousnesse, envy, murther, debate, d [...]ceit, and such like, did yet know by the light of nature, that they that commit such things are worthy of death, Rom. 1. 30. But this Rom. 1. 30. light of nature must by the word (given by the mer­cy of God reveale our reveale our misery more fully) bee so Psal. 147. encreased, that the terrors of the Almighty doe work in our hearts a true and thorough feeling of our lost condition: which is brought to passe, by marking out of the word of God three maine things revea­led in the same, concerning sinne.

First, the infinite horriblenesse of the least sinne Three n [...]aine t [...]i [...]gs re [...]ea­l [...]d cen. erning sinne. in the sight of God, there being no sinne little be­fore God; for God would not in the equity of his ju­stice pronounce such infinite punishment, as his ever­lasting curse and endlesse torments upon the least sinne, Galat. 3. 10. if the least sinne were not an infi­nite Galat 3 10. [Page 9] horrible thing in his sight: and why? because all sinne is the image of the Devill, and spirituall high treason against the highest spirituall Majesty; and so was horrible before the law was given: but after that God himselfe appeared in such fearefull Majesty, and gave a law forbidding the least sinne in such terrible thundering and lightening: now is the least sinne be­come double horrible; because now the doing of the least sinne is in respect of the law forbidding it in such terrible Majesty: First, a despising of God, appearing in all that Majesty, and a contemning of that high authority of the law-giver, so terribly appearing: yea, the sinner, by his lust and concupiscence against the law doth, as it were, trample under the feet of his af­fections all that Majesty of God that was manifested in such fearefull thundering and lightening. Is it any marvell then, that God said unto David, Why hast thou despised me in doing that which is evill in my sight? 2 Sam. 12. 9, 10. 2 Sam. 12. 9, 10. Secondly, hereby sinne is become rebellion against God, as Daniel confessed, saying, We have sinned, and broken thy Commandements, and have rebelled against thee, Dan. 9. 5, 6. But how horrible Dan. 9. 5, 6. Rebellion is, Samuel declareth, saying, Rebellion is as the sinne of witchcraft, and transgression is wickednesse and idolatry, 1 Sam. 15. 23. And thus the Law entring 1 Sam. 15. 23. upon sinne, doth make the fault thereof so greatly to abound, Rom. 5. 20. that sinne is made out of mea­sure Rom. 5. 20. sinnefull by the Commandement so terribly for­bidding it, Rom. 7. 13. so that in sinne these six evills Rom. 7. 13. doe concurre: first, a despising and contempt of the 1 Contemptus majestatis Dei [...] 2 Superba con­tumacia adver­sus Legem. majesty of God, forbidding the least sinne in such terrible thundering and lightning: Secondly, a proud stubbornesse against the law, and revealed will of God: [Page 10] 3 Nefanda ima­ginis Dei con­spurcatio & de­structio. 4 Imitatio Sa­tau [...] hostis Dei improba prodi­t [...]ne & defecti­one. 5 Intolerabilis ingratitu [...]o. 6 Imago Satanae.Thirdly, an horrible defiling and destroying of the image of God, wherein man was created: Fourthly, an imitation and doing like the Devill the enimy of God, by a wicked treason, and revolting from God. Fifthly, an untolerable ingratitude, and unthankfulnesse of the creature against the Creator. Sixthly, that which in it selfe is a foule and abhominable thing; that sinne is the very image of the Devill, which for men to beare, that were made to the image of God, nothing can bee more detestable: the least sinne for the horriblenesse of it, though it be but in thought only, defiling us and all our good works and holy walking, and making them in the sight of God like a menstruous cloath, Mark. 7. 23. Esay 64. 6. now if Mark 7. 23. Esay 64. 6. our good works be by sinne so loathsome, how horri­ble then are our evill works? have we not just cause to cry out every one of us, and say with David, Bee mercifull to my sinnes (O Lord) for they are great, Psal. 25. 11?

The second maine thing to work this true feeling The second maine thing concerning sinne. of our lost estate is to look into the multitude of our sinnes, which we daily commit in thought, word, and deed, by breaking all Gods tenne Commandements; which wee must know, not only in a grosse confused generality, but take notice of particulars in each Commandement, wherein we have offended; both in leaving undone, that which we should have done, and by doing that which we should not have done: if not in the grosse act, which the world and light of nature condemnes; yet in the spirituall breach, which (as we have heard) is horrible before God. For the Law Rom. 7. 14. Ioh. 4. 24. is spirituall (saith S. Paul;) And God is a spirit (saith Christ) and must be obeyed and worshipped in spirit, and [Page 11] truth: and herein we may see our sinnes to be many and innumerable; concerning which, although I re­ferre thee to such Catechismes, as lay open Gods tenne Commandements at large, for the fuller sight hereof; yet to sharpen thy stomack unto Free Justi­fication, and because the Paschall Lambe must bee eaten with sowre herbs, give me leave to give thee a glimse of this pure glasse of the Law, that thou maist see some few spots of thy foule leprosie, in the spi­rituall breach of all Gods Commandements.

As in the first Commandement, namely, Thou shalt 1 have no strange gods before me, containing the inward A pithy open­ing of the 10 Commande­ments. worship of God: though herein differing somewhat from the Gentiles, thou confesse but one God, which also the Devils doe; yet look how many profits and pleasures doe steale away thy love, feare, trust and obe­dience from God, to the committing of sinne, so ma­ny idols (in this lost state) hast thou in the sight of God: yea, look how many sinnes thou dost commit in thought, word, and deed in a day, so much thou corruptest in thee the pure inward worship of God, and so many idols art thou guilty of, and so many strange Gods hast thou in the sight of God.

Secondly, in the second Commandement, contayn­ing 2 the outward worship of God; although peradven­ture thou makest not grosly to thy selfe any graven Image of God the father, nor any Picture of Christ, as the Papists doe; yet look how often, and how many allurements have enticed thee to neglect either the preaching or the zealous hearing of the word being offered either in season or out of season; look how of­ten thou hast neglected to bow thy knees in solemne prayer to God, three times a day with Daniel, David, [Page 12] and Peter, for the holy Ghost to be given thee: look how often thou hast neglected to conferre (as the prudent Sergius Paulus did) with the faithfull mini­ster, and with other faithfull children of God, to be resolved of such doubts of the assurance of thy Justi­fication and salvation, as may arise in thy minde: look how often thou hast neglected either the administring or receiving of the holy Sacraments; so many Ima­ges art thou guilty of, that have stolne away thy heart from the zealous performance of the pure outward worship of God.

Thirdly, in the third Commandement; although 3 peradventure thou art not guilty of grosse blaspheming of God, yet look what zeale thou wantest in life, for the threefold works of God upon thee, as namely of Creation, Redemption, and continuall preservation; look how often in word thou hast sworne by thy faith and troth, by the fire, by the light, by bread, or any other creature of God; so often art thou guilty (Christ being witnesse, Mat. 5.) of taking Gods Mat. 5. 34, 35, 36. name in vaine; look how often thou hast rashly taken up and used the titles of God, as Lord, and Iesus, and Christ, who is God blessed for ever, &c. look how often thou hast unreverently used the properties of God, as his grace to practise vanity, his mercy to sinne, his Judgements to cursing, and hast abused his providence in crying out upon luck and fortune, and such like; look how often in the creatures, thou not marking the power of God in making the creatures, his wise­dome in fitting them to thy necessities, his good­nesse in giving them unto thee; but turning them from their right use, as the drink to drunkenesse, thy tongue to lying, and such like; so abusing them to [Page 13] sinne and vanity; so often art thou souly guilty of taking Gods name in vaine, which God so terribly thunders against.

Fourthly, in the fourth Commandement; although 4 peradventure thou art not guilty in the grosse breach of the holy rest, as in bowling, playing at cards, dice­ing, stool-ball, and such like; yet look how often thou hast not been wholly taken up (as Iohn was) on the Lords day with holy and heavenly meditations; look how often thou hast not consecrated the whole day as glorious to the Lord: and seeing on the Lords day, the Lord rose againe for thy justification, look how often thou hast not profited in the assurance of justification and salvation; look how often thou hast gone to the publick congregation and Church in an holy-day-garment to the eyes of men; but hast nei­ther gone out, nor come home in the holy day-gar­ment of Christs perfect righteousnesse by free justifi­cation, so not celebrating with joy, but rather denying the power of his resurrection; look how often thou hast not regarded thy family how they have profited; look how often thou hast not visited the sick, and endeavoured to reconcile jarres, but performing the worship of God upon custome and fashion, hast fol­lowed on the Lords day thy worldly thoughts, or spoken a vaine word, so often hast thou been a dam­nable breaker of the Lords Sabbath.

Fifthly, in the fifth Commandement; if such as 5 be superiours doe not instruct the soules of their in­feriours in religion, and in the knowledge and bene­fits of Christ, and cause them not to doe their voca­tions zealously, for the love and glory of Christ: And look how often inferiours forgetting their inward re­verence, [Page 14] care not to grieve, offend, and displease their superiours; and forgetting their outward reverence of lowly gesture and humble speech, doe use contemp­tuous gestures, and stubborne words; look how often men envying greater gifts in another, doe not profit by the same; and look how often inferiours obey not Magistrates, parents, and Ministers, cheerfully, speedily, and faithfully, so often are they fouly guilty of dishonouring fathers and mothers.

Sixthly, when thou hast not committed the grosse 6 act of murther, thou maist think thy selfe to bee as cleere from murther as the Scribes and Pharises did: but Christ doth convince both them and thee, of mur­ther Foure wayes guilty of u ur­ther, though no bodily hurt be done. Matt. 5. 21, 22, 23, 24. foure manner of wayes; though thou hast done no bodily hurt unto any; as first; if thou be but angry rashly, that is, for carnall and worldly respects, although thou speakest never a word, but goest away only discontented; yet thou art so true and deep a murtherer in the sight of God, that thou hast pulled that same judgement upon thine owne head, that the Scribes and Pharises allotted and adjudged unto him that did outrightly kill a man. But secondly, if thou say Raca, that is, dost expresse thine anger with taun­ting and reproachfull termes, as, marry come up, fie you sir, surely you are an hot shot, and such like; now thou art a murtherer in an higher degree, and hast pulled an heavier judgement of murther upon thine head. But if so farre forgetting meeknesse, gentlenesse, and patience, the very heart of this Commandement, thou say, foole; that is, if thou burst forth in thine anger into open railing, as to say, Rogue, Ras­call, Knave, Whore, Drab, Beast, and such like; now thou art a murtherer in the highest degree of spiri­truall [Page 15] murther, and hast pulled an high judgement of hell fire upon thy head. Yea further, if thy brother have ought against thee, that is, if thou hast not such sincere love, so that thou hast given any matter of wrong, and discontent, and just complaint, not being by labour, money, and counsell helpfull to the needy, thou art guilty of such deep murther in the sight of God, that till thou beest reconciled unto thy bro­ther, God abhorres all thy sacrifices, service, prayers, and worships. (O Lord) how horrible then in the sight of [...]od is the grosse act of killing a man! And thus according to this fouresold rule and interpreta­tion of Christ, must all the rest of the tonne Com­mandements be spiritually understood.

Seventhly, as in the seventh Commandement; al­though thou hast not peradventure committed the 7 grosse act of Adultery, yet if thou look with the least motion of lust upon a woman, or the woman upon the man, and so any thought of uncleanesse arise in thy heart, thou art now a foule Adulterer in the sight of God: but look how often thou hast used any wanton, or any other obscene words; now thou art a filthy adulterer in an higher degree in the sight of God: but look how often thou hast used any wanton gesture or action, either in garish apparell, or in any other wan­ton behaviour that may allure and stirre up lust; now thou art a filthy adulterer in the highest degree of spirituall adultery: how horrible then is the practising of the grosse act in the sight of God?

Eightly, so likewise in the eighth Commande­ment; although peradventure thou art not guilty of 8 breaking into a mans house, and stealing of his goods, nor of robbing by the high-way side; yet if thou hast a [Page 16] covetous heart, greedy after gaine, look how often in the works of thy vocation thou hast had more respect to thine owne advantage, than to thy neighbours pro­fit; look how often thou hast used the least oppressi­on or extortion; look how often thou hast not been liberall according to thy ability, and free-handed to the poore; look how often thou hast used any de­ceitfull words, or fraudulent deeds to over-reach thy neighbour in buying or selling, or to the lessening of his goods any other way, to the worth of a pinne: so often art thou guilty of stealing, and hast played the errant theefe in the sight of God.

Ninthly, in the ninth Commandement; although 9 peradventure thou art not guilty of bearing false witnesse, and swearing falsly against thy neighbour be­for a Judge, which is horrible; yet look how often thou hast not in any matter spoken truly, or flattered or dissembled; look how often thou hast not tendered, maintained, and graced the virtues, and good name of thy neighbour, as thou wouldst thine owne; look how often thou hast mis-construed and wrested his words and deeds to a worser sense and meaning; look how often thou hast aggravated and inhaunced a weak infirmity in thy neighbour, making it to seeme great, and odious to other men; thus beblotting and be-slurring the image of God, of righteousnesse, and true holinesse, begun in thy brother, whereby this Commandment is the greatest touchstone bewraying an hypocrite; look how often not grieving at thy neighbours disgrace, thou hast willingly received an ill report of him, and readily told it out againe unto others; yea look how often thou hast spoken but the truth behinde thy neighbours back to his disgrace: [Page 17] so often art thou guilty of bearing false witnesse a­gainst thy neighbour in the sight of God:

Lastly, in the tenth Commandement; if thou hast 10 but the least evill motion and thought of failing in any o [...] the foresaid duties, either to God or thy neigh­bour, although thou consent not to it, but dost check and reprove thy selfe for it; or if thou dost any of these good duties with any spice of vaine-glory, or with any other by-respect, and not in perfect zeale of Gods glory and good of thy neighbour; thou art guilty of lust and concupiscence and breach of this tenth Commandement, which defiles both thee and all thy good works and holy walkings, and makes them all like a menstruous cloath, that is, abhominable in the sight of God, Esay 64. 6. Maist thou not in a due ex­amination Esay 64. 6. of thy conscience in these premises, both of the horriblenesse of the least sinne before described, and now in the multitude of them, cry out with the Lepers under the old Law, I am uncleane, I am unclean? maist thou not truly cry out, I am a Leper, I am a Le­per? maist thou not justly say with S. Paul, the Law is spirituall, but I am carnall, sold under sinne? maist thou not in a feeling of the multitude of thy sinnes say with David, My sinnes have taken such hold upon me, that I am not able to look up: yea they are more in number than the haires of my head; therefore my heart hath failed me? O Lord touch our hearts with the sight of our manifold sinnes.

But adde hereunto the third and last maine thing The t [...]i [...]d and last maine thing revealed concerning sin is the fi [...]efold punishment. revealed in Gods word concerning sinne, and it will shew thee thy full misery in this lost condition; namely the fivefold punishment belonging to the least sinne: as

First, the everlasting curse of God, saying, Cursed 1 is every one that continueth not in all things that are written in the book of the Law to doe them, Gal. 3. 10. Gal. 3. 10. In which definitive sentence of God, thou must mark the perfection of his justice against the least sinne; namely, that hee must needs curse the creature that hath the least sinne in his sight; for who knowes not but that if a man could continue in all things (as God created him) he should not have the least sinne in the sight of God, but bee perfectly holy and righ­teous from all spot of sinne, in the sight of God: but if he have the least sinne in the sight of God, he doth not continue in all things, and so is certainly accursed, or else God should bee changeable and false, seeing one jot or tittle of this word cannot passe away, untill it Math. 5. 18. be fulfilled, Mat. 5. 18. the reason whereof the Pro­phet Hab. expresseth, saying, God is of purer eyes Habak. 1. 13. than to see sinne; hee cannot behold wickednesse, but he must needs destroy the sinne, or else the sinner from before him.

Secondly upon this curse of God follows hardnesse 2 of heart: as God denounceth, saying, So I gave them Psal. 81. 12. up to hardnesse of heart, and left them to walk in their owne counsels. Whereby if thou beest not under this curse thy selfe, thou maist see the greatest multitude round about thee, both of high and low, rich and poore, young and old, to lie under this plague of plagues, even hardnesse of heart; that is, to have by the dead faith no sense and feeling of this their cursed estate, and lost condition, and fearfull misery by sinne; as the Apostle testifieth, saying, Being past feeling, they commit sinn even with greedinesse, Ephes. Eph. 4. 19. 4. 19. whereby under this hardnesse of heart, they [Page 19] live like Pharaoh, but to heap up unto themselves, as treasure, wrath against the day of wrath, and of the de­claration Rom. 2. 5. of Gods just judgements, Rom. 2. 5.

Thirdly, hereupon all manner of miseries and af­flictions to body, goods, and name are ready to 3 attach and seize upon us, to admonish us, as they did Pharaoh, of this cursed estate; as it is expressed Deut. 28. saying, The Lord shall send upon thee cursing, Deut. 28. 20. trouble, and shame. And the Lord will smite thee with a consumption, and with the fever, and with a burning ague, and with fervent heat: yea, hee shall smite thee with the botch, and with the Emerods, and with the scab, and with the itch, that thou canst not be healed. Yea the Lord will smite thee with madnesse, and with blindenesse, and with astonying of heart, &c. verse 20. to the end of the chapter.

Fourthly, uncertaine death is ready for the least 4 sinne to strike us, we knowing neither the time when, nor the place where, nor the manner how, as God saith, Deut. 28. 66. Thy life shall hang before thee (as Deut. 28. 66. it were upon a twine thred) and thou shalt have just cause to feare both day and night; for thou shalt have no assurance of thy life. And againe, This night shall the Devils fetch away thy soule: So is every one that by Ju­stification is not rich in God, Luke 12. 20, 21. Luke 12. 20, 21.

Fifthly and lastly, when death, which is so uncer­taine, 5 is come, then followes the full execution of the justice and wrath of God in hell fire, and ever­lasting torments; because we being accursed by the least sinne; God saith, Goe yee cursed into everlasting fire prepared for the Devill and his Angels, Matt. 25. 41. Math. 25. 41. Verse 48. And these shall goe into everlasting paines, ver. 48. O fearfull sentence! more terrible than was ever any [Page 20] thunder-clap that beat the poore creature all to pieces: may wee not now see with feeling horror, what lost wretches we are by sinne? is there any to turne us unto for help in this case? God is angry with us, all his creatures are ready at his beck to execute judgements upon us: what can we doe then, but only sigh up to Christ for help? who infinitely gratiously saith, come unto me all yee that feele your selves weary and heavy laden, and I will ease you: which he doth by no other means but by free Justification: the manner whereof how he worketh it upon us to ease and refresh us, is as here followeth.

This heavie laden conscience thus sighing up to How Iustifica­tion is wroug [...]t upon us. Christ for help and ease, being like the wounded Israe­lites looking up to the brazen serpent: first God im­puteth to such his sonnes righteousnesse, as the holy Ghost testifieth, saying, Blessed is the man to whom God imputeth righteousnesse without works, Rom. 4. 6. But Rom. 4. 6. because Gods imputation is an immediate act of God himselfe, it is not a weak imaginary thing (as the Papists blasphemously scoffe) like mans imputation: but it is of such a strong and powerfull, reall working, and effectuall operation, that it conveyeth (as the Sunne conveyes his beames into a dark house) that perfect righteousnesse of Christ, to bee (as S. Paul Rom. 3. 32. saith) in us, and upon us; so powerfully that we there­by are made of unjust, just before God; but how? not inherently, and actively, but objectively and pas­sively, as the dark house is made light with the Sun­beames. For the Lord Christ (being Sol justitiae, the Calv. Instit [...]t. l b. 3. cap. 11. sect 23. Sunne of righteousnesse, Malac. 4. 2.) doth in such sort communicate his righteousnesse with us, that after a certaine marvellous manner, he poureth the [Page 21] force thereof into us, so much as serveth to satisfie the justice of God.

For seeing before the Tribunall seat of God, it is esteemed no righteousnesse, except it be the perfect and absolute obedience of the Law; as Christ alone Suam juslitiam in nos transfe­rendo, nos jusl [...] reddit. is thus righteous, so by conveying his righteousnesse upon us, nos justos reddit, he makes us righteous.

So that as the Brazen Serpent was of strength, through the promise of God, to strike health into Acts and Mo­numents upon Patr. the wounded and dying beholders, and made them againe strong and healthfull: much more is the bo­dy of Christ, being the object of our faith, of power to strike righteousnesse to our soules; and so to make us not inherently and actively (as the Papists hold) but objectively and passively, freely in the sight of God, and truly, and really just and righteous.

For, as by the disobedience of one man Adam, many were made sinners, before they have done any evill work: so by the obedience of one man Christ, are many made freely righteous, before they have done any good Rom. 5. 15. work, Rom. 5. 19. Because by his knowledge my righteous servant shall justifie, that is, make many just and righ­teous: for hee shall beare their iniquities, Esay 53. 11. Esay 53. 11. Calv. i [...] Esay i [...]id.

The Philosophers gave many goodly precepts of righteousnesse; but they could not bestow that righ­teousnesse Philos [...]p [...]i mul­ta prae [...]lara prae­cep [...]a tradide­runt, &c. Pei s [...]justi si [...]nt. upon any: yea the law of God it selfe which containeth the perfect rule of righteousnesse, yet through our weaknesse it is unpossible that by it we can attaine unto righteousnesse: but in the schoole of Christ men are not only taught righteousnesse, but Doctrine of the Church of England in t [...]e serm. o [...] Iusti [...] ­cation, part 3. by being justified, are in very deed made righteous: For to justifie is, that of unjust wee are made just before God.

For so saith the Apostle Paul, He that beleeveth in Si [...] enim dicit Apostolus, &c. Ex impio facit justum, August. him that justifieth the ungodly: what is meant by justi­fieth the ungodly or wicked? that is, which of a wicked and ungodly man maketh him just: si justifica­tur impius, ex impio justus fit: that is, if a wicked man bee justified, of wicked he is made just and righ­teous.

So that the word, that we are justified, is not to be taken only in the judiciall signification; namely, that Zanch. in Eph. 2. 5. God only reputeth, accounteth, and pronounceth us just and righteous, and so quitteth us from all guilt and Loco commu. de [...]ustificat. Sect. 13, 14, 15, 16, 17, 18, 19, 20. punishment only: in which judiciall signification some doe barely rest: But also it must be taken in the na­turall and proper signification, as it is made of justus and sio; the force whereof is to be seene in other like words, as in albifico to make white, sortifico to sortifie, or make strong: because so powerfull a thing is the Lords imputation of righteousnesse, that it doth verè & reipsa facere nos justos, that is, truly and in very Two manner of wayes made righteous. realnesse make us just and righteous: And that also two manner of wayes.

First, by imputing unto us his Sonnes righteous­nesse, 1 he utterly abolisheth from before himselfe all our sinnes, and freely makes us passively just and righ­teous; which serveth to make us truly and in very deed perfectly just and righteous in Gods owne eyes: and this is called Justification.

And secondly he reneweth us by his spirit unto in­herent 2 and active holinesse and righteousnesse; which later is unperfect in this life, and serveth to approve us for righteous to the eyes of men, and is called Sanctification. Thus when God hath both these wayes, verè & reipsa, truly and in very deed made us [Page 23] righteous: then hee reputeth, accounteth, and pro­nounceth, and calleth us righteous, absolving us there­by from all guilt and punishment, which otherwise would stand neither with his perfect truth, nor power, nor wisedome, nor justice.

Therefore God doth justifie no wicked man, but Perk. in Heb. 11. ver. 7. first makes him just and righteous in and by Christ; and then accounteth him so.

Because hee was wounded for our transgressions, hee was broken for our iniquities, the chastisement of our peace was upon him, and by making us of unjust just and righteous before God: thus by his stripes wee are healed, Esay 53. 5. Esay 53. 5.

Thus is Christ the Physitian which healeth all our Doctrine of the Church of England in the sermon of our misery, part 2. diseases: thus is he the Saviour which saveth his peo­ple from all their sinnes.

Let us all then with one accord burst out with joy­full voyces, and say with the Prophet, Praise the Lord O my soule, and all that is within me praise his holy name: praise the Lord O my soule, and forget not all his be­nefits, which so wonderfully forgiveth all thine ini­quities; that of unjust making thee freely just before God, thus healeth all thine infirmities: for by his stripes we are made whole.

But how perfectly we are healed, is to be seene by the parts of Justification following.

CHAP. III. Of the parts of Iustification, and first of the first part, and excellency thereof.

THe parts of Justification are two. The first part of free Justification is that, whereby we being by the power of Gods imputation so cloathed with the wedding garment of Christs perfect righteousnesse, that of unjust we are made just before God; have thereby all our sinnes that we feele daily dwelling in us, so (aboue our reason, sense, and feeling, that it may be by the faith of Gods power) quite ta­ken away from before God, and so utterly abolished out of his fight, that we have not one spot or wrinkle of sinne, or any such thing in the sight of God; because the blood of Christ doth make us cleane from all sin: as these Scriptures following do abundantly testifie.

In those dayes (of the Kingdome of Christ) and at Ierem [...]0. 20. that time, saith the Lord, the iniquity of Israel shall bee sought for, and there shall bee none; and the sinnes of Iu­dah, and they shall not be found: but how commeth this Iohn 1. 25. Praecipuum Christi officium breviter quidem sed dilucidè ex­ponit, &c. quod sci [...]c [...]t [...]c­cata mundi tol­lens, &c. Qùioquid est injustiti [...] per Christum tolli▪ to passe? thus;

Behold the Lambe of God that taketh away the sinne of the world.

Here he laies forth briefly, yet plainly, the chiefe office of Christ: namely, that by the sacrifice of his death, taking away the sinnes of the world, he recon­ciles men unto God; as if he should say, whatsoever unrighteousnesse there is that may alienate or estrange [Page 25] men from God, by Christ it is taken away: this is Hoc su [...]mum est be [...]sicio [...] um, ex quo reliqua pen­dent. the summe of all bessings, upon which all the rest de­pend: out of this fountaine doe the streames of all good things flow forth upon us. But how doth Christ Object. take them away? Objectively and passively to us, that Answ. is, we being no agents and doers in this businesse, but meere patients: because his righteousnesse wherewith he cloathes us, doth as perfectly abolish from before God all our sinnes, as the Sun beames abolish dark­nesse out of a dark house: as Christ testifieth by the Prophet Esay, saying, I, even I have put away thy trans­gressions like darknesse, and abolished thy sinnes as a Esay 43. 25. & 44. 22. Tollendi ver [...] bifariam exponi potest, &c. Velquod pecca­ta aboleat, Mar­lor ibid. mist, Esay 43. 25. and 44. 22.

For this word Tollendi may be expounded two man­ner of wayes: either that Christ hath taken upon himselfe the burthen wherewith we were oppressed, as 1 Pet. 2. 24. or else, quod peccata aboleat, that hee doth cleane put out and abolish our sinnes.

For Christ taking upon him our sinnes, they could Luth. serm. up­on Christs Re­surrection. not remaine and abide upon him: what then became of them? they must needs vanish away, and be utterly Oportet ea eva­nesc [...]re, ac peni­tus occid [...]re, ac in nihi [...]umredigi. is instar Christi peccati exp [...]rs est. abolished and brought to nothing; whereby faith worketh so mightily, that he that beleeves that Christ hath taken away his sinnes, is as cleane without sinne as Christ himselfe.

And it is no matter, that we feele sinne and death still in us, as if Christ had not taken them away; be­cause Luth. ibid. God thus stablisheth the faith of his power: and therefore that there may be place for faith, wee feele the contrary; for it is the nature of faith to feele Fi [...]s ejus na­turae est, ut nihil sentiat; sed mis­sa facta ratione [...]laudat oculos, &c. nothing; but letting goe reason, shutteth her eyes, and openeth her eares to that which is spoken by God, and cleaveth to the word spoken both living and dying; [Page 26] and thus glorifieth the Word of the Lord, Act. 13. 48. which Act. 13. 48. Etsi peccatorum semus in no [...]ts velctus est, ideo solummodo, [...]t nos ad fidem adigat, & fidem cumulatiorem reddat, &c. indeed doth the deed. And therefore although the feeling of sin is left in us, only to the end to drive us to faith, and to make faith the more abound: yet hath Christ taken away our sins from before God and ut­terly abolished them.

For one Adam brought one sinne into the world, but Adam unus, u­num peccatum, Iste vero unus, non solum illud unum, sed cuncts abstubt. August. Hic mentio sit maculae à qua purgamur. Christ being but one, hath taken away not only that one; but also together with it, hee hath taken away all, that he found added thereunto.

Where also is mention made of the blot or staine, from which wee are made cleane. This blot or staine, the Apostle calleth sin: that is, the breaking and vio­lating of the Law of God; which (as before is shewed) of all things is the most wofull, most foule, and ex­tremely Heming in 1 Ioh. 1. 7. abhominable; wherewith God is horribly an­gry; and is most abhominable, both in the sight of God, and of the holy Angels.

This then is the staine or blot, whereof Christ by Atque haec est maculae à qua purgamur, Heming, ibid. taking away our sins, doth make us cleane; signified, given, ratified and sealed to the true seed of the faith­full by their washing in baptisme.

For this is the efficacy of that purging and clensing which is wrought upon us by the blood of Christ; Abomni maculae omnium pecca­torum. Heming, ibid. and given, sealed unto us, in our Baptisme: Namely, that he makes us cleane, not onely from this or that spot of sin, but also from all spots of all sins. Sive magna sunt, sive parva, sive multa; Hic Agnus tollit u­niversa. Luth. Perk. &c. Heb. 10. 14. Luth. Serm. in Lu [...]e 2. ver. 21.

That is, whether they be great, or whether they be little, whether they bee many, even all, past, present, and to come; this Lamb of God taketh away all; For with one sacrifice hath Christ made perfect for ever all them that are sanctified, Heb. 10. 14.

This is to preach the Gospel; which, who so hea­reth [Page 27] and beleeveth; hee truely knowes and acknow­ledgeth the finger of Iohn, and him whom he pointed to, even Christ, that Lamb of God, that taketh away the sinnes of the world.

Yea all sin, as sins of commission, and sins of omis­sion; Luth. serm. of Originall sin. actuall sins, and originall sins; all are done away: For, because originall sin is worse and more horrible than any actuall sin; because it is the spring Originate pec­catum quod sons & origo omnium peccatorum sit, &c. and fountaine of all other sins: therefore hath God so ordained, that no man shall come to salvation, unlesse hee bee pure and cleane from this sinne: and therefore hee gave the 10th Commandement, wherein he forbiddeth this originall sinne; and wills that wee Deus ita ordina­vit, utremo sa u­tem consequi, ni­si hujus pec a [...] purus sit, &c. be as clean againe, and righteous, as Adam was before his fall: but, because we cannot performe this thing; therefore hath he given his own Son for us unto death, that hee might both from this sin, and from all sins flowing from this originall sinne, free us by his blood, and so make us cleane. Then hereupon doe arise in us good and holy desires and affections, contrary to the former pravitie and corruption; as namely hu­militie, puritie, gentlenesse, and all other vertues; and then all good works are practised, and that also with a willing heart. The author and cause of all which, is this grace of Justification; by which alone this origi­nall sin is done away, and we made clean and accepta­ble before God.

Which Christ actually fulfilled, when bleeding out his blood and life upon the Crosse, he cryed out, it is finished, or perfected, Iohn 19. 30. [...].

For the blood of Iesus Christ the Sonne of God doth [...] make us cleane from all sinne, 1 Iohn 1. 7. Thus doth our good Physitian Jesus Christ most effectu­ally [Page 28] cleanse the spirituall leaprosie of our sins; be­cause by his own blood he hath made us cleane from all sinne.

For that saying of S. Iohn, that the blood of Christ doth make us cleane from all sin, is to be understood, as preventing an objection; for whereas S. Iohn had said, that by receiving the Gospel, and Word of life, wee have joyfull Fellowship with God, If wee walk in the light, as hee is in the light; one may object and Object. say, seeing God is the most pure light or righteousnes, with whom is no darknesse of sinne, when we have ende­voured to walke in the light of righteousnesse, and to avoyd the darknesse of sinne, never so much; yet seeing wee are even conceived in iniquitie, and feel our selves even sinks of sin, how can any mortall man have any such fellowship with so pure and cleane a God, as S. Iohn writeth? To which hee answereth: Answ. Your walking in the light is not the cause of your Fellowship with God; but onely shewes that you are in the true light or righteousnesse of free Justificati­on; wherein the righteousnesse of Christ doth so abo­lish, out of Gods sight, all the remnants of sin that daily dwell in you, and all the imperfections of your holy walking, that thus your joyfull Fellow­ship with so cleane and pure a God, holds most firme and sure; even because the blood of Christ the Sonne of God doth make you perfectly clean from all sinne. August. Haec est vera pax, &c. pur­gatis & recon­ciliatis sicut ma­culati & a [...] ­nati, &c. Heming, 1 Ioh. 1. 7.

For this is true peace, and firme knitting us with our Creator, in that wee are made cleane, and so reconciled againe by the Mediator of life; as wee were made foule, and so estranged from him by the Mediator of death.

But now the excellency of this first part of Justifi­cation, which the holy Apostle calls the deep things of 1 Cor. 2. 10. God, 1 Cor. 2. 10. which deeply considered, calls us out of the dead faith, and makes us to give our selves wholy to God by faith, and to our neighbour by love, to walk in all Gods Commandements zealously: this excellency (I say) of this first part of free Justification; namely, how truely and utterly our sinnes are abo­lished out of Gods sight, and how perfectly cleane the blood of Christ doth make us from all sin; the holy Ghost doth expresse it unto us by six principall and most emphaticall phrases or similitudes: wherein first, observing this rule, that the similitudes of the Scriptures must have a truth correspondent to the similitude; and secondly, marking how these six phrases Six Emphati­call Scripture phrases, descri­bing the first part of Iustifi­cation. exceed one another in perfectnesse and sweetnesse: we may ascend (as it were) by certaine steps or staires to the full heigth of comfort and joy.

The first phrase is this; Look how farre the East is from 1 Psal. 103 12. the West, so farre hath God removed our sins from us, Psal. 103. 12.

The sence, and summe whereof is this; that having Summa est, longè laté que pro orbis magnitudine ef­fundi misericor­diam, Dei super fideles. Ne quid impedi­at cursum ejus. Aboleri prorsus corum peccata, Calvin, Ibid. Nisi enim pecca­ta à nobis remo­verentur, locus divinae ergo nos miscricordiae esse non potest, Muse. Ibid. said in the eleventh verse, That look how great and wide the world is from East to West, from Heaven to Earth; so largly is the mercy of God powred out upon the faithfull; lest there should bee any thing to hinder the course of this large mercy; in the twelfe verse, the Prophet addeth that their sinnes are utterly abolished.

For unlesse our sinnes bee removed away from us, there can bee no place for such large mercy of God to come upon us.

The second phrase expressing more fully this perfect [Page 30] abolishing of our sins, is this, That there is no God, [...] like unto our God, that taketh way iniquity, and casteth all our sinnes into the bottome of the Sea, Micah. 7. Mich. 7. 19, 19. 18. 19.

The meaning whereof is; That God doth cast all Projicit in ma­re veluti talen­tum plum [...]i, &c. ut ampliùs no [...] compar [...]ant, Pel. Ibid. the sins of the faithfull, into the bottome of the Sea, like a talent o [...] lead from our eyes, that from thence­forth they may never appear before God any more.

For God doth so remove away the sins of the faith­full Deus removet è conspectu ita ut ampliùs non redeunt in con­spectum. out of his sight, that they may never return into his sight any more.

Because Christ himselfe did set upon sin, and did prevaile over it, and with his righteousnesse swallowed it up; and it was enforced to be extinguished of him Luth. Serm. in Ioh. 20. no lesse, and no otherwise, than a spark of fire cast into the wide Sea. And thus hath God cast all our sins into the bottome of the Sea.

The third phrase expressing yet more fully the per­fect 3 abolishing of all our sinnes out of Gods sight, is this; That Christ gave himselfe for us, to make us ho­ly: and hath made us cleane, that he might make us [...]. to himselfe a glorious Church: How, or wherein glorious? Answ. That is, not having now at this pre­sent Non dicit, non habituram, sed non hab [...]ntem. time (as the Greek and Latine Participle of the present time doth signifie) one spot or wrinkle of sinne or any such thing, Ephes. 5. 25, 26, 27. Eph. 5. 25, 26, 26.

For thus teach we; That the Church hath not one spot or wrinkle of sin; but is perfectly righteous by free Justification and Faith only in Christ, which serves to approve her to the eyes of God. Againe, shee is holy in life and conversation; but this latter way is unperfect, and serves to approve her to the eyes of men: And thus doe alledge this place, Augustine, [Page 31] Luther, Zanch. Downham, Willet, Hall, Heming, and many others saying thus.

The Church is made cle [...]n; that shee may have August. Mu [...]datur ut non hab [...]at ma­culam. Non potest h [...]be­re caput illud nisi coadignum co [...]pus, condig­nam uxor [...]m: haec est Sponsa Christi non ha­bens maculam; per lavacrum en [...]m [...]uferuntur peccata. Interna purg [...] ­tio. no spot: that head can not have a body but agreeable and sutable unto himselfe: such an husband doth not marry a wife but like unto himselfe; therefore hee saith, That hee might make her to himselfe a glorious Church, not having (now) one spot or wrinkle, nor any such thing: for by her baptisme her sins are taken away.

For when a man is baptized, he receiveth this bene­fit of grace, signed and sealed unto him, as with the ve­ry seale of God; whereby the inward washing and making cleane, which is wrought by the blood of Christ is given, ratified, and sealed to him that is bap­tized, if afterwards being come to yeeres, his unbeliefe do not seclude him from the benefit.

Therefore that saying of S. Paul is to be holden fast Qua [...]e [...]irmiter tenendom. H [...]ming, in 1 Ioh, 1, 7. firmely, who testifieth; That Christ so loved his Church that he gave himselfe for it, to make it holy, and hath made it cleane, by the washing of water through the Word, that he might make it to himselfe a glorious Church, not having spot or wrinkle or any such thing; but that it should bee holy and without blame. In this saying of S. Paul, five things are to bee Five things to be marked. Christo sol [...]. marked: First, that to Christ alone is given the vertue and power of making cleane to Godward, as S. Iohn also affirmeth saying, the blood of Iesus Christ doth make us clean from all sin: for it is he alone that washeth ef­fectually. Secondly, is expressed the washing of water, which is the outward signe, and seale of the inward Extern [...]m sym­holum interioris purgationis, Veritas, &c▪ making cleane. Thirdly, is to bee marked the truth correspondent, and answering to the signe; and that is, [Page 32] the mysticall or secret making cleane of the soule, Occulta munda­tio animae, ac interna à pecca­ [...]i maculis a [...] ­c [...]o. and the inward washing from the spots of sin. Fourth­ly, is added, Through the word; that it may be marked, that the force and efficacy of baptisme, is not in the water; but in the Word of promise, which is sig­nified and sealed by the washing. Fifthly, is to bee noted the Analogie, agreement or likenesse of the signe with the thing signified: The signe, is the washing with water; the agreement or likenesse of the signe, with the thing signified, is this; That as the water outwardly washeth the body: so the blood of Christ, doth inwardly make cleane the soule from all the foulenesse, uncleanesse, and filthinesse of sinnes. Thus God said unto Paul, Arise and be baptized, and wash away thy sins, Act. 22. 12.

So that, this is the efficacy of the purging which is V [...] sapra. wrought by the blood of Christ; namely, that it makes us clean, not only from this or that spot of sin, but even from all spots of all sins.

Where therefore, there is no spot left, there re­maines Vbi nulla s [...]per­est macu [...]a ibi nihil, &c. nothing to be purged in Purgatory: For, what is more foolish then to goe about to purge and Quod est mun­di [...]simum. make that cleane, which is most cleane already? But God maketh his Church glorious, and doth not leave D. Sutli [...]f. de Purgato. contra B [...]llarm. in her one spot, or wrinkle, or any such thing.

But all, or whole sin being taken away, neither the At toto pecca­to sublato. Nulla pars re­manet. D. Sutliss [...] ibid. fault, nor the guilt, that is (as some speak) neither the matter, nor the forme of sin, nor any part thereof re­maines. Here let Protestants going about to deny this see; how they lay not againe the foundation of Purgatory, that these men so plucked up by the very roots.

The fourth Scripture phrase expressing yet an higher [Page 33] degree of Christs utter abolishing of all our sinnes out of Gods sight, and how perfectly cleane wee are made from all sin is this; that the blood of Christ doth make us from all sinne in the sight of God whiter than snow: as God saith by the Prophet Esay; Though your sins were as Crimson, they shall bee made as white as Snow, Esay, 1. 18. Yea Davids faith goes further, and Esay 1. 18. reacheth to that which to mans reason is impossible: saying, Wash thou mee, and I shall bee whiter then snow: can any thing be whiter than Snow? Yes saith David, if God take in hand to make me cleane with the blood of the Messiah, I shall bee whiter than snow, Psal. 51. 7. Psal. 51. 7.

But here doth arise a Theologicall Question; how Sed hîc [...]ritur theologica Quae­stio, &c. in Psal. 51. 7. Answ. wee can bee made in the sight of God purer and whiter than Snow; when, yet notwithstanding, the reliques of sinne doe alwayes cleave unto us? I an­swer; by reason of that puritie which wee have of Christ in spirit, and in faith, and in the Sacra­ments appointed by him, A Christian is truly said to bee purer and whiter than snow; Yea, rather purer than the Sunne, and the Starres; notwithstan­ding the spots of the spirit, and of the flesh, doe cleave unto them: because they are covered and abolished from before God, with Christs cleannesse and puritie, which wee attaine by the hearing of the Word, and by Faith.

Say thou not therefore I have sinned very much; Ne mi [...]i dixe [...]is permultum pec­cavi, &c. Chrysost. [...]omi [...]. 3. paenitent. How can I bee healed of this load of sinne which I feele in mee? Thou canst not, but thy God can; yea, and can so doe it, that hee can cleane put out and abolish thy sin: marke diligently this saying; for God doth put out, and abolish sin so cleane, that there [Page 34] remaines no print of them. In the healing of the bo­dy, it is not so; For, when a Physitian hath healed a wound, yet a scarre remaines; and although hee in­deavour to take it away, and abolish it a thousand wayes, yet he cannot doe it: But God, when he puts out sins, he abolisheth them so cleane, that there re­maines no scarre, nor any print thereof, but with the healing, hee gives the fresh colour; because hee doth not only put out and extinguish the sinne, and makes it not to bee; yea, and as if it had never been; but also supplies in place thereof, and puts in righteous­nesse, and so takes it altogether, and so cleane away from before himselfe, that there appeares no scarre, nor print, nor signe of scarre. But let this be proved by the Scriptures, that the faith thereof may abide firme: I will bring in before you wounded men, a people full of boyles and ulcers: and these were the Jewes, a people that from the soales of their feet unto the crowne of their heads were full of filth, rottennesse and soares; being become like Sodom and Gomorrah: yet unto these saith the Lord Christ, Come unto mee; and that you may know my power, that no sin can with­stand my might, I will not leave you a scarre, or print, or signe of scarre: for though your sinnes were as red as Crimson, they shall bee made as white as snow. What? is here any scarre after the colour of making cleane? is here any blacknesse? is here any spot? Thus as you see the greatnesse of the promise; so also you see the Ma­jestie of the performer; for to God all things are possible; of a man uncleane and foule, he can make him before himselfe, pure and cleane, (yea as David confesseth) whiter than snow.

And therefore Christs garments, which in the [Page 35] Mountaine shined as white as snow, did signifie his August. Vestis tanquam [...]ix dealbata, significat Ec­clesiam, &c. Church, which hee hath made so cleane, from all spot of sinne, that shee is supra nivem, whiter than snow.

This then is the glory of God in mee, that I be­ing Haec est gloria D [...]i m [...]me, &c. a sinner in my selfe (for what should he remit and abolish, if I were not a sinner?) doe yet notwith­standing beleeve that heaven and earth shall sooner Quod peccater in me ipso ex­ist [...]ns, &c. credā tamen potius c [...] ­lum terramque ruitura, quam me non else per Christi sangui­nem a [...] ombibus peccatis ipsa [...]i­ve pur. orem & candidiorem: Si non credis, facis D [...]um cum sum­ma & horren­da blasp [...]emia, mendac em, &c. Pomeran. in Psal. 51. 7. fall, than that I am not by the blood of Christ, from all my sins in the sight of God, more pure and white than very snow: if thou beleevest not this, thou makest God with thy highest and horriblest reproach and blasphemy, a liar: Beatus qui intelligit; Blessed is hee that understands.

The fifth Scripture, phrase expressing yet in an higher degree, how truely all our sinnes are utterly a­bolished out of Gods sight; and how perfectly cleane the blood of Christ doth make us from all sinne, is this; That God himselfe, whose eyes are all seeing, and searching the heart and reines, yet testifieth, that hee doth see no sin in his justified children; and to the glory of his work wrought in the Brazen-Serpent, wherewith hee had newly healed his people, hee doubleth his speech saying; God seeth no iniquity in Jaacob; and he seeth no transgression in Israell, Numb. Numb. 23. 21. 23. 21. Which is much more truly verified in ex­hibiting the true substance Christ Jesus, whereof the Brazen-Serpent was but the shadow; not only quoad effectum, in respect of the effect of their sinne, as not to punish them for the same; but also quoad causam, in respect of the cause of punishment, which is sin it selfe: for if sin it selfe be so perfectly abolished out of Gods sight, as it is expressed in the two first [Page 36] emphaticall phrases; if we have not one spot or wrinkle of sinne in his sight, as it is proved in the third phrase; if the blood of Christ hath made us so perfectly cleane, that wee are in the sight of God from all sin whiter than snow; and all this, because we are by the wedding garment of Christs righteousnesse made from all spot of sinne perfectly holy and righteous, in the sight of God freely: then as a true consequent, it neces­sarily followes, that this phrase also must needs bee true in respect of sin it selfe, which is worse than the punishment, That God sees no iniquity in his true Jaacob, nor hee sees no transgression in his justified children: Which figure of the Brazen Serpent, S. Paul seeming to allude unto, flatly affirmeth the same truth to bee fully verified in the substance Christ, saying; And you that were enimies by your evill works, hath he now re­conciled: but how? or by what meanes? Even in that body of his flesh through death, to the end to make you so holy, that you are without blame and without fault Colos. 1. 22. Non simpliciter sed in conspectu suo, Zan. h. [...]i. Non qu [...]d [...]m si [...]e [...]e [...]cato est ali quis [...]oputus, s [...]c nec Israel: sed quoni [...]m del [...]ta est iniqu [...]tas, Pell. in Num [...]. ibid▪ in Gods sight, Colos. 1. 22. Not simply, but in the sight of God; he saith not indeed, that any people is with out sin & so not Israel it selfe neither, but because their iniquitie is (though mystically above reason, sence and feeling) yet truely put out from before God, and ut­terly abolished, so hee sees no iniquitie in Jaacob; and so hee sees no trangression in Israel: the true cause, whereof is yet more fully expressed by Zanch. saying, utpote quae sanguine filii Dei sunt extinctae; because their iniquities are extinguished and cleane put out by the blood of the Son of God.

For in as much as mankinde is utterly marred, and [...]alv. s [...]rm. in Ephes. cap. 1. 7. given over to all naughtinesse; God must needs bee a mortall enimy to us, and an adversary against us, till [Page 37] the remembrance of our sinnes bee buried out of his sight.

Because God being the fountaine of all justice and Calvin, ibid. righteousnesse, doth utterly hate and abhorre the evill that he seeth in us: Therefore untill such time as our sinnes be abolished, and clean put out, it is impossible for us to hope, that God should either love, or fa­vour us.

Blessed therefore are they whose sins are covered; for Psal. 32 1, 2. Quod [...]egitur non apparet: non quod non est, sed quod co [...]tectum est, Marlo. in Rom. 4 ibid. that which is covered doth not appeare; not because it is not; but because it is covered, for they are said to be covered in respect of our sence, and feeling; because we alwayes feele them in us, as if they were not aboli­shed, but only covered out of Gods sight: but yet with the wedding garment of Christs righteousnesse so co­vered, Non remissis so­lùm, sed planè de [...]etis, Luch. s [...]r. in March. 11. that from before God the blood of Christ doth not only cover them, but utterly abolish them.

For Gods forgiving, is his covering; his covering, Sanguis Christi peccata nofir [...] non tant [...]m [...] ­perit, sed etiam coram Deo peni­tus del [...]t, Be [...]. in 1 Pet. 4. 8. is a taking of them away; Ioh. 1. 29. his taking them away, is a cleane putting of them out, Esay 43. 25. and 44. 22. his putting of them out, is an utter abolishing of them from before himselfe, Heb. 9. 26.

For our bearing with one another, is called our co­vering of a multitude of sinnes: But before God, the blood of Christ alone, doth not only cover them; but also utterly abolish them.

Because, by Gods forgivenesse of sinnes, all things, Luth. s [...]rm. of the summe of a Christian life, Tim. 1. 5, 6 7. which are not pure and cleane, are put out, consumed, abolished; as a drop of water is consumed and abo­lished of the heat of the Sunne (or rather, as the Sun­beames abolish darknesse, as the Prophet Esay saith, Esay 44. 22.

Therefore blessed is he, whose sinne is covered, for [Page 38] that which is covered, is not seene: that which is not Ierom. in Psal. 32. 1, 2. seene is not imputed; that which is not imputed, shall not bee punished.

Whereupon wee have to marke first of all, that we Calvin, in E­phes. Serm. cap. 1. 7. can obtaine no favour at Gods hands, nor be received of him, till our sins be wiped out, and the remem­brance of them clean put away.

The reason whereof is as I said before, that God Calvin, Ibid. must needs hate sinne, wheresoever hee seeth it.

But let it suffice us, that he receaves us into his Calvin, Ibid. favour freely, only because the remembrance of our sinnes is buried out of his sight. And againe, let us understand, that the same can not bee done, but by the death and passion of our Lord Jesus Christ: And this is the thing wherein wee must wholly rest.

Because by Christs becomming a curse upon the Luth. in Galath. Cap. 3. ver. 13. Crosse, by this meanes, the whole world is so purged, and made so cleane from all sin that God doth see nothing else in the whole world of true beleevers, but a meere cleansing and righteousnesse. This is the wed­ding garment, whereby the Church of Christ is from the soale of her seet, to the crown of her head so Ornala est ab imo pede usque ad verticem, ut nihil mal [...]um in ea conspicia­tur & nulla ma­cula deformita­tis appareat: sed Coram Deo, &c. Luth. 95. ver. 9. 13. adorned, that no sinne may bee seene in her, nor no spot of deformitie may appeare: but yet before God, not in the sight of men. For God seeth no spot in her, because hee seeth nothing in her, but his Sonnes righteousnesse, wherewith his Church is cloathed, and whereby shee hath salvation, life, and glory: for seeing shee hath put on Christ himselfe, to God-ward by Justification; and to man-ward by San­ctification; although shee hath some sin in the imper­fections Brightman, in Revel. 3. 4. of her Sanctification that the Devill seeth; [Page 39] and every one of us in our consciences doe feele it: Luth. ibid. Psal. 51. Id Diab [...] ­lus cernit, sed Deus non videt. but God sees none; for by reason of Christ, with whom shee is cloathed, shee is all faire, without spot or wrinkle: as Christ himselfe testifieth, saying: Be­hold thou art faire, my love; behold in mine eyes, thus cloathed as thou art, with my righteousnesse, thou art all faire, and there is no spot in thee, Cant. Hall in Cant. Cant. 4. 7. 4. 7.

Whosoever, therefore have not confidence in this Quicunque igi­tur in hoc uno non fidu [...]t, quod per mortem Chri­sts, &c. Peccata subla [...]a sunt, ne pecca­nostra videre possit. Proculdubio pe­riere, Luth. Psa. 130. 6 one point, that our sins are so taken away by the blood of Christ, that God doth not see our sins in us; with­out doubt they are damned, as long as they continue to rob the blood of Christ of this honour, and his wedding garment of this glory.

The sixth and last Scripture phrase expressing in the highest degree the almost infinite abolishing of all our sins out of Gods sight, is this: that wee have so perfectly none before him, that hee himselfe testi­fies, that he doth not so much as Remember any sin in us. And this is wonderfull sweet; for if a Father doe forgive his child some great fault, the child indeed is freed from blowes and beating; But if his Father do but Remember it, the very remembrance of the fault breeds some discontent, and sower looks: but then is the peace, and love, and loving countenance of a Father towards his child full and compleat, when hee doth not so much as Remember any fault; So doth God say: I, even I am he that so utterly abolish and put away [...]hine iniquities, that I will not so much as Re­member thy sins, Esay, 43. 25. Which saying is also true, Esay 43. 25. not only quoad effectum (as I said before) in respect of the effect of their sin; as, that he doth not remember them to punish them: but also quoad causam, in respect [Page 40] of the sinne it selfe; for first every one will easily grant, that God truly remembers no sinne in his Sons righteousnesse from all eternity: then secondly, that we being hereby of unjust made just, that is, perfectly holy and righteous from all spot of sin in the sight of God freely in that righteousnesse only; now as God looks upon us in this justified estate, he remem­bers no sin in us: not simply, but as we are in this new glorious estate; because there was never any sin in it: as some King marrying a poore maiden, and having cloathed her in sumptuous and princely apparell, may be said, now to remember in that sumptuous attyre no beggary in her any more: And thus doth the Pro­phet say:

In those dayes (viz. of Christs Kingdome) and at that time, saith the Lord, the iniquity of Israel shall be sought for, but there shall be none: and the sinnes Ierem. 50. 20. Luth. in Galat. cap. 1. 4. of Judah, but they shall not be found, Ierem. 50. 20. Because Christ hath put away the sinnes of the whole world, and hath fastened them unto the Crosse, and put them so cleane out by himselfe.

That according to Pauls Divinity, there is no Luth. in Galat. 3. 13. sinne, no death, no malediction any more in the Church.

Because Christ appeared in the end of the world, Heb. 9. 26. [...], ad abolitionem peccati, that is, to the abolishing, evacuating, or utter vanishing away of sinne, Heb. 9. 26.

And therefore that there is no more sinne, &c. in Luth. in Galat. sap. 3. 13. the Church, since Christ now raignes, we daily con­fesse in the Apostles Creed, when we say, I beleeve that there is an holy Church; which is indeed nothing else but as if we should say, I beleeve that there is no sinne [Page 41] in the Church of God; for they which doe beleeve in Christ, are no sinners, Rom. 5. 8, 9. but are holy Rom. 5. 8, 9. and righteous, lords over sinne and death, and living for ever. But faith only seeth this; for we say, I be­leeve there is an holy Church. But if thou beleeve reason, and thine owne eyes, thou wilt judge cleane contrary; for thou seest many things in the godly which offend thee; thou seest them sometimes to fall into sinne, and to be weak in faith, and to be sub­ject unto wrath, envie, and such other evill affections: therefore (saist thou) the Church is not so holy. I deny the consequence: for if I look upon mine owne person, or the person of my brother, it shall never bee in Gods sight so absolutely holy: but if I behold Christ, who hath sanctified and made cleane his Church, then it is altogether holy; for he hath taken away the sinnes of the whole world.

And therefore doth S. Iohn testifie, that in Christ (that is in his body the Church) is no sinne, 1 Iohn 1 Iohn 3. 5. Non de Christ. persona hic [...]git, sed de tol [...] cor­pore, Marl. ibid. 3. 5. for here he speaks not of the person of Christ, but of his whole body: totum enim Christi corpus purum esse oportet: for the whole body of Christ must needs be pure and cleane.

So that true Divinity teacheth, that there is no Luth. Galath. cap. 3. 13 sin in the Church any more.

Because (as I said before, and doe repeat againe for the better marking) by Christs dying upon the Crosse, he hath purged and made us so cleane from all sinne in the sight of God, that God doth see nothing else in the whole world of true beleevers but a meere clensing and righteousnesse.

Now because true divinity teacheth that there is no sinne in the Church any more: hereupon it is that [Page 42] God testifieth, that hee doth remember our sinnes no more: saving thus:

Behold the dayes come, saith the Lord, that I will make a new covenant with the house of Israel, not like the cove­nant that I made with their fathers, when I led them by the Ierem. 31. 31, 32, 34. Heb. 10. 14. 15, 16, 17, hand out of Aegypt: the which my covenant they brake, al­though I was an husband unto them, saith the Lord.

But this shall be the covenant that I will make with Huc pertinet lo­cutio Prophetae, tun remittipec­cata cu [...] memo­ria corum dele­tur coram Deo, Calv. in Mic. 7. 19. Habehant Patres sublege easdem quas hodie habemus de re­missione peccato­rum promissiones &c. Atqui Pro­pheta quasinovit quiddans & pri­us inauditū af­fert: promittit nullam sub novo faedue peccato­rum fore memo­riam. Nunc ergo Deus peccatorum non recordatur alioqui frustra diceretur, &c. Calv. in Heb. cap. 10. 18. Hoc enim Chri­stus praestitit so­lus, ut non ve­niant amplius in memoriam corā Deo, Cal. Ier. ib. them, &c. I will so forgive their iniquities, and with one offering make them so perfect for ever, that I will remem­ber their sinnes no more, Ierem. 31. 31, 32, 34. Hebr. 10. 14. 15, 16, 17. Hitherto tends the saying of the Prophet, that then our sinnes are (under the new Testa­ment) forgiven, when the very remembrance of them is put out from before God.

For the fathers under the Law had the same promises of forgivenesse of sinnes which we have, and trusting to the same, they called upon God, and did rejoyce in forgivenesse and pardon obtained: But here the Pro­phet brings, as it were, a certaine new matter, and be­fore not heard of, promising that under the new Testa­ment, with one offering the children of God should be made so perfect for ever, Heb. 10. 14. that there shall be no remembrance of sinne before God.

Now then God doth not so much as remember our sinnes; because now there is one cleansing made for them all, once making us perfect for ever. Otherwise the Prophet should say in vaine, or to no purpose, that this should be the benefit and glory of the new Testa­ment, that God will not so much as remember our sin.

For this Christ alone hath brought to passe, that our iniquities may not so much as come in remem­brance before God any more.

Nothing therefore concernes us more, than that Nihil igitur no­strâ magis inter­est, quam ut se­cure statuere no­bis liceat, non venire in memo­riam, &c. Marl. Ioh. 20. 23. wee doe securely and joyfully assure our selves that our sinnes come no more into remembrance before God.

CHAP. IV. Objections answered, and the justifying faith described and cleered.

NOw before we proceed to the second part of Justification, I think it will not be amisse to answer certaine objections, which the two enimies of free Justification, namely, naturall reason and unbeliefe, do raise up against this first part of Ju­stification: but before wee come to the objections, it is not impertinent to say something of the obje­ctors, or persons making these objections; of whom discretion wills us to note, that they are of three The different sorts of obje­ctors are three 1 sorts.

The first are Papists, who although they grant that we are justified by the free grace of God, through the merits of Christ, whereby all sinnes, when a man is justified, be pardoned him; yet they can by no means brook, that we are made perfectly holy and righteous from all spot of sinne in the sight of God freely, without any good works, or holy walking wrought by us: this (say they) is false and hereticall doctrine, and in their deep wisedome and learning they cry out (as it was objected against Paul) that this opens the gate to all wickednesse, and that then men may [Page 44] live as they list; And that the Law of God becomes unprofitable; And that then men may continue in sin, that this grace of so perfect abolishing our sins may abound; with many other such like cavills, which by the Protestant Antagonists, are fully answered, especially by Calvin, from the eleventh chapter, to the twentieth of the third book of his Institu­tions.

The second sort of objectors, are such as being in Second sort of objectors. name Protestants, & professing themselves utter enimies to Papists, in that (as they say) they will not give the least piece of Justification to works and holy walking, and will seeme both to themselves and others to hold Free Justification perfectly: And yet, because of their being in the dead faith, they do not understand it; and because by conceiving it after a carnall humane wit­ted-fashion, they feele no sweetnesse in it: therefore declining in affection unto the stablishing of their own righteousnesse, they not only nullifie Free Justificati­on, and make it as good as nothing; but also making the light of nature described, Rom. 2. 14, 15. and natu­rall Rom. 2. 14. 15. reason their chiefest guide; they weaken the faith of others, by running into the very objections of the Papists; and shake hands with them in the maine points of salvation, with whom they would seeme to be at utter variance. And all this (I say againe) be­cause they lie in the dead faith, whereby they under­stand not the nature and excellency of Free Justificati­on: and yet one such may doe us more harme in weak­ning our faith than many Papists; not only, because they professe with us one and the same profession, in letter; and so are like homebred flattering enimies; but also, because by great literall learning and teach­ing, [Page 45] they may beare a great name, that they live, when by the dead faith they indeed are dead, Rev. 3. 1. Therefore Revel. 3. 1. that these objectors do not weaken our faith, wee must learne to discerne these underminers of our faith. But peradventure some will say, how may wee discerne them? I answer, by knowing and diligent marking The nature of the dead faith. the nature of the dead faith, which is this; to hold the very truth after a sort, as farre as the light of nature, good memorie, and good humane wit can reach; and herein to think themselves rich and encreased in goods, and have need of nothing, Revel. 3. 17. being ashamed Revel. 3. 17. not to hold as all the Countrey of our profession is thought to hold, sticking fast to such phrases of Scrip­ture as seeme to agree with their human wit and reason: but because such by hearing, do heare after a literall maner, but doe not understand; and by seeing, doe see after a carnall human-witted fashion, but doe not perceive; Mat. 13. 13, 14. therefore they talk of that which they Matt. 13. 13. 14. hold, as men talk of things in their sleep, and can say, Siboleth, but not Shiboleth: Iudg. 12. 6. that is, can Iudg. 12. 6. say something; but not make a cleere and perspicu­ous confession of the mysteries of Christ: but if that bee pressed upon them, that S. Paul calls [...], the deep things of God, 1 Cor. 2. 10. expressed by such 1 Cor. 2. 10. phrases of Scripture as are correspondent, to the glory and nature of God, and which Christ cals the mysteries and secrets of the Kingdome of heaven, Matth. 13. 11. Matt. 13. 11. which is but the excellency and deepnesse of the things which they themselves seeme to hold; espe­cially being tryed, as Nicodemus was, with a new Iohn 3. 4. phrase which they have not heard of; expressing but the old matter, which like blind Mill-horses they daily runne round in, and have daily heard: then [Page 46] with Nicodemus they count it absurde, and doe judge it very foolishnesse it selfe, 1 Cor. 2. 14. and cry out, 1 Cor. 2. 14. Mar. 1. 27. Ioh. 3. 9. What new doctrine is this? Mar. 1. 27. How can these things bee? Ioh. 3. 9. and then they fall a wrangling with Nicodemicall conclusions, and doe not keep nei­ther in word nor deed to that which they hold: but speak like men in a spirituall phrensie flat contraries & contradictories; and then fall to sophisticating, raging and calumniating; that is, to a changing and wresting ones words and meaning; and finally, if at length they bee not renewed and changed with Nicodemus, they fall to railing and persecuting, Act. 13. 45, 50. Act. 13. 45. 50. The dead generall calling, or dead faith, and literall knowledge in the same, being the death of all the Pro­phets and Apostles that spake spiritually. And thus by the excellency of Christs benefits layed open, the thoughts of many hearts are opened to be very bad, that seemed a long time by an appearance of Sanctification to bee very good, Luke 2. 34, 35. Luk. 2. 34. 35.

The third sort of objectors are such, as are not The third sort of objectors. Agents, but meer Patients, that is, doe not make, but take objections; and being troubled with the same in minde, and having their faith weakned thereby, doe on­ly desire to be resolved of their doubts: now although these last are to be delt with all in all gentlenesse; yet the two first sorts standing more obstinately upon their own conceites, there is little good to be done upon them, except they bee more roughly and roundly dealt withall. Their objecti­ons, ranked in three bands. First, from Scripture. Secondly▪ Ex­amples.

Let us now therefore come unto their objections; whereof because they would gather an whole army, and doe ranke them into threebands; as first Scriptures, and secondly Examples, and thirdly Reasons; let us [Page 47] set upon some of the principallest objections, as it were Thirdly, Rea­sons. upon the chiefe captaines, and the rest like rascally souldiers, will soone take them to their heeles.

The first, whereof is this; what? doe you define Ju­stification Object. 1 to be such a strange and powerfull imputati­on of Christs righteousnesse unto us, that of unjust, it makes us just before God, that is, perfectly holy and righteous from all spot of sinne in the sight of God freely? yea and so perfectly righteous, that God sees no sin in his justified children, as your Scriptures and authori­ties would seeme to presse, in your fifth emphaticall Scripture phrase? why, but sins wee have in us, that is undeniable; for, who can say his heart is pure? And Iames 3. 2. if any man say he hath no sin, he deceives himselfe, for in 1 Ioh. 1. 8. many things wee sinne all; And therefore shall not the Lord, who is omnipotent and omniscient, and the searcher of all hearts and reines, shall not he see it in them? why, can any thing be hid out of Gods sight? D. Bishop a­g [...]inst, M. Per­kins, chap. 4. Sect. 2. Answ. It is a madnesse to think it.

Unto which I answer, and grant, that we all have sin in us, and that in many things wee sinne all; yea, I say more, that wee all sin, not only in many things, (as you say) but even in all things, and (which these objectors cannot abide) that all our very righteous­nesse D. Bishop a­gainst M. Per­kins, ibid. sect. 3. of Sanctification and holy walking, is as a men­sturous cloath, that is, mortall and damnable sin, if God should behold it out of Justification: for this sinning in all our actions is our misery before God; and he that desires not to be delivered of these evills in the sight of God, bewrayes the very ground of his hypocrisie; namely, that he never yet understood, much lesse felt, what an horrible thing the least sin is in the sight of God: for this is our spirituall leprosie before God; this [Page 48] is our spirituall Plague-soare, and sicknesse to the death of hell-fier: But shall any man therefore conclude, that because the justified children of God have them, & see them and feel them in themselves, therefore they have them in the sight of God? and that he sees them in them, when by making them perfectly holy & righteous from all spot of these and all other sins before himself, he hath utterly abolished them out of his own sight: why? is not God able to abolish those sins that we feel daily dwelling in us, out of his own sight; although he doth not abolish them out of our sight, that wee may here live by the faith of his power? Certainely, this were to have as much faith as an Oxe or an Horse, for they beleeve but what they see and feele; but it is the true nature, ‘and very essence of faith to beleeve cleane contrary to that which we see and feele in our The nature of true faith. selves, if God hath spoken the contrarie:’ & hath God not only spoken the contrary, saying to his Church and justified children, that indeed, feele, see, and com­plaine of their spirituall blacknesse; Behold (notwith­standing thy seeing and feeling) behold thou art faire my love, behold thou art all faire, and there is no spot in thee? whereby God sees no iniquity in his true spirituall Church, nor he sees no transgression in his true justifi­ed Israel: And hath not only with admiration expresly spoken it; but also given the meanes to effect, and bring it to passe; namely, that the blood of Jesus Christ his Son doth make us clean, even from that which doth defile us before God, Mark. 7. 20. 21. that Mark. 7. 20. 21. 1 Iohn 1. 7. is, from all sin it self, 1 Iohn 1. 7. And hath he not only spoken, and given the powerfull meanes to effect it; but also sworn it, saying, By my selfe have I sworn, that in me, you shall have righteousnesse and strength, whereby [Page 49] the whole house of Israel shall bee justified: that is, made perfectly holy and righteous from all spot of sinne in the sight of God freely, and glorie in the Lord, Esay 45. 23, Esay 45. 23, 24, 25. 24, 25. as indeed, there can bee no greater glorying that we are justified then this, that God sees no sinne in us; by reason that being cloathed with Christs righteousnesse, wee are made there by perfectly holy and righteous from all spot of sin, in the sight of God freely. And when, not only God the Father hath thus spoken and sworn; but also Christ the Son hath really given himselfe to make us holy, and hath made us clean, [...]. that he might make us to himselfe a glorius Church and [...]. people, not having (now at this present time) as both the Greek, and Latin Participles signifie) one spot or wrinkle of sinne, or any such thing; because by his death upon the crosse he hath made us so holy, that wee are without all blame and without all fault in his sight, if we continue rooted and grounded in this Ephes. 5. 25, 26, 27. Colos. 1. 22, 23. faith, Ephes. 5. 25, 26, 27. Coloss. 1. 22, 23. And hath not only sworn it, and by his Son wrought it, but al­so sealed the truth and power of the same upon us, by his own seale of Baptisme: and not only so sealed it upon us, but also confirmed the assurance thereof unto us by so many faithfull dispensors of Gods myste­ries, as is before shewed, as with a cloud of wit­nesses: shall wee, notwithstanding all these sayings and doings of God say in the secrets of our hearts by unbeliefe, hold thy peace, God; hold thy peace Christ; you may say what you will: but I can by a subtle di­stinction of mine own braine, of taking away out of Gods sight, not the sin, which I see, but the guilt, which thou hast forgotten to speak of, make an eva­sion from all this, and will beleeve my sence, sight, [Page 50] and feeling rather then you. Is this faith? is not this to make God no God? but to make our reason, sense, and feeling our God? If wee had no sin in us, and if we did see, and feel no sin in us, what place were there left for faith to beleeve these sayings of God, that wee have no sin in the sight of God? but now be­cause wee have sin in us, and do see it, and feele it; therefore should wee so much the rather upon these sayings of God, beleeve the cleane contrary to our sense and feeling, that wee have no sin in the sight of God: this is true faith▪ and where there is reasoning from sense and feeling, there is not faith. For if Abra­ham had not beleeved, that hee and his wife were fruit­full, and should have children clean contrary to that which they both had, and saw, and felt in themselves; hee being almost an hundred yeeres old, and dead; and his wife both barren in her youth, and in her age past child-bearing; hee had never grown to so mighty a Nation; but he doubted not to beleeve clean contrary to that which he both had, saw, and felt in themselves, and so was strengthned in true faith, and gave glory to God; being fully assured that hee which had pro­mised was also able to do it, how contrary soever it seemed to his present sight, sense, and feeling: so if we could beleeve that God is able above our reason, sense, and feeling by his Sons blood and righteousnesse ut­terly to abolish out of his own sight all our sins being the work and image of the Devill, which Christ came purposely to destroy; and that he doth make us whi­ter than snow, from them all, so that wee have not now one spot or wrinkle of sinne, that defiles us, nor any such thing, in the sight of God; and that he is faithfull to doe this, as he hath spoken it, Eph. 5. 26, 27. contrary Ephes. 5. 26. 27 [Page 51] to our reason, sense and feeling; then have wee true faith; then should wee truly glorifie God, and Christ, and find Sanctification and all other blessings both spirituall and temporall, with a fuller hand then wee doe: Which people doe much faile of, because they marke not, that there is a twofold making of us clean and abolishing of our sinnes made mention of in Gods word, and testified in the consent of the former wit­nesses of Justification.

First, a mysticall and secret abolishing of our sins, A twofold cl [...]nsing or a­bolishing of sinne. 1 Mysticall. Iohn 1. 29. 1 Iohn 1. 7. wrought only by Christ and his righteousnesse, in the sight of God only, mentioned, Iohn 1. 29. saying, Behold the Lambe of God that taketh away the sinne of the world: And 1 Iohn 1. 7. The blood of Iesus Christ the Sonne of God doth make us clean from all sinne; and in many other such like places of Scripture, which is called mysticall, because it is wrought, seene, and appre­hended above reason, sense, and feeling; that is, by faith only, and is the meere and sole glory of Christs Godhead, Heb. 1. 3. Heb. 1. 3.

Secondly, a grosse and palpable abolishing of our 2 Grosse and palpable. sinnes, wrought by us, by the help of Gods spirit, to our sense and feeling by sanctification, mentioned by S. Paul, 2 Cor. 7. 1. saying, Let us clense our selves from 2 Cor. 7. 1. all filthinesse of the flesh: and 1 Iohn 3. 3. He that hath 1 Iohn 3. 3. this hope doth purifie himselfe as he is pure: which later way we shall never feele to be perfected in us, untill the life to come, that there may be place for the first way, and for faith: for, as I said before, what place were there left for faith, to beleeve that Christ hath made us perfectly holy and righteous in the sight of God freely, if we could see and feele our selves to be so in the sight of God? But if sticking only in this [Page 52] later, we idlely prattle and talk by the light of nature, of Gods power and presence, and all-seeing and all­searching nature, after a Gentileish and Heathenish manner, to the frustrating of his word and promises; because wee see and feele the contrary: as if God were not able, or cannot abolish that sinne, which we daily feele dwelling in us, out of his owne sight above our reason, sense, and feeling: then we reject faith, dishonour God, rob him of his power, spoile him of his truth▪ and finde him to be no more our God, than the Gentiles and Heathen did; although they also talked goodly and vainegloriously of his power and providence, and presence, and all-seeing and all-sear­ching nature. For that saying of the learned is most true, that it is not the light of nature, or reason, talk­ing Not the light of nature, but faith only gives God his due glory. and discoursing of the almighty power, pro­vidence, and presence of God that gives him the glo­ry of his Godhead; but it is faith only, placing Gods power, and all-seeing nature in the fulfilling of his promises, and verifying the truth of them to be in us and upon us, which unto the naturall man and Gentile seemes foolishnesse; that makes us to passe the Gentiles and Heathens in talking of Gods power, and all seeing and all-searching nature, and gives him truly the glory of his Godhead: whereas the contrary seeming to glorifie him, doth indeed rob him of the glory of his Godhead. Two Scriptures objected.

Whereby we may now see how unbeleeving Gen­tileish, and Heathenish that Papisticall cavill is, say­ing, Doe we see sins in our selves, and doth not God see them in us much more? this is absurd, and makes God blinde, confirming the same by Psal. 94. Hee Psal. 94. 8, 9, 10. Answ. that made the eye doth not he see? To which I answer, [Page 53] that if God had not appointed the cloathing us with his Sons righteousnesse to be the meanes to abolish them out of his owne sight, but not out of our sight, sense, and feeling, that we may here live by the faith of Gods power, and not by sight and feeling; then it were a good, true, and strong objection and argument: but now that God hath appointed the meanes of cloathing us with the wedding-garment of his Sons righteousnesse, which is of this nature (as is before testified) mystically to abolish all those sins that we feele daily dwelling in us, out of Gods sight, as truly as the Sun-beames doe abolish darknesse out of a dark house, Esay 44. 22. and to make us so clean, that from Esay 44. [...]2. all spot of sin we are made perfectly holy and righte­ous in the sight of God freely (as shall be further ma­nifest in the second part of free Justification.)

Now it is first an unbeleeving, secondly a beastly, and This cavill is 1 Vn [...]elee­ving. thirdly a blasphemous argument and cavill. First (I say) unbeleeving and heathenish, because no more could be objected and said (in respect of sin it selfe, and the being of it in the sight of God) than if no Redeemer were come that hath died to be the Lambe of God that hath taken away the sinne of the world; than if there were no Jesus that saves his people from their sinne it selfe; than if there were no blood of the Son of God, that of foule creatures doth from sin it selfe, which only defiles us in Gods sight, Mark 7. 22. 23. Mark 7. 22. 23. 1 Iohn 1. 7. makes us clean from all sinne, 1 Iohn 1. 7. as is before testified by all the witnesses of God. Yea then, if for the abolishing of our sins out of Gods sight, and for the making of us reipsa, in very deed perfectly holy and righteous from all spot of sin in the sight of God freely; the name of Christ had never been so much [Page 54] as once heard of, or as if not being risen againe, he lay still with the two theeves buried in his grave; I speak not concerning the guilt and the punishment; but I say, in respect of making us pure, and cleane in the sight of God, from all spot of sin it selfe, which be­ing the image of the Devill, is worse than the guilt and the punishment: seeing also that to be made clean from all spot of sin in the sight of God, and yet to have one spot of sin in the sight of God, are [...], flat contraries and contradictories that utterly over­throw and marre one another.

Secondly this cavill is beastly, not only because it 2 Beastly. follows meerly present sense, and feeling like a beast, but also because it speaks contrary to sanctified reason; for is God blinde, because he sees his Sun-beams abo­lish darknesse out of a dark house? wherefore did he make his Sun-beams, Gen 1. not to see darknesse abo­lished Gen. 2. 4. in the world, where he hath set his Sun-beams to reigne? so if the wedding-garment of Christs righ­teousnesse, wherewith we are cloathed, hath above our reason, sense, and feeling abolished (as the Prophet Esay saith) all our sins out of his owne sight as dark­nesse, and made us perfectly holy and righteous from all spot of sin in the sight of God freely; is God blinde, because he sees his Sons wedding-garment abo­lishing our sins, and making us that were darknesse, all light in his sight? is not this contrary to spirituall sanctified reason? except we will say, that the wed­ding-garment of Christs righteousnesse is not able to abolish the spirituall darknesse of our sins, above our reason, sense, and feeling, out of Gods sight, as perfectly as the Sun-beames doe abolish the bodily darknesse out of a dark house; And that (as will bee [Page 55] further shewed in the second part of free Justificati­on) would be true blasphemy indeed.

Againe, suppose a poore man is growen not only very poore, but also in very great debt, and being by reason of his poverty not able to pay it, is cast into prison; but being in this extreme poverty, a rich bro­ther of his dies, who being very rich, hath be queathed unto his poore brother thousand thousands; who entring upon the same, taketh possession thereof: and when by it all his debts are payed, and he being delive­red, of poore is made very rich, in apparell, money, goods, and lands with his brothers riches: is God now blinde, because he sees his poverty done away and abolished, and hee made very rich with his brothers riches? and is it not the simple sight of [...]od, or his all-seeing sight that sees him rich without any disparagement to his all-seeing sight? And shall we give this power and honour to a mortall man, that he is able thus to put away and utterly abolish his bro­thers poverty, and to make him rich to Gods all-see­ing sight; and shall not Christ the eternall Sonne of God, our elder brother, although mystically, above our reason, sense and feeling (that it may bee by faith) be able much more with all his righteousnesse to abolish all our sinnes, and to make us perfectly holy and righ­teous from all spot of sinne, in his Fathers simple and all-seeing sight, but hee must needs put out his Fathers sight and make him blinde? Is not this a beastly ca­vill?

Thirdly, it is not only unbeleeving and beastly, but 3 Plasphe­meu [...]. also blasphemous and ungodly: first because in alledging Psal. 94. Hee that made the eye shall not he see? to prove that the learned Protestants over-shot themselves in Psal 94. 8, 9, 10. [Page 56] saying, that God hath made his children so perfectly holy and righteous in his sight that he sees no sinne in them, in and by their Justification. Hereby these Ob­jectors doe make Christs wedding garment to bee (by their alledging this Scripture) no better a covering and abolisher of our sinnes out of Gods sight, than the covering which the wicked and ungodly (there spo­ken of) doe make to themselves by their hypoerisie and security: saying thus in effect, that as the wicked and reprobates (there properly spoken of) commit­ting sinne, although they hide and cover them over with such faire pretences and shewes, that they are as secure as if God did not see them; and yet notwithstan­ding (as the Prophet truly saith) God doth both know and see them to bee horrible and abhominable in his sight: even so the children of God; terrified more with the horriblenesse of sinne, in the sight of God, than with the punishment, although they flying to Christ, hee (by clothing them with the wedding garment of his owne righteousnesse) doe not only cover them (which similitude is spoken in respect of our feeling of them continually dwelling in us) but also in respect of God, hath utterly abolished them out of his Fathers sight, by making them of unjust just; that is, re ipsa, in very deed, perfectly holy and righteous from all spot of sinne in the sight of God, freely: yet notwithstan­ding (say these Objectors alledging this place for their proofe) hee sees their sinnes in them: which is as much as if they should say, hee sees them not of un­just made just; that is, perfectly holy and righteous, from all spot of sinne in the sight of God, freely: but sees them still although there been no punishment be­longing to them for the same) in the soule pickle of [Page 57] their sinnes: seeing the least sinne, although there were no punishment for it, yet for the very nature of it, is e­ver horrible and abhominable in the sight of God.

But how comes God to see them in us, after hee hath covered them out of his own sight? These Ob­jectors answer; By looking under the covering. But I would gladly know of them, wherefore did God cover them out of his sight, if hee peepe under the covering to see them againe? Or, I would know of them, whe­ther God so cover our sinnes out of his owne sight, as men cover things with a net, that lye as naked to view as they did before they were covered? But howso­ever by thus alleadging of this Scripture, hereby the justified (excepting some difference of guilt and pu­nishment) yet in respect of the sin it selfe, which is worse than the guilt and punishment, being the image of the Devill; and in respect of Gods seeing the very being of sin in them, are made all one with the Reprobate and wicked.

Secondly, Gods covering is made all one with mans covering, nay rather with the de­ceitfull covering which the wicked make to them­selves.

And thirdly, the wedding-garment of Christs righteousnesse is made all one in respect of the being of sinne it selfe in Gods sight, with the hy­pocrisie and security of the wicked. Are not every one of these points horrible blasphemy against Christ and his righteousnesse? Thus handsomely and thus properly doth unbeliefe and infidelity alleadge Scriptures: may we not worthily suspect these Obje­ctors in alleadging other Scriptures against the truth, that alledge this so absurdly?

Againe, secondly, this allegation seeming to stand for, and defend the all-seeing nature of God, is blas­phemous; not only because it robs God of his power; namely, that God cannot above our reason, sense, and feeling make his children so perfectly holy and righte­ous from all spot of sin in his sight freely, that he doth see no sin in them: but also, whereas by the truth of his Word, and by the power of Christs blood, and by the testimony of all the former faithfull witnesses, he doth so: and true faith that sees invisible things more plainely, than any demonstration can make them, and doth see it more brightly than any bodibly sense can discerne it: but on the other side, unbeliefe is blind and cannot see and discern invisible things; yet shee is not content to bee blind her selfe, but also being as bold as blind Bayard, shee would goe about to make God blind also; viz. that he cannot see this his own mysticall and supernaturall work, wrought in and upon his children, by the blood and righteousnesse of his own Son, but he must needs bee blind: thus this blind bold Betteresse unbeliefe makes God to her selfe both impotent, blind, and a liar, 1 Iohn 5. 10. and then 1 Ioh. 5. 10. layes the blame of all this upon faith. And thus men stumbling at the block of their own sense, sight, and feeling, doe break the neck of their faith, & so endanger to break the neck of their soules. Wherein the ex­ample of Zachary the Father of Iohn Baptist, is written Zachary, an example of unbeliefe. to terrifie us, who being so good a man, was yet not­withstanding at the very entrance of the Gospel, for an example of all unbeliefe, strucken dumb nine months; because hee did not beleeve the Angell Ga­briel that spake of fruitfulnesse in him, contrary to the course of nature, and work of God in him by nature, [Page 59] which hee saw and felt in himself: how much more if we believe not Christ the Prince of Angels, speaking of perfect cleannesse in us Can. 4. 7. And of perfect righte­ousnesse Cant. 4. 7. Rom. 8. 4. in us, Rom. 8. 4. contrary, but to the worke and Image that the Devill hath wrought, and defiled us with, in the sight of God; and for which Christ shed out his deerest heart-blood to destroy, take a­way, and abolish the same out of his Fathers sight: how much more (I say) if wee beleeve neither the word of Christ, nor the blood of Christ, contrary to our sense, reason, sight and seeling, doe we deserve to be smitten with everlasting dumbnesse, to be never able to speak feelingly of the mercies of God any more? The Lord keep us from this Judgement, by taking warning of the Prince, that would not beleeve the Pro­phet of the Lord; because his reason, sense, and feeling, spake strongly the contrary; and therefore was shame­fully trodden under-foot to death, that he might never 2 King. 7. 20. enjoy the promise, 2: King. 7. 20.

Now therefore, for the weaker understanding and memory, briefly to re-collect what hath been said a­gainst this first objection breathing out nothing but Six absurdities arising from former obje­ctions. unbelief, do arise and ensue these six maine absurdities.

First, the nature and essence of Faith, to beleeve what God speaketh, contrary to Reason, sense, and feeling is denyed.

Secondly, Justification of unjust, making us Just, that is, reipsa, perfectly holy and righteous from all spot of sin in the sight of God freely, is destroyed; and so baptisme is denyed, and Christ is denyed: for look how much sin God seeth in us, so much unrighteous­nesse he sees in us; look how much unrighteousnesse hee sees in us; so much doe we come short of being [Page 60] made perfectly holy and righteous, from all spot of sin in the sight of God freely; and so Christ is made an unperfect workman, and baptisme is damnified. And again wee see, that the truely learned hold, that untill the cause be thus taken away, which is sinne it selfe; the effects of guilt and punishment, doe not truly cease.

Thirdly, by it hypocrisie is nourished; for hypo­crisie, 3 not seeing what an infinite horrible thing the sinne it selfe is in the sight of God, cares for no more, than for selfe-love, to have the guilt and punishment done away: but as for the sinne it selfe, which is the immediate abuser of God, and the meere worke and image of the Divell, and spirituall high treason against the highest spirituall Majestie, defiling all her good works; she cares not greatly whether that be taken away; or she by her supposed holy walking will put out and take away that her selfe; she will not trust Christ with that businesse, to doe it by himselfe a­lone, although therein relies the very glory of the God­head of Christ, Heb. 1. 3. and so all her good workes re­maine Heb. 1. 3. Luke 16. 15. abhominable in the sight of God Luke 16. 15. But sinceritie, that sees what an infinite horrible thing the least sinne is in the sight of God, though there were no hell to punish it, labours not, through selfe­love, so much to have the guilt and punishment taken away, which is the lesse; as to have the blood and righ­teousnesse of Christ, that may take away and utterly abolish, out of Gods sight, the sinne it selfe, which is the greater, as is to be seene in the example of Da­vid, Psal. 51. 2, 3. 7. Psal. 19. 12. and other Saints, Psal. 51. 2, 3, 7. and Psal. 19. 12. and so hath both the sinne and the effects thereof abo­lished out of Gods sight.

Fourthly, by this objection, seeming to defend the 4 All-seeing, and to magnifie the All searching nature of God, we runne into a double errour; first, by say­ing God is Almighty, and seeth all things; and it were weaknesse in God not to see that which we see, yea, and absurd and foolish so to think; and such like. Here we oppose the power of God against his will: for I grant that he seeth all things saving that which he will not see, that is, the image of the Divell in his children. God seeth all things saving that which hee himselfe undertakes to abolish out of his own sight, that he may not see it. But doth it seeme weaknesse in God, and foolish, that God should not see that in us which we see, when by mysticall cloathing us with his Sonnes righteousnesse, hee hath abolished it out of his owne sight, but not out of ours, that wee may here live in the faith of Gods power? yet let us remember that we must rest in this, That the weak­nesse of God is stronger than men, and the foolish­nesse of God is wiser than men, 1 Cor. 1. 25. And 1 Cor. 1. 25. weighty and well worthy the marking is that Admo­nition of that heroick dispenser of Gods mysteries, Luth. in Galax. saying thus: ‘True Christian Divinitie (as I give you often warning) setteth not God forth unto us in his Majestie, as Moses and other doctrines doe; it com­mandeth us not to search into the nature of God, but to know his will set out to us in Christ. But there is no­thing more dangerous than to wander with curious spe­culations into heaven and there to search out God in his incomprehensible power, wisedome, and Majestie. If thou seek thus to comprehend God, it cannot be but thou must fall as Lucifer did, and in horrible de­spaire lose God and all together. For as God in his [Page 62] owne nature is unmeasurable, incomprehensible, and infinite; so he is to mans nature intolerable.’

‘Whetefore if thou wouldest be in safety, and out of perill of conscience, bridle this climbing and pre­suming spirit, and so seeke God as Paul reacheth thee, saying, We preach Christ crucified, to the Iewes a stum­bling 1 Cor. 1. 23. 2 [...] block, and to the Gentiles foolishnesse: But unto them that are called, we preach Christ, the power of God, and the wisdome of God: For to this end, he came down, was born, crucified, and dyed, that hee might keep us from climbing up into heaven, and from the cutious searching of the Divine Majesty, to the op­posing of his power against his will, and to the des­canting upon by humane wit; and doubting of his promises, uttered both in his word, and by his faith­full Dispensers of his mysteries; untill we finde out away to understand them plausible to humane reason, to the great darkning of Christs benefits. But the Gospel must be so preached, that the benefits procu­red by his crosse, be to them that perish, foolishnesse; but 1 Cor. 1. 18. unto us which are saved, it is the power of God, 1 Cor. 1. 18. For thus will God destroy the wisdome of the wise, and will bring to nothing the understanding of the prudent,’ verse 19. Therefore when soever thou hast to doe in Verse 19. the matter of Justification, and disputest with thy selfe, how God will bee found: then know thou, that Luth. ibid. in Galath. there is no other God, besides this man Jesus Christ: embrace him, setting a side all curious speculations of the Divine Majesty: for he that is a searcher of Gods Majestie, shal be over-whelmed by his glory. But out of the matter of Justification, when thou must dispute with Jewes, Turkes, Papists, Hereticks and such like; concerning the power, wisdome, and Majesty of God, [Page 63] there employ all thy wit and industry to that end, and bee as profound a Disputer as thou canst: for then thou art in another vaine; but in the case of righteous­nesse, thou must withdraw thy minde wholy from all cogitations and searching of the Majestie of God, and look only upon this man, Christ: thus doing, thou shalt perceive the love, goodnesse and sweetnesse of God how great it is: And thou shalt see his wisdome, power, and Majestie sweetned, and tempered to thy capacity: The Reason whereof is plaine, which is; be­cause in Christ, God hath made himselfe after a sort, little, that he might so submit himselfe to our capa­city. In Christo Deus quodammodo paruum se se­cit, ut ad cap­tum nostrum se subm ttat. Cal. in 1 Pet. 1. 21. Marlor. Now if God vouchsafe to speak unto us accor­ding to our capacitie; is it not high sin for us, not to beleeve in things concerning us according to our ca­pacity? The second error, that this objection runs into is, That it supposeth Gods power, and Almighty na­ture to bee diminished and weakned, when indeed it is the more magnified and exalted; because to be­leeve and acknowledge that God is able with his Sons righteousnesse, of unjust to our reason, sense, and feeling, to make us above our reason, sense, and feeling Just; (that is, not having one spot or wrinkle of sin, in his sight) is to attribute, that to the working of Gods power, which to reason, sense, and feeling, is impossible; & so greatly glorifies the power of God: Just as Abra­ham did, who withdrawing his eyes from considering his own and his Wives barrenesse, and beleeving that he was fruitfull, and his seed should be as the Stars of the Firmament, when yet he felt the clean contrary in himselfe: hereby he stood strong in true faith, and gave glory to God: but how? by knowing that he which had spoken it, was also able to doe it: and thus hee [Page 64] magnified Gods power and glorified his truth. Wher­as contrariwise by this unbelieving objection, God is made (as is before shewed) first, impotent in his power: secondly, false in his word and promises: thirdly, blind that he cannot see his own and his Sons proper work in, and upon us: whereby fourthly, the whole God­head (as Luther truly saith) is abolished to them by unbeliefe; And the wedding-garment of Christs righ­teousnesse undertaking of unjust to make us just, that is, perfectly holy and righteous from all spot of sinne in the sight of God freely is frustrated and made void. And thus unbeliefe doth all these things in truth, wherewith shee burthens faith falsly.

Fifthly, although the guilt, that is, (as it is defined) 5 the binding over to punishment, and the punishment it selfe, doth not remaine, but (as they grant) is abo­lished by Justification: yet (say these objectors) God sees the very being of the sins themselves in us. But seeing, they themselves grant, that the loathsomnesse of sinne is so vile and ugly in the sight of God, that it must be covered out of his sight before God ceaseth to be displeased, and angry with us: and yet it is so covered out of his sight (say they) that hee still sees the being of sin in his dearest Saints. Hereof it must needs follow that either that sinne, which hee sees in them, is not so vile and ugly in his sight (as it was before granted) or else those deare Saints must needs be very vile and ugly in his sight, by that vile and ugly sin, that he sees in them: for if God see some of their sins in them, hee sees all their sins in them; if all, then seeing it is sin it selfe, and nothing else but sin, and that also but one sin, even in thought only that doth defile men in the sight of God, as Christ testifieth, [Page 65] Mark. 7. 21, 23. Hence it followes, that the Justified Mark. 7. 21. 23. must needs remaine still more foule in his sight, with the many ugly sins that hee seeth in them', being the image of the Devill, than any swine can bee defiled over body, head and eares in our sight with mire; and more foule and loathsome, with the ugly sin that hee sees in them, being the poyson of hell, than any Spider or Toade can be full of loathsome poyson in our sight; and thus their deare Saints, are as foule as ugly Devils in the sight of God, with that vile and ugly sin that hee seeth in them: but that their remaines no guilt nor punishment to be inflicted upon them, for the same.

Sixthly and lastly, hereby are overthrown all the 6 other benefits of the Gospel: as first, God being the fountaine of all Justice and righteousnesse; God (as the Doctrine of our Church saith) cannot but detest and abhor us, as long as he sees us in our sins; the filthi­nesse thereof is such in his sight, untill wee be first made cleane from it. Secondly, the holy Ghost will not come to dwell in such foule hogg-sties of ugly sinne. Thirdly, Christ will not knit such foule ugly members into himselfe, the members must be suteable to the head. Fourthly, Christ will not marry unto him­selfe so foule a sow, or filthy swine, untill he have wa­shed her cleane from that which doth deforme and defile, which is the ugly sinne it selfe, Ephes. 5. 27. Ephes. 5. 27. Fifthly, God will not acknowledge, much lesse adopt for his Sons and daughters, those whom hee sees full of the image of the Devill. Sixthly, no unclean thing can enter into the kingdome of Christ, which is the the kingdome of heaven here on earth; for except a man bee born again, that is, made a perfect new creature [Page 66] to the eyes of God by Justification, and declare the same by being made a new creature to the eyes of men by Sanctification, he cannot see the Kingdome of God, Ioh. 3. 3. because the Kingdome of God is nothing Iohn 3. 3. but righteousnesse, and peace, and joy in the holy Ghost, Rom. 14. 17. Rom. 14. 17.

Now then we may easily see whether these Objectors slipping from the excellency of free Justification, taught by the first and purest Orthodox writers of the same, are not to rectifie their judgements; and seeing they goe about to maintaine their unbeliefe with Pa­pisticall cavils, whether a Minister, upon paine of the for feiture of his faithfulnesse, be not to convince them sharply, that they may be sound in faith, Tit. 1. 9. 13. And thus have I stood more largely in con­futing Tit. 1. 9, 13. this objection; because I finde by daily expe­rience, that this cavill against the excellency of free Justification doth stick so fast between the teeth of naturall reason, sense, and feeling, that many stum­bling (as I said before) at this block of their sense and feeling, doe greatly endanger the breaking of the neck of their faith; and so make it a dead saith, good for nothing, neither to glorifie God, nor save their soules; but hereupon I may be briefer in the rest.

The next objection is this: God knowes the sinnes Object. 2 of his justified children (as you your selfe confesse) in­finitely more perfectly than they themselves doe: ergo, hee see them in them; because Knowing and Seeing are all one in God; for his seeing is a phrase borrowed from the bodily eyes of men, and applied metaphorically of God.

To which I answer; that this objection is like Answ. that Philosopher that looked so high into the Moon, [Page 67] that neglecting what was neere him under his feet, before hee was aware, he was downe in a ditch: for whilst it doth aspire, and climbe up into heaven to look what is in God, it neglects what a perfect abo­lishing of all our sins out of Gods sight, the blood of Christ wrought neere us, Rom. 10. 8. here below Rom. 10. 8. on earth, and fals into the ditch of wrangling against the excellency of free Justification. True it is, that God doth not see (as the Anthropomorphites fondly thought) with bodily eyes, as men see; but yet to say, that God doth not see, but only know, is some­what bold, seeing the Prophet saith, he that made the eye, shall not he see? Psal. 94. 9. And againe, if wee Psal. 94. 9, 10. doe not know that the word to know (as farre as wee are able to conceive of it) is [...] also applyed to God, whilst we avoid the sin of the Anthropomor­phites we may make of God a mentall idoll. And why? because the nature of God is so incomprehensible, that the very Angels doe cover their faces being not able to comprehend his knowing or seeing, much lesse any man. What then must bee our wisedome? to come downe unto his word, where he submits and ap­plies himselfe to our capacity: and if we doe see, we shall finde, that although Gods knowing and seeing be all one in God; yet to us they are not all one, in that sense wherein S. Paul cals the one simple and pure wisedome of God, the manifold wisedome of God; that is, one and simple to God, but manifold to us. Againe, because God is of one, pure, simple and uncompoun­ded nature; his mercy and his justice (saith Augustine) are all one in God; and yet they are not all one to us: nay more, what can be more contrary than his mercy and justice to us, and in us? so likewise although [Page 68] Gods seeing and knowing be all one in God, and al­though they be of so neere affinity, that often times How Gods knowing and see [...] gma be said to differ by two reasons the one be put for the other; yet that unto us there is a difference between them, is evident by these two strong reasons.

First, because the Scriptures doe distinguish be­tween 1 them: for as it is a sin to distinguish where the Scriptures doe not distinguish; for which cause the Schoolmen are justly taxed of all learned Protestants, to have corrupted the Gospel, and all Religion by their idle and curious distinctions not used in the Scripture (whereupon that new distinction between the guilt and the sin, namely, that Christ hath taken away from before his Father, or out of his fathers sight, not the sin it selfe, but the guilt of our sins, that wee by our holy walking may take away the sin it selfe out of Gods sight, is the more worthily to be suspected for a corrupter of the Gospel; because the Gospel of Christ makes no such distinction: saying no where that Christ hath taken away the guilt of our sins; but saying every where, that the sin it selfe, and the effects and punishments thereof are taken away out of Gods sight:) so on the other side, where God doth distin­guish for our capacities, there it is a sin for us not to distinguish. And therefore seeing Gods word in this point doth distinguish, not only in words, as Psal. 94. Psal 9. [...] 10. verse 9, 10. where they are both distinctly set downe, but also in continuall practice, saying no where that God knowes not the sins of his children; but in many places both expresly and equipollently, that he sees no sin in his justified children, by reason that he hath, by the wedding-garment of his Sons righteousnesse, utterly abolished them out of his owne sight: now [Page 69] this distinction, if all men, Devils and Angels would gainesay it, must stand.

The second reason is, because if we doe not by cu­rious 2 prying into Gods incomprehensible nature, cast our selves into a maze, and (as Luther truly saith) by curious speculations of the divine majesty, fall with Lucifer, and lose God, his Gospel, and all together, we may discerne some difference even in nature, be­tween knowing and seeing, both before God, men, and Angels; for to know a thing, is to understand the nature of it, although the thing it selfe be abo­lished, taken away, and have no substance, existence, and being, really before them; but properly to see a thing, is, before God, men, and Angels, to have the thing it selfe unabolished, not taken away, but having existence, and reall being presently before them. As for example, Gen. 1. it is not said that God saw the Gen. 1. 10. light, the Sea, the Sun, and Moon, and other crea­tures, before he had given them an existence, and be­ing: but when hee had given them a reall existence and being before him; then it is said, that God saw them, and saw that they were good. As againe let me in­stance in an example or two: God now knowes the flood that covered the earth, and drowned the whole world; but he now sees it abolished, that is, sees no existence and being of the flood, covering and drown­ing the earth; for if he did, it would soone bee woe with us all: so likewise God knowes the Sacrifices of killing Bulls, and Goates, that were used in his first Church; but now hee sees them abolished in his Church, that is, he now sees no killing of Bulls, and [...]oats in his Church; for if hee did, he should see his Church to be Judaicall. Againe, God knowes [Page 70] what flood of fire shall burne up the world; but yet he doth not see it, by existence and being, burning up the world; for if he did, our houses would he too hot for us to dwell in. Againe, yet more plainely, God knowes both the wicked and good men, that lived up­on the earth a thousand yeares agoe; but he sees them not now living upon the earth: but hee sees the wicked in hell, and the good in heaven, where they have now their existence, and present being before him. Let me adde a proose of Scripture; whilst Nathanaels existence and being was under the Fig-tree, the Godhead of Christ did see him under the Fig-tree; but when hee was come from thence unto Christ, although the Godhead of Christ did then know that hee was un­der the Fig-tree; yet hee doth not say, my God­head doth now see thee under the Fig-tree, but I saw thee when thou wast under the Fig-tree: but now I see thee here before mee. So that see­ing or not seeing hath no relation to any change in God, who is unchangeable, but altogether respect unto the change wrought before God upon the crea­ture. As (to come nearer to examples confirming our present purpose) whilst the existence and being of the Leprosie of Naaman was in and upon him, God did see it in him and upon him, and saw him foule, and le­prous: but when hee was healed, and so his Leprosie abolished, although God knew more perfectly then he what Leprosie he was healed of, yet he did not see any leprie upon him, when hee was healed; but saw his owne new worke of his flesh restored and come to him as the flesh of a young childe: and is it not grosse unbeliefe to thinke that the River of Christs blood is not able to doe as much, and make as great a change [Page 71] in the sight of God upon us mystically above our rea­son, sense, and feeling, in abolishing the lepry of our sinnes, and in making us perfectly holy and righteous from all spot or sinne in the sight of God freely; as the River of Jordan was powerfull by Gods appoynt­ment to abolish from before him the bodily disease; seeing this was but a figure of the other; and seeing the abolishing of the bodily disease was a destroying of the worke of God; but the abolishing of the spiritu­all disease is a destroying of the worke of the Divell? Hereupon I say, and distinguish thus: That God How God knowes the sinnes of his children, and of Reprobates. knowes the sinnes of the wicked and reprobate infinit­ly more perfectly than they themselves doe; and hee knowes the sinnes of his justified Children infinite more perfectly than they themselves doe, according to that confession of David, saying, Who knowes the number of his sinnes? or who knowes how often hee erres? Psal. 19. 12. None but God. And here in is no Psal. 19. 1 [...]. difference betweene the children of God and the wicked: for how could the children of God praise and magnifie God for his abolishing of all their sinnes out of his owne sight, if he did not know what sinnes, and how many he hath abolished? But here in lyes the dif­ference, that God knowes the sinnes of the wicked infinitly more perfectly than they themselves doe, and sees them in them, Iohn 8. 24. because they are not Iohn 8. 24. abolished, and they made perfectly holy and righteous from them all in the sight of God. But although hee knowes the sinnes of his justified children infinitely more perfectly than they themselves doe; yet he sees them abolished out of his owne sight, that is, hee sees none in them, because being clothed with the wedding garment of Christs righteousnesse, they are above our [Page 70] [...] [Page 71] [...] [Page 72] reason, sense, and feeling, not only abolished out of Gods sight, but also are made perfectly holy and righteous and whiter than snow from all spot of sinne in the sight of God freely. Thus God did know the sinnes of Abraham, and left the sense, sight, and feeling of them to abide to himselfe, and before men, for which mendid reprove him, that hee might live by the faith of Gods power in abolishing them out of his owne sight, and not by sense and feeling: And yet they were so utterly abolished out of Gods sight, and hee was thereby made so perfectly holy and righteous from all spot of sinne in the sight of God, that although men did reprove him (as we ought to reprove one ano­ther in love) yet we read not that God tooke notice of any sinne in him; neither did God, being so familiar with him, once rebuke him in all his life after his calling for any one sinne, but did only try and exercise his faith. But why did men rebuke him and not God? because he was not perfectly holy and righteous to his owne sense and feeling and to menward by his sanctifi­cation, but was perfectly holy and righteous from all spot of sinne to Godward by justification; because he was the patterne and Father of them that are freely made so holy, that they are without all fault, and with­out all blame in the sight of God. Collos. 1. 22, 23. So likewise God did know the stingings and poyso­nous Colos. 22. 23. swellings and sorenesse of his people wounded in the Wildernesse with fiery Serpents; and yet when by meerely looking upon the Brazen Serpent they were healed, hee saw no poysonous swellings and sorenesse in them, but saw his new worke of health and strength in them, and saw them goe in this health and strength against their enimies: And shall not the true substance, [Page 73] the Sonne of God, Christ Jesus, figured by that shadow, heale us much more, though above our reason, sense, and feeling, and perfectly abolish all the hellish sores and poyson of the fiery Serpent Satan out of Gods sight; by making us perfectly holy and righteous from all spot of sinne in the sight of God freely? This being so livelya shadow to teach us the power of the true substance Christ Jesus, O let us hold fast the grace so miraculously fignified, but more lovingly by his blood exhibited. And thus much for the difference betweene Gods Knowing and Seeing of sinne. Now let us proceed to other Scriptures objected, which may hereby be the more briefly answered.

CHAP. V. Wherein other Scriptures Objected, are cleered, and answered.

AND first concerning that place Heb. 4. 13. Heb. 4. 13. whereat these Objectors doe so much stum­ble, namely: That all things are open and na­ked to Gods eyes, &c. Which without judge­ment & understanding they hold out like the shield of Achilles strongly against the excellency of free Justi­fication; viz. that the childrē of God are made so per­fectly holy and righteous in the sight of God, that God doth see no sin in them: when as it makes nothing a­gainst it, but rather for it being rightly understood: for it being the Apostles scope in all the third and fourth Chapters to exhort the converted Jewes purged and [Page 74] made pure in the sight of God by Christ alone, Heb. 1. 3. unto constancy in faith, and threatning and ter­rifying Heb. 1. 3. the hypocrites among them with feare of Gods revenging eye, he tels them throughout the whole Epistle, that if they continue sound in the faith, em­bracing Christ constantly as their onely high Priest, with the blood of Bulls and Goats, Heb. 9. 13. purging them Heb. [...]. 13. by himselfe, and cleansing them with his owne blood: then God doth behold them, their consciences, their bodies, their soules, their spirits, and all made pure and clean in his sight, it being open and naked in his sight, that Christ hath with that one Sacrifice, made all them that are sanctified to bee in his sight by justification perfect for ever, Heb. 10. 14. But if they be unbeleeving Heb. 10. 14. hypocrites, distrusting Christs purifying and clensing them from all their sins in the sight of God, and so falling from Christ by unbeleefe; then how hidden and secret soever their unbeleefe and hypocrisie lay for a season; and although they seemed to themselves and others never so holy and righteous by the Mo­saicall purifyings and legall righteousnesse, yet their sins were not abolished out of Gods sight; and so all their unbeleefe and hypocrisie (whatsoever they thought of themselves and what faire shew soever they made for a time to others) yea, all their corruption lay open, manifest and naked to his eyes, with whom (in our profession) we have trifling dealing with him who would at length in due time bring it to light, as being naked in his sight; and so would bee revenged of all unbeleefe and hypocrisie. This place being all one in effect with that which Paul more fully exprosseth in ano­ther [Page 75] place, Tit. 1. 15. saying, To the pure, (namely, Tit. 1. 15. made pure in the sight of God by justification freely) all things are pure; their hearts, their od [...]sciences, their mindes and all are pure in the sight of God; because they are made perfectly good trees in the sight of God freely by justification, and then cannot chuse but declare the same to the eyes of men by sanctification. But to the selfe-deoeiving, unbeleeving hypocrites, though they thinke never so well of themselves, de­ceiving with a faire appearance, and legall zeale and devotion, both themselves and others; yet nothing is pure: but their inward hearts and consciences are de­filed, and all their good and religious workes are ma­nifest and naked, to be in Gods sight abhomination, Hag. Hag. 2. 14. Luke 16. 15. 2. 14. Luk. 16. 15. Thus the Apostle giving to all faith­full Ministers a true patterne of right exhortation: that is, not to mingle and confound the Law and Gos­pell, and so to marre both; but to give pure Law, to whom the Law belongs, and to give true and pure Gospell, to whom the Gospell belongs; and thus to divide the Word of God aright, 2 Tim. 2. 15. for how 2 Tim 2. 15. fearefull a thing is it to say that the sins of Gods re­penting and justified children lie naked to Gods eyes? and to shew what little sight such objectors have of the horriblenesse of the least sin in the sight of God, is notably expressed by that industrious labourer in the Lords Garden; speaking of Christs being cruci­fied Perk. upon the Creed. naked upon the Crosse, and saying thus: ‘that Christ was crucified naked, came to passe by the goodnesse of God, that we might have a remedy for our spirituall nakednesse: which is when a man hath his sins lying open before Gods eyes, and by reason thereof hee himselfe lyeth open to all Gods judge­ments: [Page 76] so were the Laodiceans blind and naked; so the Israelites that made the Golden Calfe were naked; &c. that is, first their sinnes lay naked and open before God; and secondly, by reason of their sinnes, they themselves are subject to his wrath and indignation. Now Christ was crucified naked, that hee might take away from us this spirituall nakednesse; and also gives us the garment of righteousnesse to cloath us withall in the presence of God, called white rayment, Revel. 3. 18. because our nakednesse, that is sin, makes Revel. 3. 18. us more vile in the sight of God, than the most loath­some creature that is, can be unto us; untill we have put on the righteousnesse of Christ, to cover the de­formity of our soules, that we may appeare holy and without spot before God.’ Thus saith hee, and thus all things are naked; that is, both the hidden and mysti­call perfect purenesse, and cleannesse of the godly in the sight of God by Justification; and the hidden and secret foulnesse and hyprocrisie of the wicked; even all things are open and naked in his sight. Obj. out of Ps. 139. 2.

The same answer in effect, cleers also the objection out of Psalme 139. Thou knowest my sitting down and my rising up, &c. knowest all my thoughts: Ergo (say these Objectors) he sees some wicked thoughts. To which I answer, as I did before; true it is, that God both Answ. knowes and sees the sitting down and rising up, &c. that is, all the thoughts, all the words, and all the deeds of all men, both good and bad, when and where­soever: but yet with this great difference, that he sees them like I erenties two baskets of figs; whereof one was exceeding good, and the other was exceeding bad, Ierem. 24. 2. For the Justified children of God, and [...]rem 24. 2. two [...] of hgs. all their thoughts, words, and deeds, are exceeding [Page 77] good in the sight of God, not to their sense and feeling by the perfection of their Sanctification; for so not some are wicked before God (as is here objected) but all are wicked Rom. 4 5. because although that be a Rom. 4. 5. good foundation of a godly life, unseperable from Justification, which S. Iohn laies, saying; He that is born of God sinneth not, neither can sinne; because the seed of God abideth in him, 1 Ioh. 3. 6, 9. that is he can­not 1 Iohn 3. 6. 9. choose but wrestle and strive against all sin both in himselfe and in others, and zealously follow holi­nesse; Tit. 2. 14. Yet this foundation of their sanctifi­cation Ti [...]. 2. 14. is too weak to make them, & all their thoughts, words, & deeds exceeding good in the sight of God; because all their righteousnesse & goodnesse of Sancti­fication is by reason of the imperfection thereof, if it should be beholden out of Justification, but as a men­strous cloath, that is very wicked & mortall sin; And the more any man is not an hypocrite, the more with S. Paul, Rom. 7. Rom. 7. he feels, & bewailes, & condemnes not some (as is here objected) but all his best thoughts, best best words, & Dan. 9. 5. 20. Esay 64. 6. best deeds of great wickednesse, Dan. 9. 5. 20. Esa. 64. 6.

But how then come all the thoughts, words, and Quest. deeds, of Gods Justified children to bee exceeding good in Gods fight?

I answer, by the perfection of their Justification; Answ. Iustification maketh the whole course of life to be pure and ac­ceptable. whereby not only their persons are Justified; that is, of unjust are made just, that is perfectly holy and righteous in the sight of God, which is to be exceeding good: but also all the figs in the basket; that is, all their thoughts, all their words, and all their deeds are justified in the sight of God; that is, all the evill of all their thoughts, words, and deeds, and all the im­perfections of their Sanctification are mystically, [Page 78] that is, above their reason, sense, and feeling, utterly abolished out of Gods sight, and all their thoughts, words and deeds; are made perfectly holy and righteous from all spot of sinne in the sight of God freely? is not this to bee exceeding good? And this is manifest by the foresaid saying in Titus, To the pure, all things are pure: all their thoughts, all their deeds, their rising up, their lying down, their standing and their walking, and all is pure in the sight of God; which unseperably and unfallibly brings forth Sancti­fication also, manifesting and declaring this Justifica­tion more and more to their sense, and feeling, and also to the eyes of others, to the glorifying of God for the same outwardly also, Matth. 5. 16. Hereupon (al­though Matth. 5. 16. this benefit was vailed and lay more hid in his dayes as shall be (further shewed hereafter) yet here­upon (I say) did David in Psalme 139. glory with Psal. 139 17. such comfort and boldnesse in Gods spying out all his wayes; not glorying in the perfection of his San­ctification, that that was able to endure such search­ing into, and tryall in Gods sight; for so to think were Pharisaicall and Papisticall; because of his own righteousnesse of Sanctification and holy walking, hee speaks clean contrary in other places, saying, If thou dost search and marke what is done amisse, O Lord, who might abide it? Psal. 130. 3. And againe; By his righ­teousnesse Psal. 130. 3. of Sanctification and holy walking, shall none living be found righteous, Psal. 143. But hee rejoyced Psal. 143. 2. in a glimmering sight of Justification, that he and all his righteousnesse, and rising up, and lying down, was made righteous, acceptable and pure in the sight of God, in the righteousnesse that should fully be revealed and exhibited in the Messiah to come; collecting by [Page 79] his sincere holy walking as by the plainest evidence of those dayes, that he was justified in the sight of God, Thus in the vertue and power of Justification only, are all the thoughts, words, and deeds of Gods Justi­fied children, like the sacrifice of Abell, that is excel­lent in the sight of God, Heb. 11. 4. Thus did Christ H [...]b. 11. 4. testifie of Nathanael, saying, Behold a true Israelite in whom is no guile; that is, (as the Hebrew phrase sig­nifieth) no sinne, Esay, 53. 9. not by the perfection of his Esay 5. 9. sanctification, although the truth of his sanctification, and sincere holy walking was a manifestation thereof outwardly: but by the vertue and power of free Grace by I ustification, and that word of free promise, saying, The iniquity and sinnes of the true Israell shall be sought for, but there shall be none, Ierem. 50. 20. Thus by free Iu­stification Ierem. 50. 20. only, in all the rising up and lying down, and being of Nathanael under the fig-tree did the God­head of Christ see a true Israelite in whom was no guile, Ioh. 1. 47. The same is likewise evident in Abra­ham, that although his rising up, and lying down, had Ioh. 1. 47. many even outward sins, and all his thoughts, words, and deeds had many imperfections of Sanctification; yet (as I said before) God saw them all abolished out of his sight, by his rejoycing in the day of Christ, Iohn 8. 56. Ioh. 8 56. whereby God was so farre from seeing Abraham to have one spot or wrinkle of sin, or any such thing in his sight, Ephes. 5. 27. Colos. 1. 22. that hee not only did not (as Ephes. 5. 27. Coloss. 1. 22. S. Iames speaks) cast him in his teeth with any sin; but also when in outward appearance hee seemed to lye in his distrust, lying and dissembling, & equivocating that his wife was his sister, even then did God power out many needfull blessings upon him, as sheep, and oxen, and he-Asses, and men-servants, and maide-servants, and shee-Asses [Page 80] and Camels; and plagued Pharaoh and his house; Pharaoh and the King of Gerar. and received his prayer for the removing away of judg­ments from the King Gerar, when the heathen King seemed in that action more sincere, just, and righteous than hee; because even then, though mystically to us, yet truly all his thoughts words, and deeds, all his rising up and lying down, were made perfectly holy and righteous from all spot of sinne in the sight of God freely. Thus did God alwayes see Abraham a true Abraham in whom, in his sight, was no guile; so excellent a thing is Free Iustification.

But on the other side, of them that are not Justified, Actiōs naught with out Iusti­fication. although their actions be as sincere, as was the King of Gerars, yet God both knowes and sees all their ri­sing up and lying downe; that is all their thoughts, words and deeds, to bee like Ieremies other basket of figges exceeding bad; their sincerest thoughts and acti­ons nothing profitting them, except Iustified Abra­ham pray for them; because God sees in all their best thoughts, best words, and best deeds, nothing but sin, although in some more sin than in others, accor­ding to that saying, Prov. 21. 27. The sacrifice or Prov. 21. 27. prayer of the wicked is abhomination, (when he bringeth it with his good minde) how much more when he bring­eth it with a wicked minde? And all because their sins are not abolished out of Gods sight, nor they made perfectly holy and righteous from all sinne in the sight of God freely; and so both they and all their best seeming, Luk. 16. 15. very holy, sincere, good works are sin, loathsome and abhomination in the sight of God, as these Scriptures fur­ther Tit. 1. 15. 16. Pag. 2. 15. Obj. out of Psal. 51. 4. prove, Tit. 1. 15, 16. Hag. 2. 15. Luk. 16. 15.

The next place of Scripture much stumbled at, is Ps. 51. 4. where David saith, Against thee only have I sinned [Page 81] and done evill in thy sight. As also that place of Scrip­ture, Psal. 90. 8. Thou hast set our iniquities before and Psal. 90. 8. thee, and our secret sinnes in the light of thy countenance: ergo, the children of God are not freely made so per­fectly holy and righteous from all spot of sinne in the sight of God, that God sees no sinne in them.

To which I answer, that the true cause of stumb­ling Answ. at these, and such like places, is for want of dis­cerning, and rightly distinguishing between the voyce of the Law, and the voyce of the Gospel; between the voyce of Gods children, judging of themselves in their temptations according to their sense and feeling, and their voyce of Faith. For in the first of the foresaid places, David being also at that time under the School­mastership of the Law, Galat. 4. 1, 2. doth plainly pro­nounce Gal. 4. 1. 2. his dangerous case by the Law, and judging ac­cording to his present sense and feeling, what hee was to finde at Gods hand by the Law; in which sense he saith in an other place, I am cast out of thy sight. Psal. 31. 22. And so if wee judge according to the Law, it is que­stionlesse that all our sins are in Gods sight: and (as it there followes, shewing plainly that the saying is le­gall) God is cleere when he judgeth us for the same, to misery, death and damnation; but in the seventh he makes a flat Antithesis and opposition between this state, and that there expressed; saying, Purgeme with Hysop, and I shall be clean; wash thou me and I shall be whiter than snow. And this is the voyce of the Gospel, and faith.

Now all the Question is, what sin God saw in Da­vid, Quest. when he had obtained this request, and was from all spot of sin in the sight of God, made whiter than snow? which now to us is fully exhibited by Christ [Page 82] under the time of the Gospel; against which wee should not wrangle; but for which we should now leap for joy. So likewise concerning the other place of Scripture, viz. Thou hast set our secret sinnes in the light of thy Countenance.

This sentence is also meerely legall, describing our Answ. misery in the state of nature, and by the law: and as the children of God consider themselves in them­selves, and doe judge of themselves, according to sense and feeling, which is contrary to faith, and the state that they are in by faith: for that Psalm consisting of two principall parts; in the first part to the twelfe vers, Moses describeth and bewaileth our miserable case, that all men are in by nature, and by the Law, as the words in the precedent, and subsequent verses doe ful­ly shew; namely, that wee pine away in the anger of God, and are consumed in his wrath: For which Au­gustine maketh this saying all one with that place, that describes our lost state, in the Second to the Ephes. say­ing, Ephes. 2. 1. 2, 5. We were by nature the children of wrath, as wel as others. And whilst we are in this case of nature, it is no que­stion, but that God sets all our secret sins in the light of his countenance, and so are consumed in his wrath. But in the second part of that Psalme, Moses apprehen­ding by faith the restoring of man again by the Messiah to come, doth pray for the performance, & full accom­plishment of the same, in that God would be pacified towards his servants, & fil us with mercy in the morning. And now by the blood of Christ, whereby the day spring from on high hath visited us, all our secret sins are utter­ly abolished out of his sight; whereby all anger and wrath (as the Apostle saith) is slaine, Ephes. 2. 16. Ephes 2. 16. And the nature of all our crosses, afflictions, and even [Page 83] of death it selfe, is hereby as greatly changed, as was the water, which at the marriage at Caana was turned Iohn 2. 9. 10. into wine: but that every man hath the benefit, fruit, and experience hereof, according to his faith, Mat. 9. Math. 9. 29. 29. Heb. 11. This is to preach the Gospel, this is to Heb. 11. 6. Mark 16. 15, 16. Rom. 10. 15. make our feet beautifull in bringing the glad tidings of peace, and the glad tidings of good things. But if wee Ministers of the Gospel (as some faile too dangerously The main dif­ference be­tween Law & Gospel. Luth. in Galat. 3. 2. herein) doe not wisely discerne, and heedfully distin­guish between such voyces of the Law, and the voyce of the Gospel, especially in this essentiall difference: That the Law only teacheth what we ought to doe; but the Gospel teacheth what we ought to receive; Therefore the Law and the Gospel are two contrary doctrines: for Moses with his Law is a severe exactor, requiring of us by feare, and hope of reward, what we should work, and that we should give: briefly it re­quireth by precepts, and exacteth by threatnings: Contrariwise, the Gospel giveth freely, and requireth of us nothing else, but to hold out our hands, and to take that which is offered. Now to exact, and to give, to take and to offer, are cleane contrary, and can­not stand together: because the voice of the Gospel standeth only in freely receiving good things of God L [...] in Galat. 3. 12. to the praise of the glory of his grace. Contrariwise, the Law and works consisteth in exacting with threats, in doing by works, and in giving to God; but faith and the voice of the Gospel requireth no works of us, or that wee should yeeld and give any thing unto God, but that wee beleeving the promise of God, should receive of him: As Abel offering his sacrifice, giveth unto God: but he beleeving, receiveth of God. Whereupon the voyce of the Law exacteth and con­straineth [Page 84] men to holy walking by feare of punishment, and hope of reward, and maketh Hypocrites; but the voice of the Gospel constraineth to holy walking by love, and maketh true Christians. And if this diffe­rence be not marked in reading the Scripture, and di­stinctly applied to due persons in preaching, the Law and the Gospel are mixed and confounded together; and so neither true Law preached, nor true Gospel; but an hot [...]hpotch of both, to the marring of both; just like the mingling and mixing together of water and wine, which maketh flash matter of both, and is re­jected of God, Esay 1. 22. And therefore most worthy Esay 1. 22. of often reading, and faithfull remembrance for the avoiding of divers inconveniences, is that Treatise in the book of Martyrs, united by English Professors to Scottish Patrick places, concerning the true discerning, right distinguishing, and fit applying of the Law and the Gospel, to the quite overthrowing of Popery, plainly shewing, that as the Law and the Gospel are joyned together in both the Testaments, as well in the new, as in the old; so they ought in a mixt congre­gation to be joyned together in preaching; but yet distinguished to divers persons, applying the Law to whom the Law belongs, and applying the Gospel to whom the Gospel belongs; and so to divide the Acts and Mo­numents upon Patricks pla­ces. word of God aright. But because commonly the greatest multitude doe lie under the Law; therefore doth Christ and the Apostles (as it is there said) much and often supply the part of Moses: And as Christ himselfe untill his death was under the Law, (which Law he came not to break, but to fulfill) so his S [...]rmons, for the most part, runne all upon the per­fect doctrine and works of the Law, shewing and [Page 85] teaching what we ought to doe by the right Law of justice, and what danger ensueth in not performing the same. All which places, though they be contained in the book of the new Testament, yet are they to be referred to the doctrine of the Law. As for example, where Christ thus preacheth: Blessed are they that are pure in heart, for they shall see God, &c. Mat. 5. Againe, Math. 5. 3. Except yee become as little children, yee shall not enter into the Kingdome of heaven, Mat. 18. Item, Not Math. 18. 4. every one that saith, Lord, Lord, but he that doth the will of my father shall enter into the Kingdome of heaven, Mat. Math. 7. 21. 7. Item, the parable of the unkinde servant justly cast into prison, for not forgiving his fellow servant, Mat. 18. The casting of the rich glutton into hell fire, Math. 18. Luke 16. Item, He that denieth me before mea, I will Luke 16. 23. deny him before my Father, Luke 12. these with many Luke 12. 9. other such like places revealing sin, and threatning punishment doe (I say) pertaine to the doctrine of the Law. So then to know when the Law speaketh, and when the Gospel speaketh, and skilfully to dis­cerne the voyce of the one from the voyce of the other, that neither preachers nor hearers take the Law for the Gospel, nor the Gospel for the Law; this rule is to be observed, that when there is any morall work commanded to be done upon paine of punishment, or upon promise of any reward either temporall or eternall; there is to be understood the voyce of the Law. Contrarywise, where the promise of life, favour, salvation or any blessings and benefits are offered unto us freely, without all our deservings, and simply without any condition annexed of any Law, either naturall, ceremo [...]iall, or morall; all those pla­ces, whether they be read in the old Testament, or in [Page 86] the new, are to be referred to the voice and doctrine of the Gospel: hitherto this witnesse: which rule Two Vses of [...]. diligently observed, hath especially these two excel­lent uses.

First, it serves to apply the Law, and the Gospel 1 rightly, to their right due persons; as not to give the mourning gowne to a mar [...]ying person, and the wed­ding-garment to a funerall corps; but to give the mourning gowne to the funerall corps to whom it belongs, and the wedding-garment to the marrying person to whom it belongs.

Secondly, it serves to give to each their due proper 2 force, strength, and power, as to the Law her due ter­rors and severity, being altogether killing; and to the Gospell her due sweetnesse and glory, being altoge­ther quickning. But if Preachers neglect this rule, and so taking the Law for the Gospel, and the Gospel for the Law, doe confound them by mixing and mingling them together, either in their essence, or objects, or end; either directly and professedly, as the Papists doe, or indirectly by preposterous urging men to a con­strained righteousnesse by legall terrors, then (as Lu­ther truely saith) they pervert the Gospel, and become the Ministers of the Divell: And yet (saith he) such perverters of the Gospell can abide nothing lesse, then to heare that they are perverters of the Gospell, and the Apostles of the Divell; nay rather they glory above others in the name of Christ, and boast them­selves to be the most sincere Preachers of the Gospel: But because they mingle the Law with the Gospell, they must needs be perverters of the Gospell: because it doth not only blemish and darken the knowledge of Grace; but also it doth take away Christ, with all [Page 87] his benefits, and utterly overthroweth the Gospell.

The next place of Scripture likewise objected, is Rom. 7. viz. That Paul was a man as perfectly justified as any: and yet he complaines of sin in himselfe, and Rom. 7. 24. Objected. saith, O wretched man that I am, who shall deliver me? ergo, The children of God are not made so perfectly holy and righteous from all spot of sin in the sight of God, that God sees none in them.

To which I answer, that all ought to have that fee­ling Answ. in themselves that Paul had; but yet the argument followes not, because it is not Saint Pauls intent in that place, to discribe in what state he and the justified children of God doe stand in the sight of God; but what he and all the true children of God by the imper­fection of their sanctification doe feele in themselves: For hee there describing the battle that is in Gods children betweene the flesh and the spirit, doth shew that whilst they looke into themselves and compare the imperfection of their sanctification with the per­fection of the spirituall Law of God, they doe finde and feele no good thing in themselves, but meere wretchednesse: which makes them so much the more to goe by faith wholy out of themselves, and in the sight of God to be found only in Christ, and in his righteousnesse, Phil. 3. 9. Whereby all those sins and Phil 3 9. imperfections of their sanctification, that they feele in themselves as a menstruous cloath, are above their sense and feeling utterly abolished out of Gods sight by justification, and they made from all spot of sin per­fectly holy and righteous in the sight of God freely. Which the Apostle testifies in another place, saying, He that knew no sinne was made sin for us, that we being translated into him might be made the very righteousnesse [Page 88] of God, 2 Cor. 5. 21. this is their state in the sight of 2 Cor. 5. 21. God: For indeed (as I said before in the answer to the first objection) what place is there for faith to beleeve that we are thus perfectly holy and righteous in the sight of God, if we did not feele the contrary in ourselves? and how may they that are of faith, with faith­full Abraham bee blessed, Galat. 3. 9. if they feele no Gal. 3. 9. wretchednesse in themselves, which feeling must con­tinue untill having gotten the victory by faith, they triumph in the experience of Gods truth? And therefore should these objectors not only fixe their eyes upon the battel, but looke also upon the ensuing victory: for after this battel betweene feeling and faith, pre­sently followes the victory; the Apostle not only giving thanks to God that he was delivered by Christ Rom. 7. 25. but also shewing wherein that victory did Rom. 7. 25. consist, both in the cause of it, and in the effects of triumphing: the effect of triumph in these words: Now then there is no judgement, no punishment, no con­demnation to them that are in Christ Iesus: The cause why, followes, because the righteousnesse of the Law, though not inherently and actively of us, yet objective­ly and passively is fulfilled in us, Rom. 8. 4. whereby Rom. 3. 5. 4. above our sense and feeling, we are made perfectly holy and righteous from all spot of sin in the sight of God freely. Which (as I said before) contrary to their sense and feeling is the state in which they stand (Rom. 5. 2.) com­pleat Rom. 5. 2. in the sight of God, Colos. 2. 10. Colos. 5. 10. 1 Iohn 3. 20. Objected. Clered and ex­pounded.

The next place of Scripture, by which they will seeme to triumph, is 1 Iohn 3. 20. where Saint Iohn saith, If our hearts condemne us (of sinne) God is greater than our hearts, and knowes all things. Which objecti­on although I might easily without absurdity put off, [Page 89] with the former distinction betweene Gods knowing and seeing: yet because the true meaning of the Apostle makes strongly for the present truth, which they think by misunderstanding the same to make strongly against it; therefore is this place to be further opened: Here­in lying their error, that they apply this to the justi­fied children of God, which is spoken of the wicked and hypocrites: for Saint Iohn setting downe in all that Epistle, the markes of discerning true Christians from hypocrites, both the verse going afore, and the verse following after doe plainely shew, that the twentieth verse is spoken of hypocrites: The true meaning whereof is this: If our hearts, that is, our con­sciences doe accuse and condemne us of willing practi­sing any sinne; it declares, first, that we are blinde, and see not what an infinite horrible thing the least sinne is in the sight of God, that it cannot be abolished, but by the blood of the Son of God, and yet dare wil­lingly practise it. Secondly, the accusation, terrors, and condemning of conscience for the same shew our unbeleefe, that we doe not truely trust Christ, that he with his blood alone hath made us cleane from all sin in the sight of God, and so rob Christ of his glory; not beleeving that by cloathing us with his owne righ­teousnesse, of unjust he hath made us just, that is, per­fectly holy and righteous from all spot of sin in the sight of God freely, whereby all accusation, terrors, and con­demning of conscience would cease, and end in peace; for being justified by faith, wee have peace towards God through our Lord Iesus Christ, Rom. 5. 1. Thirdly, by Rom. 5. 1. our willing practising of any sin, we are unthankfull for so great benefits literally professed; and so being blinde, unfaithfull, and unthankefull in Gods covenant, [Page 90] we are hypocrites: and then that sin that our evill con­demning conscience doth accuse us of, being not abolished, is much more odious in Gods sight: yea, although wee flatter our selves thinking and seeming to our selves to be, for all this, true Christians: yet God knowes and sees all our unbeliefe, distrust, un­thankfulnesse and hypocrisie, much more than wee our selves doe, and must needs much more condemne us, than our owne accusing evill consciences; he being so infinite in knowledge, and perfect in justice, and as the fountaine of righteousnesse hating so infinitely all unrighteousnesse. But then in the next verse follows the antithesis or contrary description of a true Chri­stian, saying, Beloved, if our conscience doth not con­demne us, then have we boldnesse towards God: that is, if the peace of conscience casting out the accusations, terrors and condemnings of conscience, doe reigne in your heart, then it shewes plainly, that in truth Phil. 4. 7. Colos. 3. 15. you yeeld to Christ the glory of his blood and righ­teousnesse in making both you and your consciences of unjust just, that is, perfectly holy and righteous from all spot of sinne in the sight of God freely; and so are no hypocrites in the Covenant of God; because he hath made you good consciences quitting and excusing you of all sin two manner of wayes.

First by Justification, that not only cleeres your 1 conscience from all sin, and condemning terrors for the same; but also makes you and your consciences perfect in holinesse and righteousnesse freely to God­ward, and in the sight of God; as the Apostle testi­fieth, saying, that the blood of Christ hath made our consciences so cleane, that we are made holy and per­fect concerning the conscience, Heb. 9. 9. 14. whereby Heb. 9. 9. 14. [Page 91] being once purged with Christs blood, wee have no more conscience of sinne, Heb. 10. 2. 14. that is, no more Heb. 10. 2. 14. accusations, terrors, and condemnings of conscience for sin; because (as it was said before) Being justi­fied by faith, that is, made perfectly holy and righteous from all spot of sinne in the sight of God freely, wee have peace towards God through our Lord Iesus Christ. Where­upon ariseth a threefold boldnesse; as first, Abrahams A threefold boldnesse a­riseth from true justifying faith. friendship and familiarity with God: secondly, a bold­nes to promise to our selves from God all good things, both temporall and eternall: and thirdly, boldnesse to pray for the same, with assurance to receive whatso­ever we ask; because the prayer of a righteous man, that is made perfectly holy and righteous in the sight of God freely, cannot but availe much, I am. 5. 15, Iam 5. 15, 16, 17 16, 17.

And as our consciences are thus made good to 2 God-ward by Justification; so secondly they are made good to men-ward by Sanctification; because when we see that the least sin is such an infinite horri­ble thing in the sight of God, that we must needs be made cleane from all spot of sin in the sight of God, though it cost the price of the blood of the Son of God to effect it: then we keep his Commandements, and doe those things that are pleasing to God zea­lously in the sight of men also. Therefore to con­clude with S. Iohn, This is the Commandement of all Commandements, that we beleeve in the name or power of Iesus Christ, that of unjust he makes us just, that is, perfectly holy and righteous in the sight of God freely; by which we practise all Commandements, and so doe manifest that wee have the holy Ghost, and are not hypocrites neither towards God by Justification, nor [Page 92] towards men by Sanctification.

To the next Scriptures, viz. that God saw sin in the justified Church of the Corinths, and punished them for the same, 1 Cor. 11. and also in the Churches of 1 Cor. 11. 30. Asia, Revelat. 2. and 3. ergo the children of God are Rev. 2. and 3. objected, and cleared. not made so perfectly holy and righteous from all spot of sinne in the sight of God freely, that God sees no sin in them: I say, that as this is a Papisticall cavill also objected against the Protestants defending the per­fection of free Justification; so doe I answer with the Protestant Antagonists, that these examples, when people and whole Churches are alleaged, as the Co­rinths, the Churches of Asia, and the Church of the Hebrews, and such like; they alter the question, and come not within the compasse of that whereof we speak: for it is one thing to speak of the Justifi­cation Iustification of a Church and a particular man different. of the whole body of a people, and another thing to speak of the Justification of one particular man; because a true particular child of God is justified absolutely, but an whole Church or Nation is not justified absolutely, but respectively; Some in the same, and sometime the greater multitude falling a­way, and are collectively reproved being Reprobates: in which sense Paul said, that all Asia was turned away from him, 2 Tim. 1. 15. Againe, othersome may bee 2 Tim. 1. 15. in the dead generall calling of Christianity of Gods election, but not yet effectually called, nor justified, Bearing a name that they live, but they are dead, Revel. 3. Revel. 3. 1. 1. Such were they of whom the Apostle speaketh, saying, some have not the knowledge of God, I speak this to your shame, 1 Cor. 15, 34. Such also were the luke­warme 1 Cor. 15. 34. Laodiceans, that were not yet cloathed with the white raiment, that their filthy nakednesse do not [Page 93] appeare, whom yet in love, for the Election sake, Christ rebuked, and willed to get on the white gar­ment, that their filthy nakednesse might not appear before Revel. 3. 17, 18, 19. him, Revel. 3. 17, 18, 19.

Againe, other some although they be justified, and thereby all their sins utterly abolished out of Gods sight; yet they finde the fruits, effects, benefits, experi­ence, and comforts of the same, but weakly, according to their weak faith, wherby they are exercised with ma­ny crosses, and afflictions, to the raising up of their faith to apprehend more fully the Grace of Justification, that hath abolished all their sins out of Gods sight: such (as it appeares) were those Corinthians, of whom the Apostle speaketh in that eleventh to the Corinthi­ans, saying, For this cause many of you are sick, and many weak, &c. For what cause? namely, because you dis­cern not the Lords body. Here was weak faith, accord­ing to which they found agreeable that great axiome of the Gospel, Bee it unto thee according to thy Matt. 15. 2 [...]. faith.

But fourthly and lastly, some are absolutely justifi­ed, and these are they that are here spoken of properly: such were those few names in Sardis, which had not de­filed their garments, that is, they had not mixed and cor­rupted Free Iustification, whereby they walked with Christ in white, that is, in the glory of the same, for they thereby are worthy, Revel. 3. 4. Such also are those Revel. 3. 4. Revel. 7. 9, 13. great multitudes of all Nations, spoken of Revel 7. which were cloathed with long white Robes, viz. Of Christ righteousnesse; and had Palmes of victory over sin, death, the Devill, and all euils in their hands of faith. And cry with a loud voyce, that is, joyfully and zealously, saying, salvation commeth of our God, that sitteth upon the [Page 94] Throne, and of the Lamb, that is, withdrawing utterly from their works, and ascribing the whole cause and glory of their salvation, only and alone to God the Father, and to his Sonne Iesus Christ. And they have washed and enlarged their long Robes, that is, they have extolled, dignified, and magnified the glory of Free Iu­stification, as Paul did, 2 Cor. 3. 7, 8, 10, 11. saying, If the 2 Cor. 3. 7, 8, 10, 11. ministration of condemnation were glorious; much more doth the ministration of righteousnesse exceed in glory. And againe, I count all things losse, and doe judge them to bee dung, that I may be found in Christ, not having mine own righteousnesse of sanctification, by my walking after the Law, which is but dung; but the righteousnesse which is of God by the faith of Iesus Christ, Philip. 3. 9. more­over Psal. 3. 9. these have made their long Robes white in the blood of the Lamb; that is, they beleeve that the blood of Christ, hath made them in the sight of God from all sin whiter than snow, Psal. 51. 7. and so hath made them Psal. 51. 7. perfectly holy and righteous from all spot of sinne in the sight of God freely. For thus hath Christ washed us from our sins in his blood, Revel. 1. 5. Therefore are Revel. 1. 5. these in the presence of the Throne of God, that is, under his most loving and safe protection, Psal. 91. & Ps. 121. Psal. 91. 1. Psal. 121. 5. And they serve him day and night in his Temple, that is, continually and zealously in his true Church. And hee that sitteth in the Throne of power and glory, will dwell among them, that is, will manifest and declare himselfe and his goodnesse among them more and more, Psal. 103. 7. These are they that are absolutely justi­fied; Psal. 103. 7. and these are the matter and argument of this Treatise.

The last place of Scripture, but not the least pressed, is 2 Cor. 12. 7, 8. objected and cleared. 2 Cor. 12. 7, 8. viz. Paul both had the remnants of sin [Page 95] in him, and also prayed thrice, that the same might depart from him: ergo, the Justified children of God are not made so perfectly holy and righteous, that they have not one spot of sinne in the sight of God. To which I answer, that although this might bee referred to the former objection out of the seventh to the Rom. where it is fully answered; yet because it is so much urged, it is not amisse to open this place more fully, that these Objectors may see how carelesly they trifle with the Scriptures; and so take Gods Name in vaine, in alledging, by their ignorance, that so much against the truth, which being throughly marked makes stong­ly for the truth. True it is, that Paul and all the true children of God both have and feel the remnants of corruption dwelling in them; yea, and the more grace they have, the more by their true hatred of sin, and love of righteousnesse wrought in them by their Sanctification, doe they feel sin to bee like a thorn or splinter run into their flesh; whereby they cannot choose, but pray thrice, and thrice, and thrice; that is continually groan by the vigor and force of their E­vangelicall, continuall, true repentance, and still sigh to be freed from the same; of which although God doth not, for the exercise of their Faith, free them to their sense and feeling, untill the time of their appoin­ted change; yet doth he call them by his Word and Spirit, to see better and better by the eye of faith, that Two advan­tages by being healed from sin. he hath perfectly healed them thereof in his own sight, before they pray; as if he said, yea I have healed thee with a twofold or double advantage, both to thee, and to me.

For first, my Grace (of Justification, which is the Mother and abundant grace, of graces, Rom. 5. 15, 17.) Rom. 5. 15, 17. [Page 96] is sufficient for thee; that is, although mystically above thy sense and feeling, that thou maist not live by sense and feeling, but by faith of my power, yet truly it makes thee sufficiently righteous in my sight: How sufficiently? that is, perfectly holy and righteous, from all spot, or wrinkle of sin, or any such thing in my sight freely, Eph. 5. 27. which thy sanctification can never effect and Ephes. 52. bring to passe; is not this to be sufficiently righteous?

Againe, thou art not only made sufficiently righte­ous in my sight: but also the second advantage is, that hereby my power is made perfect in thy weaknesse; that is, when thou feelest nothing but weaknesse and infir­mitie in thy selfe, then for mee notwithstanding, to make thee sufficiently, and perfectly holy and righteous, from all spot of sin in my sight freely; herein my power is mightily magnified: for if thou hadst no sin in thee to thy sense and feeling, how couldst thou live by faith? and how couldst thou above thy sense and fee­ling bee made perfectly holy and righteous in my sight, from that which thou hast not? Thus it is plaine, that although God knowes the sin that dwels in his sanctified children, yet hee sees them abolished out of his own sight; and sees them sufficiently and per­fectly holy and righteous from all spot of sin in his own sight, and sees, and defends his power to be there­in greatly magnified. Which wrought such true con­tentment in S. Paul, in the midst of all his infirmities, that he cryed out, that hee rejoyced in his infirmities, that this power of Christ in Justification might dwell in him, whereby hee came to feele this Miracle even of contraries to be reconciled together in him; name­ly, that when hee was weak, then was he strong. Which when wee begin to feele to work in us also, then doe [Page 97] we truly begin to live the life of faith.

Thus having blown over these clouds of their doubts obscuring in their minds the bright Sunne of Free Iustification, arising of the soggy mist of mis-un­derstanding these Scriptures, let us now proceed to the second ranke of objections, as followes.

CHAP. VI. Wherein is contained an answer to the objection of the examples of David, and such like persons as were Iustified; and yet God saw, and took notice of sin in them, and punished them for the same.

THe second rank of objections is mustered to­gether, of the examples both in the old and new Testament of such persons, as were Justified, and yet not withstanding God saw sin in them, and pu­nished some of them also for the same; ergo, the chil­dren of God are not made by Justification, so perfectly holy and righteous, that they have no spot, or wrinkle, in the sight of God; concluding with an epiphonema, or acclamation how it comes to passe, that God should see sinne in them, and not in us. To which I answer, that although this doubt is most plainly cleered both by the expresse Scripture it selfe, and by the common consent of the best orthodox Writers in the Church; yet through little understanding and marking, and lesse practise of the same, not only the Papists (especi­ally pressing the example of David) do greatly stumble, [Page 98] to the overmuch dignifying and extolling of works; A threefold difference of the time of the Church. but also some Protestants doe dangerously halt here­in. But how is it cleered? I answer, By a threefold distinction, and difference of time, for distingue tem­pora (saith Augustine) & loca contraria conciliantur; that is, distinguish the times, and then places and things that seem contrary, wil be reconciled. Now these three severall times were these: first, the time of the Law, secondly, the time of Iohn Baptist, and thirdly, the time of the Gospel; the difference whereof is this, that the first time was glorious; the second, more glorious; and the third time was most glorious of all.

For first, the time of the Law was glorious, be­cause 1 First the time of the Law. Heb. 13. 8. Jesus Christ was in the same; yesterday, and to day, and the same for ever, Heb. 13. 8. Whereupon David said even in his dayes, That great and glorious things are spoken of thee, thou City of God, Psal. 87. 3. Psal. 87. 3. But yet both Christ, and these glorious things, were vailed; yea and greatly obscured, and darkned: but how? or with what vaile? even with the bondage terrors, and legall government, not only of the Cere­moniall Law (as the Papists hold) but also of the mo­rall Law, whereby sinne was severely taken notice of, and also punished sharply in Gods children. For they having then but a little glimmering under types, fi­gures, and shadowes of the glory of Free Iustification, and of the other glorious benefits of the Gospel and good things to come, Heb. 10. 1. for supply whereof Heb. 10. 1. they were chiefly driven to righteousnesse, with the legall rigour and government, wherein God was eager in all the Old Testament to exact, and extort their good works, and righteous living; to this end, great­ly magnifying and extolling, the legall righteousnesse [Page 99] of holy and righteous living; promising and giving large temporall benefits, whilst they did them, Deut. Deut. 28. 28. And not only severely threatning the failers in in them, Levit. 26. but also sharply whipping the diso­beyers, Levit 26. being with the same Majestie that he spake unto them ten the Commandments in thundering and lighte­ning; suddenly ready also, to take vengeance on every offence, both upon good and bad, with sterne and horri­ble punishments. Thus was Moses for an unadvised word, not only typically, but also legally and morally strucken with death, that hee entred not into the land of promise; thus was Vzzah strucken dead, for staying up the Arke; thus was Ionah cast into the Sea; thus was Eli his neck broken, for not correcting his children; hence came their Captivities, and carry­ing away into Babilon: Hence came their terrible Fa­mines, whereby the mothers were driven to eat their own children; with such like examples innumerable, the whole preaching of the Prophets running chiefly up­on this straine: Hereupon it was, that the Apostle said unto the Hebrews, converted to the Gospel, Yee are not Heb. 12. 18, 19, 20, 21. come to the bodily mountaine, nor unto the burning with fire, nor to blacknesse and darkness, and tempest, so terrible that Moses said, I feare and quake. And againe, Rom. 8. 15. Ye have not received the spirit of bondage to feare Rom. 8. 15. again. Yea God kept the people of the Old Testa­ment under this bondage of feare with such severity, that the Manichees and othes Heriticks fondly con­ceited upon the same, that there were two Gods, one ca'v. Insitut. [...] 2. cap. 11. sect 3. of the Old Testament, that governed the people in rigorousnesse; and another of the New Testament, that governes peoples in gentlenesse. Whereas it is but one, and the same God that governed his people of [Page 100] the Old Testament with such severity and rigour, for Two causes of the severity of the Old Testi­ment. two causes or respects: First to shew that nothing pleased him, but that perfect righteousnesse revealed in his Law: And therefore if their foot did step a little awry from the same, they were presently for their dis­obedience severely punished: Secondly to make them by the burthen hereof to groan for the comming of the Messiah, that should freely cloath them with that per­fect righteousnes, which as the Apostle saith, Rom. 3. 21. Rom. 3. 21. Was witnessed in that Law; which the Apostle testifieth, in the Epistle to the Galath. 3. 24. and is the proper Gal. 3. 24. meaning of that place: namely, that the Law executed with such severitie was the Jewes Schoolmaster to drive them to Christ, that they might be made righte­ous by faith. Hence it was, that although they were the true children of God, as well as we, and heires of the same blessings, that we be; yet (as the same Apo­stle there testifies, Galath. 4. 1, 2, 3. they were in com­parison Gal. 4. 1, 2, 3 of us, like little children, and like Wards in The Church of the Old Te­stament under the three in­firmities of infants. their non-age; and thereby under these three infir­mities of little children, from which wee are now freed.

As first, they had not a cleer sight, and a ripe under­standing by the death of Christ of the greatnesse of the riches of the Gospel, and of the worth of their spiri­tuall treasures (as little children, and Wards know not the worth of their rich lands and inheritance) but saw them darkly as things a farre off, Heb. 11. 13. it be­ing Heb. 11. 13 [...] true that a learned Dispenser of Gods Mysteries Calv. Insiit. lib. [...]. cap. 11. sect. 5. saith: That it behoved, before the Sun of righteousnesse was risen, there should neither be so great brightness of reve­lation, nor so deep sight of understanding: And therefore God so gave them in measure, the sight of his word, that [Page 101] they saw Christ and his riches, as yet, a farre off, and darkly.

Secondly, like heires in their non-age, that have not 2 their whole inheritance, but (as it were) little pit­tances thereof administred unto them, for comfort, food, and apparell, as a secret testimonie that the whole land in the hand of their Guardians is theirs: So these (as the Apostle saith) Received not the pro­mises, Heb. 11. 13. but (as it were) little pittances of Heb. 11. 13. their riches outwardly, administred unto them under shadows, types, and figures, of the blood of Buls, and Goats, which were not able to make them perfect concerning the conscience, Heb. 9. 9. and therefore were faine to be renewed every yeer, Heb. 10. 1, 2, 4, 11. Because the Old Heb. 9. 9. Heb. 10. 1, 2, 4, 11. Heb. 7. 19. Testament made nothing perfect, Heb. 7. 19. That being likewise true, that the foresaid Dispenser of Gods Mysteries, saith, That the store of heavenly riches, where­of there is offered unto us in the Gospel, a more plentifull enjoying, they did but a little sip of it.

Thirdly, as the little Child whilst he is a Child, is 3 under Tutors and Governours; that is, in feate and terrours of the rod of the Schoolmaster, and of sharp corrections for his honest and vertuous education: So they were under such severitie of the Law, that if they did (as I said before) but step a little awry, they had the Law as a Schoolmaster that took notice of their sins, and sharply scourged them for the same, thus con­straining them to holinesse and righteousnesse by fear, as a Schoolmaster doth children to vertuous educati­on, Galath. 4. 1. But to them that object that David and Gal. 4. 1. Object. Daniel, and the Prophets, were not little children to us, but wee rather little children to them; they having more freedome of conscience from the feare [Page 102] and bondage of the Law, than wee. I answer, that that Answ. makes little to our commendations; that they profi­ted in the Gospel more, being under the time of the Law, than we, being under the time of the Gospel: but yet I adde that further answer of Calvin, That al­though they feeling the oppression and bondage of the Law, did flie to the succour of the Gospel, then twinklingly and glimmeringly shining a farre off: yet we deny that they were so endued with the spirit of freedome and assuredness, that they did not in some part feele both feare and bondage by the Law; yea in such measure, that in comparison of us, they were both children, and under the testament of bondage and feare. Nay, S. Paul is not content to liken them to little children under the Schoolmasters rod: But also to men shut up in prison, and to servants under an hard Apprenticeship, eagerly longing for their freedome by the comming of Christ, that might fully reveale the making them perfectly holy and righteous from all spot of sin in the sight of God freely, Galath. 3. 23, 24. Thus was Gal. 3. 23, 2 [...] the glory of Free Iustification, hid and vailed under the severity and rod of the Law, whereby they seemed not justified, but rather, as the Apostle saith, as slaves and servants, ever for their defaults under the whip, and more like malefactors in prison, than sonnes and heires of such glorious benefits, as is the fulnesse of Free Iustification. And such were the children of the Old Testament.

The second time comming betweene the Law and [...]. the time of Iohn Baptist. the Gospel, was the time of Iohn Baptist, continuing unto the death of Christ, and was more glorious than the time of all the Prophets before, by reason of the glory of his ministery; for although he revealed sinne terribly by the Law, so that the Scribes and Pharises [Page 103] that thought themselves so holy and righteous were glad to be washed of him; yet because he pointed with his finger to the Messiah, that was now come, and prea­ched, yea, and sealed by Baptisme a more full exhibi­ting of free Iustification, saying, looke how truely I wash your bodies with water, so truely is the Messiah come among you, ready with his blood to wash away all your sins; for you may behold and see among you the Lambe of God that taketh away the sinne of the world, Iohn 1. 29. Whereupon although Iohn came short of Iohn 1. 29. two points that made the ministery of all the former Prophets very glorious; as first, to foretell things to come; and secondly, to confirme the same with mira­cles, whereof Iohn did neither: yet so glorious was his ministery that among all the Prophets borne of women, arose not a greater Prophet and Minister than Iohn: be­cause by his pointing to the Messiah now come and present; he did not only preach and seale by baptisme a fuller exhibiting of the glory of free Iustification; but thereby also the former legall severity that then lay upon the children of God and the school-master­like governement began to slacke and cease: for al­though Iohn laid open culpas, their sins, and the dan­ger of the same belonging to the wicked, and so di­vided and applied the Law rightly: yet de poenis, that is, concerning any punishments inflicted upon Gods children, we read none; but rather many judgements and punishments by Christs miracles were healed and removed away. Whereupon, though Peters foule fault of denying and grosse forswearing his Master, and others sinnes were in that middle state taken no­tice of, yet no punishments were inflicted upon them for the same: for Ambrose saith of Peters denyall and [Page 104] tears we do read: but of any satisfaction or punishment we read not, no not when the ungratefull Samaritans Luke 9. 53, 54. (though afterwards converted) refusing to receive Christ, Iames & Iohn would in a legall rigour have had fire to come downe from heaven to consume them, yet would Christ inflict none, whereof two reasons may be yeelded: first, because the upshot and fulnesse Two reasons why sinnes were not puni­shed in Iohn Baptists time. of all punishment of all the sinnes of the Elect was now going to be acted and executed in the death of Christ upon the Crosse, drowning all punish­ments and Schoole-master-like whippings infli­cted in former times. And secondly, because the Bride 2 that was a childe before, and under the rod, now the fulnesse of time being come, Galat. 4. 4. was as one Galat. 4. 4. growne to full age, no longer under a schoole-master, but preparing to attire herselfe in the wedding-gar­ment of that righteousnesse, which her Bridegroome had now actually wrought, Mat. 3. Herein to marry her Mat. 3. Hos. 2. 29. unto himselfe in righteousnesse for ever. Hos. 2. 29. And this expiring of the schoole-master-like whippings vailing and darkening free justification, Christ himselfe testifieth, saying, The Law and the Prophets prophecied untill Iohn: since that time, the Kingdome of God is prea­ched, and every man presseth into it, Luke 16. 16. Matth. Luke 16. 16. Matth. 11. 13. 11. 13. for what was the prophecying of the Law, or what else did the Law prophecie, and what did the Prophets, agreeing with the Law, principally preach to the children of God then, but (as if they had not been justified) a severe exacting of righteousnesse with large promises to the doers of the same, as if they were to merit the favour of God and his blessings tem­porall and spirituall; but with threats of wrath and an­ger and sharp punishments to his children failing in [Page 105] the same? and not only threatning these things, but also executing the same sharply upon them, as wee heard before: this was the prophecying of the Law un­till Iohn being the meere schoole-master-like go­vernment that ceased with Iohn: which the Apostle to the Galat. testifieth more fully, saying, But after that faith (that is Christ the object of faith) is come, we are no longer under a Schoole-master, Galat. 3. 25. upon Gal. 3. 25. which words of the Apostle, the exposition of the learned Interpreters is worth the marking, saying thus, Iam Paedagogii munus expirâsse, nec locum ampliùs habe­re, diseriè affirmat: that is, now the Apostle flatly, or expressely affirmeth that the office of the schoole-ma­stership is expired, and hath place no more. Not but The Law is to preached. that the Law is to be preached, (as hereafter shall bee further shewed) but that the former legall whippings of the old people of God under the old Testament, driving them as little children to obedience by feare, thereby vailing and darkening free justification, was now expired and ended; which the said learned inter­preters expresse more largely thus: But we Jewes and people of God under the old Testament, were in times past children under the Law, as under a school­masters ferula: But Christ being exhibited and come, now being by faith growne to full age, wee are under the schoolemastership of the Law no more; as not needing that legall schoolemastership, being eman­cipati by our full growne age. The Law therefore hath the use of that direction no more, and therefore it ought not to be joyned and mingled with faith. After this manner doth the Apostle lay forth not only the use of the Law, but also shewes, why it ought to bee but for a time: hitherto these witnesses. Now when [Page 106] the rising Solis Iustitiae of the Sun of righteousnesse had dispelled the mist of this pedagogie, Iohn Baptist being filled with joy in hearing the voyce of the Bride­groome began so to open the Kingdome of Heaven by preaching, and sealing by Baptisme such a cleere manifestation of free justification; that not only unper­fect Apollos, that knew but the Baptisme of Iohn only, became servent, and zealous in the way of the Lord, Acts 18. 25. but also many others were so replenished Acts 18. 25. with joy and zeale, that they even pressed with violence into the Kingdome of Heaven and the violent tooke it by force, Mat. 11. 11, 12. And such were the children of Mat. 11. 11, 12. the middle time, in the time of Iohn Baptist.

But now thirdly, the third time from which Christ Thirdly the time from which Christ groaned out his blood and life. Iohn 19. 30. groaned out his blood and life upon the Crosse, cry­ing out, it is finished, Iohn 19. 30. namely, that both Culpa the sinne it selfe, and reatus the guilt, and poena the punishment, and all, by the full exhibiting of the wedding-garment, by this infinite meanes of his owne death upon the crosse, are so utterly and infinitly aboli­shed, and such an everlasting righteousnesse is so fully brought in upon Gods children; and his glorious resurrection manifesting this righteousnesse to bee so fully wrought upon us, that this time is most glorious of all; yea, as the Apostle saith, Exceeding in glory, 2 Cor. 3. 9. 10, 11. For now is fulfilled and finished that 2 Cor. 3. 9, 10, 11. Zechat. 13. 1. Prophecy of Zechary saying, In that day there shall bee a fountaine opened to wash away sinne and uncleanesse. Why, were not the sins of Gods people washed away before that day that the Prophet speakes of? Yes; but whereas they had before vessels, as the Brazen Sea, and such like to wash in, signifying their spirituallwa­shing, then at that day of Christs death, the full flow­ing [Page 107] fountaine of Christs blood should so abundantly wash them cleane from all their sins, that they should, from all their uncleanesse, be made in the sight of God whiter than snow. Now is fulfilled and finished that Prophecy of Daniel, saying, Seventy weekes are determined upon thy people to finish transgressions, and to make an end of sins, and to make a reconciliation for ini­quity, and to bring in everlasting righteousnesse. Doth the Prophet promise here no more than the people of God had before those seventy weekes? what a kinde of prophecy were that? yes, although all the children of God, had as Calvin saith, a little sip & taste of all these graces, by which they were saved; yet, the full foun­taine and flowing streame of them were after those seventy weekes of yeares, at the death of Christ poured out upon the holy City of Gods Church, in a more excellent manner, and in a more abundant measure. And this the Prophet Ieremie also testifieth to be pro­per to the time of Christ, saying thus, in those daies, and Ierem. 50. 1 [...]. at that time, saith the Lord, the iniquity of Israel shall be sought for, but there shall be None. This None, spoken as God speakes in truth, is a glorious condition: but when shall this be? even in those dayes, and at that time that Daniel before spake of, namely at the death and resurrection of Christ, wherein as Calvin speakes, The flowing store of Christs riches are disbursed unto us. Hence come those mighty voyces of the dispensers of Gods mysteries before set downe, full of spirituall Majesty and glory, passing the Ministery of Iohn Baptist: Namely, first of Luther, saying, And that there is no more sinne in the Church since Christ now reigneth, (marke here is the, third time specified, since Christ now reigneth) wee daily confesse in the Apostles Creed, [Page 108] when we say, I believe that there is an holy Church: which is indeed nothing else, but as if we should say, I be­lieve that there is no sin in the Church of God: for they which believe in Christ are no sinners, but are holy and righteous, Lords over sin and death, and li­ving forever. But faith only sees this, &c. So likewise doth Calvin magnifie this third time, saying, Now therefore under the new Testament, God doth not so much as remember our sins, because there is now made one clean­sing for them all, once making us perfect for ever. Other­wise the Prophet should say in vaine, or to no pur­pose, that this should be the benefit and glory of the new Testament, that God will not so much as remember our sins any more, Ierem. 31. 34. Hence from the glory Ierem. 31. 34. of this third time is that saying of Luther; That whosoever have not confidence in this one point, that his sins are so perfectly taken away and utterly abolished out of Gods sight, now by the blood of Christ, that God doth see no sin in us, without doubt they are damned; viz. so long as they continue to rob this third time of her glory, and Christ of this full revealed efficacy of his blood. And what should I stand to recite any more of the wit­nesses of the glory of free justification before set down, seeing as one saith of Luthers speeches, so I may say of all their testimonies before expressed, that they are sayings of high contemplation of Christ, and mighty voyces of free justification, full of spirituall Majesty, describing the glory of this third time, which Saint Paul saith, doth exceed in glory, and wherein (as Cal­vin truely saith) the least Minister doth now in his Mi­nistery Calv. Institut. lib. [...]. cap. 94 Sect. 5. excell and passe Iohn Baptist, because he could not thus expresse this same incomparable strength and glory, which after Iohns time appeared in his resurrection: [Page 109] which glory Peter doth generally describe to consist 1 Pet. 1. The glory of the new Testa­ment consists in three things. mainely in three things.

First, that the old Prophets did diligently search into this glory; but found that the full streame thereof should not bee administred unto them, but unto us.

Secondly, that it should consist in the sufferings and most wonderfull actuall death of the very Son of God.

Thirdly, in such glorious effects ensuing the same, that the very Angels stand in admiration ( [...]) at the glories that follow upon those actuall sufferings of the Son of God. For now the vaile of the Paedagogie be­fore mentioned, is rent into two pieces from the top to the bottome, Mat. 27. 51. Now the way to the holy of Math. 27. 51. Heb. 9. 8. holyes, before shut up, is gloriously opened, Heb. 9. 8. Now the Queen comes forth, cloathed with the vesture of gold of Ophire, being all glorious within, Psal. 45. 9. 13. Psal. 45. 9, 13. and enters with joy and gladnesse into the Kings palace, verse 15. that is, into the Kingdome of heaven here Verse 15. set up on earth by Christ, which is the joyfull glo­rious time and state now under the Gospel, Mat. 11. Math. 11. 11, 12. 11, 12. which Kingdome of heaven is this glorious new-revealed righteousnesse, and peace, and joy in the holy Ghost, unspeakable and glorious, Rom. 14. 17. 1 Pet. Rom. 14. 17. 1 Pet. 1. 8. 1. 8. Now this Queen makes her children Princes in all lands, Psal: 45. 16. Revel. 1. 6. Now appeares the Psal. 45. 16. Revel. 1. 6. great wonder in heaven, a woman cloathed with the Sun, and having the Moon under her feet, and a crowne of twelve starres upon her head: as shall be further shewed in the second part of Justification.

Now we see, the Bride that was before a child, and under the rod, must not now if she chance to tread [Page 110] her foot a little awry, have the rod brought forth a­gaine to whip her being a Bride and a Queen, and in her marriage attire, and wedding-garments, Revel. 19. Rev. 19. 7, 8, 9. 7, 8, 9. Now the heires that were before haeredes pu­pilli, heires in their non-age, are now become haeredes adulti & emancipati; that is, come to their full age, and freed from their former child-like condition; be­cause we have (as the learned interpreters shew [...] re­ceived Ius Adultorum, consisting in a threefold pre­rogative, The threefold prerogative of the new Testa­ment. contrary to the three former infirmities of heires in their non-age: as

First we are more capable to conceive by the death 1 of Christ, & of ripe understanding to understand there­by, the greatnesse of the rich treasures of the Gospel (if preachers be faithfull to lay out the worth and glo­ry of the same) as S. Paul said; To me is given this grace, that I should preach among the Gentiles the un­searchable riches of Christ: Because the saying of Calvin Institut. lib. 2. cap. 11. sect. 5. 6. is most true; that it is meet that the presence of Christ should have this excellency of prerogative, that from it should arise the cleere revealing of the glory of the hea­venly mysteries, whereby we attaine in a manner into the secret closets of heaven. Whereupon Brentius also Brentius in Ga­lat. 4. 1. truly saith, Tempus Evangelii facit statim ex auditori­bus summos Doctores, hoc est, perfectè justos; non quidem in carne, sed in Christo; that is, the Gospel makes us of hearers presently great Doctors, that is, perfectly righteous; not indeed in the feeling of the flesh, but as we are translated into Christ. And therefore for this first prerogative is the joyfull exclamation of Christ very patheticall, worthy greater marking and better feeling and experience in our hearts; saying, Blessed are your eyes for that which you see, and your eares [Page 111] for that which you heare; for many Kings and Prophets have desired to heare those things which you heare, and have not heard them, Mat. 13. 16, 17. Math. 13. 16, 17.

The second priviledge is, That we are emancipati, 2 freed from that schoolmaster-like government, and paedagogicall whippings that held the old people of God in bondage and feare, like children and servants: this (saith Calvin) being the summe of difference between Institut. lib. 2. cap. 11. sect. 9. the old Testament and the new: that the old Testament did strike into mens consciences trembling, and did drive to obedience with feare; but the new carries us to the glo­rifying of God with fulnesse of joy. The Apostle plainly testifying that the Law was a schoolmaster to drive to Christ, that we might be made perfectly holy and righteous in the sight of God freely by faith; and then flatly avoucheth, that faith being once come wee are no more under the schoolmaster, Galat. 3. 24, 25. Gal. 3. 24, 25.

The third prerogative of heires come to their full 3 age, that we are now in this third time entred into, is a fuller enjoying, and reall possession of the fuller re­vealed riches and treasures of the Gospel: whereupon Calvin truly saith, that whereas the old people had but Institut. lib. 2. cap. 9. sect. 1. 4. a sip of the treasures of the Gospel, there is offered unto us now in the Gospel such a plentifull enjoying of the same, that for the inestimable flowing store of those riches exhi­bited to us, it is now not without cause said, that at Christs coming, the heavenly Kingdome of God, called the King­dome of heaven, is here erected in earth; because the chil­dren of God are hereby entred into a fuller fruition of all the unsearchable riches of the Gospel, which the very An­gels desire to look into: whereby being mounted upon the chariot of the Gospel, running upon these foure wheeles: First, Wisedome; Secondly, Righteousnesse; Thirdly, [Page 112] Sanctification; And fourthly, Redemption, 1 Cor. 1. 30. 1 Cor. 1. 30. they are swiftly carried to the glorifying of God in all joy, and zealous conversation, Tit. 2. 14. And these are the Tit. 2. 14. children of the new Testament, these are the right chil­dren of the Gospel, and these are the true and naturall children of faith. And thus doth this third time, viz. of the Gospel, excell both the other times, and ex­ceed in glory: for thus saith the Apostle, If the mini­stration of death graven in the tables of stone was glorious, so that the children of Israel could not abide to behold the face of Moses, for the glory of his countenance; which glory was to be done away: how shall not the ministration of righteousnesse, that is this third time, fully exhibiting the righteousnesse of Christ, making the children of God perfectly holy and righteous from all spot of sin in the sight of God freely, much more exceed in glory? changing us into the same image from glory to 2 Cor. 3. 7, 8, 9, 10. glory 2 Cor. 3. 7, 8, 9, 10. And thus the least minister in this kingdome of heaven here upon earth, by laying out and administring these full treasures of the Gospel, is greater than Iohn Baptist, Mat. 11. 11. upon which Math. 11. 11. place the faithfull Expositors say faithfully thus: Magnitudo haec ad docendi munus refertur, &c. that is, this greatnesse of the least Minister above Iohn Bap­tist is to be referred to the office of teaching: wherein Christ shewes, that by how much Iohn excelled all the Prophets that were before him; so much doe the Ministers of the Gospel excell Iohn Baptist: for if Iohn were therefore greater than all the Prophets that were before him, because he went immediately before Christ, that presently followed him, or because he pointed to him being present; how shall not an A­postle, or any other lesse Minister of Christ be greater, [Page 113] who not only preacheth, Christ to be come: but also layeth forth the mysteries (or as another saith, Mag­nalia regni) the great things of his Kingdome; or as the expresse word of God saith, magnifica Dei, the mag­nificent and wonderfull things of God, as the spirit gives them utterance, Act. 2. 4. 11. Act. 2. 4. 11.

But alas, herein, not only the Papists stumble (as I said at the beginning of this chapter) building upon Davids sharp punishment after he was forgiven, and such like examples of executing the pedagogicall se­veritie, their works of satisfactions; as also upon the large promises of blessings, temporall and eternall, made unto legall workings, do build their merits, and magni­fying of works. And surely the Apples and Nuts, and Cakes, and the rod of temporall punishments, with which (as they themselves do write) God did govern Bellarm concio. 13. in Galat. 4. Gal. 3. 25. that first people, as little children, buried by S. Paul, Gal. 3. 25. ever since the comming of Christ, and now rotten, are fit foundations for their childish and rotten buildings: not only these (I say) doe thus play the chil­dren againe; but also we Ministers of this glory of the Gospel, too many among us, doe not only limp in our practise, and lisp in our speech, but even halt downe right; being so farre from passing Iohn Baptist in ope­ning the kingdome of heaven, that we come not neer him; neither in his inward fulnesse of joy in hearing the voice of the Bride-grome, that then was come to enrich so royally the Bride; nor in outward washing the people from all their sinnes, that is, in not preach­ing and opening the glory of Free Iustification as he did; much lesse doe we lay out the glory of the third time, that doth exceed in glory. But contrariwise, wee slide [Page 114] back to the legall teaching of the Old Testament, from which we not understanding the intent of God in such high commending, and sharp exacting of works and legall righteousnesse, doe fetch our princi­pall veine of preaching; and doe make it our common and chiefest manner of teaching, only a little as the old Prophets did, to glance at Free Iustification, mercy and grace in generall termes; but all our maine labour is to command things that are right, and to forbid wicked doings, to promise rewards to the followers of righteousnesse, and to threaten punishments to the transgressors; which seemes both in preachers and peo­ple a good and plausible course to flesh and blood, be­cause it is the teaching of reason, and the light of na­ture Rom. 2. 14, 15. described, Rom. 2. 14, 15. to bee thus in the very Gentiles: namely, that the Gentiles which have not the Law, doe by nature the things contained in the Law: much more then do they approve & allow of the hearing of it; For they have the effect of the Law written in their hearts accusing them with fear of punishment for their evill do­ings; and excusing them with hope of speeding well for their well doings: this kinde of teaching the people do like and applaud as agreeing with that light of nature: but what comes hereof? truly wee sow up againe (in respect of the former Pedagogie of the morall Law) the vaile that was rent in two pieces, from the top to the bot­tome: we shut up again the holy of holies: we hide & dar­ken, if not put out the benefits of Christ, preaching, as if the children of God were not made perfectly holy and righteous from all spot of sinne in the sight of God freely. Wee confound the Old Testament with the new: we bring back the full grown heir to Schoole again to be [Page 115] whipped of his School-master, contrary to the expresse doctrine and direction of the holy Ghost, saying, that after faith is come, wee are no longer under a School­master, Gal. 3. 25. And if wee doe not pull off the Gal. 3. 25. wedding-garment over the Brides head; yet wee bring forth rods to whip the Queen, standing at the right hand of the King, in the Vesture of the gold of Ophir, Psalm. 45. 9. We doe hinder true Sanctification; and either Psal. 45. 9. with legall threats or rewards doe cause but a con­strained hireling sanctitie, which is hypocriticall le­gall holinesse, or else doe cause people to run, though more cautiously, yet the faster, into the iniquities and sinnes so vehemently with legall terrors forbidden; ac­cording to that old true saying: nitimur in vetitum sem­per, cupimusque negata; wee rush the faster into things forbidden, and alwayes desire the things denied us. And all this because we doe not first stablish and root them in the assurance and joy of Free Iustification without works; for the seeking for further assurance by works, though not as causes, but as effects, makes people set the Cart before the Horse, and to confound, by the violence of the light of nature, the effects with the causes; and so to labour after the supposed works of sanctification more than after faith, that should give to Christ only, the sole glory of our assurance; therefore they should first have assurance, and then do, that which they doe, in thankfulnesse for their assurance: True it is, that I cannot assure thee, of mee; but by my con­fession with my mouth, Rom. 10. 10. and thankfull obe­dience Rom. 10. 10. in my deeds: But the having of Christ alone, and his righteousnesse, with his other free benefits de­pending thereupon, must assure me. And these are they that are only able to change mens hearts, and to amend [Page 116] their naturall preposterous perversnesse, and to carry them with all joy, and love, and zeale as strong as fire and death, to glorifie God in all holy and zealous con­versation: which nothing but the seeing of the bounty of God in these riches freely bestowed, with the ex­cellency and unsearchable worth and glory of them powerfully preached with joy and zeale, can effect and bring to passe. Which for Preachers now to faile in, is bad enough.

But if wee bee offended at the mighty voyces of faith and Justification, used by the learned, to expresse the glory of this third time; and when we dare not for shame deny the glory of Free Iustification, thus testified by the common consent of the learned, yet will say; I dare not say so of Justification, as Luther saith; that is (as Luther truly saith) I dare not say my Creed, in the true meaning thereof, and thereupon to traduce, calumni­ate, and to persecute them, that use these sayings testified by the learned, to be but speeches full of spirituall majestie and glory; this is farre worse: For this is to bee like the Owle, An apt simili­tude. that can see a little, if she have but a little glimmering light; but if the Sunne be up, and shine forth with her bright beames she is strucken starke blind. But faithfull Ministers should above others, like John the Evangelist not only mount a loft with the Eagle, but also be Eagle-eyed to look against such bright beames, Solis Justitiae of the Sunne of Righteousnesse, without dazzling: But if the sayings of the faithfull Dispensers of Gods mysteries, expressing the glory of this third time doe dazzell our eyes; let us (as the best remedy) annoint our eyes with eye-salve, that so with the Eagles brood, wee may look more directly upon the glorious beames of the Snnne of Righteousnesse, lest [Page 117] failing hereof, we beat length cast downe out of the Eagles nest, as a bastard brood. But if we doe thus annoint our eyes, wee may easily by right marking the differing glory of these three times, answer the former proposed question; namely how it comes to passe that the faithfull dispensers of Gods my­steries avouch, that God saw sinne in these Justi­fied persons exemplified, and yet now sees none in us? but that the weakest capacity may not stumble at this phrase of the learned, expressing the glory of free justification, I will for the weaker memo­ry make all, that hath been spoken of this point, cleere and manifest by a breefe and plaine antithesis thus:

First, God saw sin in them, as the vaile not fully yet An antithesis shewing the difference be­tween the state of the old Te­stament and new. Rom 3. 21. Zach. 13. 1. Dan. 9. 24. Ierem. 50. 20. 1 Iohn 1, 7. Heb. 10. 14, 17, 18. Gal. 4. 1, 2, 3. revealing and manifesting the glory of free justification, Rom. 3. 21. but he sees none in us, as the vaile is re­moved away, and the glory that we are made perfectly holy and righteous from all spot of sin in the sight of God freely, is fully revealed and fully manifested, Zachar. 13. 1. Dan. 9. 24. Ierem. 50. 20. 1 Iohn 1, 7. Hebr. 10. 14. 17, 18.

Secondly, God saw sin in them, as they were haeredes pupulli, children that had need of the rod by reason of their non-age, Galat. 4. 1, 2, 3. but he sees none in us, as being haeredes adulti full-growne heires, & eman­cipati, Gal. 4. 4, 5. Gal. 4. 4, 5:

Thirdly, God saw sin in them, and punished them for it, as they were under the Schoolemaster of the Law, Galat. 3. 23, 24. But he sees none in us, as we Gal. 3. 23, 24. after faith is come, that we are made perfectly holy and righteous from all spot of sin in the sight of God freely, are no longer under a Schoolemaster, Gal. 3. 25. Gal. 3. 25.

Fourthly, God saw sin in them, as they were not made perfect concerning the conscience, Heb. 9. 9. but he sees Hebr. 9. 9. none in us, as we being perfectly purified with Christs blood actually and fully exhibited, Hebr. 9. 13. 14. Heb. 9. 13, 14. Heb. 10. 1. 2. 14. 22. Have no more conscience of sin, Heb. 10. 1, 2. 14. 22.

Fithly, God saw sin in them, as they were come unto the Mount burning with fire, and to darknesse and black­nesse and tempest, Heb. 12. 18. 21. but he sees none in Heb. 12. 18. 21. us, as we are come to Mount Zion, and to the City of the living God, and to the celestiall Jerusalem, Heb. 12. 22, 23, 24. Heb. 12. 22, 23, 24.

Sixthly, God saw sin in them, as being under the time of the Law, and spirit of bondage to feare: but he sees none in us, as we are under the time of the Gospel and spirit of joy and love, that casteth out that feare, Rom. 8. 15. 1 Ioh. 4. 18. Rom. 8. 15. 1 Iohn 4. 18.

Seventhly, God saw sin in them, as their Prophets and Teachers being lesser than Iohn Baptist, came not preaching and opening the Kingdome of Heaven; but he sees none in us, as the least of our Prophets and Teachers being in their Ministery greater then Iohn Baptist, doe bring us fully into the Kingdome of Heaven, Matth. 11. 11. Luke 16. 16. Which King­dome Matth. 11. 11. Luke 16. 16. of Heaven is not meat not drink, much lesse sin and punishment, but righteousnesse and peace, and joy in the holy Ghost, Rom. 14. 17. Rom. 14. 17.

Eightly, God saw sin in them, as they were under the Old Testament, that made nothing perfect; but he sees none in us, as we are under the New, and better Testament, stablished upon better promises, and makes us perfect, Heb. 7. 19. and 8. 6. and 10. 1, 2. 14. and Heb 7. 19. & 8. 6. & 10. 1, 2. 14. & 11. 39, 40. 1. lewel. 11. 39, 40. All which is worthily expressed by that Reverend Iewel of England, saying thus, Our elder Fa­thers [Page 119] in the Old Testament were under a Schoolemaster, and had not the perfect knowledge of this light: But now God hath scattered all these Clouds, and we behold as in a mirror the glory of God with open face. Our elder Fathers in the Old Testament, had only a dimme candle to guide their feet, we have the bright Sun Beames (O wonder­full difference:) They had only the greene blade of the corne, we have the plentifull encrease, even as in the time of harvest ( [...] exceeding advantage:) They had the shadow, we have the light; they had only a drop to refresh them­selves, we have the whole streame of Gods mercies powred upon us: Now is that new Ierusalem the glorious City of our God revealed from on high: Now hath the bright Sun of righteousnesse appeared from on high: Now hath God made the new heavens & the new earth, and hath fixed his Taber­nacle and dwelling place among men. O that our tongues were untied, and our lips touched with the burning coale from the Altar Christ, that we might layout the worth and glory of these things, then should we be right Ministers of the Gospel of Christ; then should we make our feete beautifull, by bringing these glad tidings of peace, and these glad tidings of good things, not confounding but truely distinguishing betweene the glory of the Old Testament, and the exceeding glory of the New; yet I end this point, saying with Calvin, That this distinction Christ himselfe meant of, when he said, the Law and the Prophets are unto Iohn, and that from thence forth the Kingdome of heaven (that is, the fulnesse of the treasures of the Gospel) is preached, and Luke 16. 16. every man presseth into it, Luke 16. 16.

CHAP. VII. Containing Answeres to certaine Rea­sons Objected.

NOW let us proceed to their third and last Third and last sort of Obje­ctons. sort of Objections; namely their Reasons, which prove their matter, no better than their misunderstood Scriptures, and examples, but only be­wray more unbeleefe. First, they say that God doth correct with afflictions and crosses, yea and punish his Justified children for sin: Ergo, they are not with the wedding garment of Christs righteousnesse made so perfectly holy and righteous from all spot of sin in the sight of God freely, that God sees no sin in them. For (say they) will a loving father correct and punish his chil­dren for no fault? Now because this also (as well as the former that went before, and the rest that follow after) is a Papisticall cavill, much pressed by them also, to prove that the Justified children of God are not made both from culpa the sin, and reatus the guilt, and poena the punishment, perfectly holy and righteous in the sight of God freely. And because some Protestants writing in their bookes of Gods correcting his chil­dren for sin are not rightly understood, and on the other side by the Thomisticall distinctions of the Schoolemen, of a fourefold punishment, the Law and the Gospel (as Luther justly complaines) are much confounded: yea, and that in the bookes of the ancient Fathers (except somewhat in Augustine) the [Page 121] true and cleere difference in this case, betweene the Law and the Gospel is not rightly distinguished; which (as he truely proveth and experience shewes) brought the Gospel of Grace into much corruption with workes, and mens consciences into great danger; therefore is this point somewhat the more largely to be handled, and reduced to the purity of the Scrip­tures; which is done by marking, that the cleere foun­taine of Gods Word doth distinguish crosses and af­flictions, but into two sorts. The first sort are legall Two sorts of afflictions. crosses, and the second are Evangelicall crosses and af­flictions.

First, the legall crosses are the lashes of the Law, 1 Legall. and belong to such persons as are not converted, at the leastwise actively and declaratively: and as these un­converted persons are of two sorts, the Reprobate and the Elect; so likewise the use and operation of these legall crosses is twofold, either Vindicative, or Cor­rective: Vindicative are such afflictions as God exe­cuteth Vindicative. upon the wicked and Reprobates not convert­ing them; but for their malicious wickednesse, as with flashes and flames of his wrath, destroying and con­founding them: in which sense God is called the God of vengeance, Psal. 94. 1, 2. saying, O Lord God to Psal. 94. 1, 2. whom vengeance belongeth: O God to whom vengeance belongeth, shew thy selfe: Lift up thy selfe, thou judge of the earth, render a reward to the proud. But corrective afflictions are such lashes of the Law, as are executed Corrective, upon those persons that are the children of God by Election, but not yet converted, and so under the Law; and therefore those afflictions are not in wrath to con­found them, but in mercy to prepare them unto their conversion: and thus whilst they live loosely, & wicked­ly, [Page 122] and luke-warme Laodiceans, not effectually called and converted, these crosses and afflictions doe serve to correct them for their sinnes; because as God, whilst they are not yet converted, sees them in their sins, or (which is all one) sees sin in them, by reason that they are not yet abolished out of his sight, being yet in the kingdome of darknesse and sin, as the Ephe­sians and such others were before their conversion, Ephes. 2. 1, 2, 3. So he laies crosses and afflictions up­on Ephes 2. 1, 2, 3. them, as the rods and lashes of the Law, for their sins; that so they may look into the horriblenesse and foulnesse of them, and feeling a taste of Gods wrath, and seeing their most fearefull danger by the same, may flie to Christ; that he by his blood may wash away, and utterly abolish all their sins out of Gods sight, and make them perfectly holy and righteous from all spot of sin in the sight of God freely: which grace of Justification, bringing forth also Sanctification, truly converts them unto God. Thus the School-master of the Law, that held the Church of the Jewes, as little children under the rod, untill the comming of Christ (as is before declared) is also a School-master to drive with the lashes of crosses and afflictions the un­converted Gentiles also unto Christ: and so is that saying of S. Paul common both to Jew and Gentile; That the Law is a School-master to drive us to Christ, that he may heale both our soules of sinne, and our bodies Gal. 3. 24. Lament. 3. 39, 40. 1 Sam. 12. 14, 15. Psal. 89. 30, 31, 32. 1 Cor. 11. 31, 32. Revel. 3. 18, 19. of afflictions, by making us righteous freely by faith, Gal. 3. 24. Examples for these legall crosses and af­flictions are these, Lament. 3. 39, 40. Why is the living man sorrowfull? Man suffereth for his sins: 1 Sam. 12. 14. and Psal. 89. 30, 31, 32. and 1 Cor. 11. 31, 32. and Revelat. 3. 18, 19. where although the luke-warme [Page 123] Laodiceans had not gotten on the white garment of Justification, that their filthy nakednesse might not ap­peare; yet for the Election sake they are rebuked, and threatned, and chastened in love, to get the same white raiment on, that their filthy nakednesse may not ap­peare: with many such places both in the old Testa­ment, and in the new, innumerable. All which places are easily discerned to be legall by that infallible rule of discerning the voyce of the Law, and the voyce of the Gospel, one from the other, before set downe out of Patricks places in the answer to the objection of Psalme 51. 4. which legall rebukes, afflictions, and corrections, because they are the Elect upon whom they are executed, and that to so profitable an end, as to drive them to Christ, that he may convert them: hereupon are the many commendations of them, both in the Scriptures, and writings of the learned: as that they give understanding, that they are medicinable, that they that endure them are blessed, that they are tokens of Gods love, and such like: not that they are such in themselves, or have any vertue in them per­se to convert, or heale, or make blessed; for the law, with all her rods and lashes, can doe none of these, for they are the sole glory of Christ alone: But per accidens, because they prepare us, and drive us to Christ, unto whom when wee are come, out of him alone we draw virtue by faith, that heales and con­verts us, and makes us blessed, healing us by faith only with the wedding-garment of his own righteous­nesse. And because there are alwayes in every con­gregation many unhumbled persons not terrified with the horriblenesse of the least sin; but are cold, dead, luke-warme, and secure ones, to be called at the least [Page 124] (as I said before) actively and declaratively at all houres; and many meere civill honest men, yea and sometimes many holy hypocrites, conceited of their owne holy walking and righteousnesse; therefore must a faithfull Minister, though (as I said before) not mixe and mingle the Law and the Gospel, as one would mingle black and white together, and marre both; but yet ever and alwayes preach the Law to the humbling of such persons: And he must not only and alwayes preach it, but also (wherein many of us doe too much faile, just as Luther prophecied, that it would come to passe after his time, that the very Law would not bee preached in his true veine and nature againe) wee must alwayes preach it to such persons, as killingly as we can; or else (as Luther truly saith) To preach the Law truly, is to preach it killingly. 2 Cor. 3. 6, 7. Rom. 7. 9. it doth make but hypocrites; for the more killingly the Law is preached, the more truly it is preached, 2 Cor. 3. 6, 7. Rom. 7. 9. that is, it must be preached first spiritually, as Christ expoundeth it in the fifth, sixth, and seventh chapters of Math. and secondly as nigh as wee can possibly, by laying out the horriblenesse of the least sin in the sight of God: and then the multitude of them in the spirituall breach of each Commande­ment, both by commission, and omission: and thirdly the five fold punishment that God daily executeth in ☞ one place or other; we must preach it as nigh (as I said) as possibly we can, with the same majesty that God spake it, in thundering and lightening, and terrible earth-quake, and flaming fire, reaching up to the midst of heaven; for which right nature of it, it is called the fiery Law, Deut. 33. 2. that so it may bee to secure Deut. 33. 2. ones, and unto them that are under it, the lightening of Gods wrath, the thundering of his anger, the mes­senger [Page 125] of death, the hammer and ratling of hell to break in pieces the hard stones, that lie secure in the least sin. Now when the preaching of the [...]aw shew­ing the horriblenesse of the least sin in the sight of God, and the fearefulnesse of Gods wrath for the same, hath thus humbled and terrified, and killed men; then they flie willingly to Christ by faith, and sighing up to him; he by his full satisfactory punish­ment, heales all their soares, by making them perfectly holy and righteous from all spot of sin in the sight of God freely: then this also sanctifieth them, and makes them full of comfort, joy, love, and zeale of glorify­ing God in all holy and godly conversation, by zea­lous doing, and cheerfull walking by love in all Gods Commandements; which is the true Evangelicall Re­pentance continually walked in, that Christ is said to give, by turning away every one from his iniquities, Acts 3. 26. And hitherto of legall crosses and af­flictions. Act 3. 26.

Now on the other side, Evangelicall crosses arise 2 Evangelicall. Why Evange­licall crosses are not to cor­rect and pu­nish for sin. of the Gospel, and are laid upon them that are thus truly actively and declaratively converted, not to cor­rect and punish them for their sins, as before: for this were to mingle, to mixe and confound the Law and the Gospel: this were to deny Christs satisfactory punishment; because it is therefore fully satisfactory, because we have thereby not one spot or wrinkle of sinne, nor any such thing in the sight of God, Ephes. 5. 27. Ephes. 5. 27. It is therefore fully satisfactory, because by his death upon the crosse he hath made us so holy, that we are without all blame, and without all fault in the sight of God freely, Colos. 1. 22. yea, this were to deny, that of unjust wee Colos. 1. 22. are made just, that is, perfectly holy and righteous from [Page 126] all spot of sin in the sight of God freely. And briefly this were to deny the expresse words of S. Paul, saying, That after [...]ith is come, that we are made thus perfectly holy and righteous in the sight of God, we are no longer under a Schoolmaster, Galat. 3. 25. But the Evangeli­call crosses Gal. 3. 25. The use of Evangelicall crosses are two: First, triall of faith. and afflictions, upon the justified and con­verted, have also these two uses: first, to try their faith: and secondly, to exercise that faith, that hath made them so perfectly holy and righteous from all spot of sinne in the sight of God freely.

First, (I say) for the triall of their faith, to try them how they will sticke to the assurance of this truth of God, and power of Christ, in this worke of the wedding garment wrought upon them by his blood; when the feeling of sin in the flesh, and these crosses and afflictions comming as it were in the neck of the same would, to sense and feeling, perswade them to the cleane contrary, viz. that the blood of Christ hath not made them cleane from all sin, 1 Iohn 1, 7. and 1 Iohn 1, 7. that Christ hath not made them perfectly holy and righ­teous from all spot of sin in the sight of God freely: unto which temptation if we yeeld, what is this but to de­ny Christ and his blood?

Secondly, they serve to exercise, encrease, make 2 To exercise and encrease our faith. strong, and to give us an experimentall feeling in our selves of that faith, that hath made us perfectly holy and righteous from all spot of sin in the sight of God freely. For it is true that the faith of Gods children is weak, and will sometimes stagger and droope; and their sanctification will be like the Moone, as it were, in the wane, and faile as Abrahams did sometimes; but because they are cloathed with the Sun (as shall be fur­ther shewed hereafter in the second part of Justifica­tion) [Page 127] that is, because the wedding garment of Christs righteousnesse wherewith they are cloathed never failes them; therefore although the said weaknesse of their faith, and other imperfections of their sanctification be covered and utterly abolished from before God, with the perfection of Christs faith, and compleat sanctification, wherewith they are cloathed, and thus being translated into Christ they still abide compleat in the sight of God, Colos. 2. 10. Yet by these crosses Colos. 2. 10. faith to themselves-ward, and to their owne experience and feeling is made more strong, and raised to ap­prehend more fully, from faith to faith, that wedding garment of Christs righteousnesse, that hath made them to stand so perfectly holy and righteous from all spot of sin in the sight of God freely: which power of Christ, in thus justifying them, makes them to say with Saint Paul in their greatest afflictions, When I am weake, then am I strong, 2 Cor. 12. 10. because when they feele 2 Cor. 12. 10. crosses and afflictions upon them, which properly are the effects of sin, and of one not justified in the sight of God, it makes them to examine themselves whether they be justified, and to looke better and dee­per into the worth of it, and to apprehend it more strongly, and to cling the faster unto it, with prayer to God for the vertue and comfort of it: And finding in their consciences that they give to Christ the glory of his blood, by beleeving that they are justified, it makes them to rise up in great joy in the very midst of those afflictions; and this greater joy encreaseth and brings forth more abundantly all experimentall graces of sanctification, that gives experience both to them selves & to others that they are made perfectly ho­ly & righteous from al spot of sin in the sight of God freely: [Page 128] and so blessed and saved for ever; this is that which is meant, Ioh. 15. 1, 2, 3. Where Christ saith, Now are you Iohn. 15. 1, 2, 3. clean through the Word that I have spoken unto you, &c. That is, now already by my word of Free Iustification are yee made perfect good trees in the sight of God freely; but it rem [...]ineth, that this faith of yours be exercised with many crosses & afflictions, that so it may be made strong; and bring forth the good fruits of Sanctifica­tion the more abundantly. This is to bee seene in the lives of Abraham, Isaack, and Iacob, and very cleerly in Iosephs, afflicted of his brethren, sold into Egypt; and in Egypt for his faith, and chastitie, and filiall fear of God, plaine evidences of his Free Iustification (though not as yet cleerly revealed and manifested, Rom. 3. 21.) Rom. 3. 21. was cast into prison, expresly testified by the holy Ghost, to be for the tryall and exercise of his faith, Psal. 105. 19, 22. The like is to bee seen in the three Psal. 105. 19, 22. Children of Israel cast into the hot fierie Oven; and of Daniel cast into the Lyons Den; and many others to be seen, as in a cleer Looking-Glasse, in the eleventh to the Hebrewes, whose faith by much exercising in troubles, was made so strong, that they brought forth much and wonderfull fruit. Hence of this second sort of afflictions doe arise farre greater prayses, than of the first sort: as that they fashion us like to the Image of Christ, that they are more precious than gold; that they manifest and declare the rich graces wrought in us by Justification and the spirit of God. For when we see sinne in our flesh, and feele crosses and afflictions, as it were, punishments upon us for the same: then to beleeve that the blood of Christ hath made us in the sight of God clean from all sinne, 1 Ioh. 1. 7. and that we have not one spot, or wrinkle of 1 Ioh. 1. 7. [Page 129] sinne in the sight of God, or any such thing, is a mighty tryall and manifestation of our faith in the blood of Christ, and a wonderfull giving to Christ the glory of his death, and resurrection, Rom. 4. 20. but who? and Rom. 4. 20. how few, when afflictions come, do here stand? as Saint Paul speaks, Rom. 5. 2. But then if we do so, this causes Rom. 5. 2. God to return with all experimentall comforts and blessings unto us; as three places of Scripture for con­firmation Three Scrip­tures opened and explained. of all this, are worthy the opening, as three sufficient witnesses, by which every word must stand.

As first, Rom. 5. 1, 2, 3, 4, 5. where the Apostle saith, 1 Rom. 5. 1, 2, 3, 4, 5. Being justified by faith, that is, made perfectly holy and righteous from all spot of sinne in the sight of God freely, Wee have peace towards God; that is, all beating, blowes, and anger is ceased through our Lord Iesus Christ: for saith the Prophet, Hee was wounded for our transgressions, he was bruised for our iniquities, the chasti­ment of our peace was layed upon him: that is, all cor­rection and chastisement for all sin, needful for the ma­king of perfect peace between God, and his justified children, was layed upon him, and with his strips we are Esay. 53. 5. healed: wherein we stand, and rejoyce under the hope of the glory of God. And not only so, but we glory in afflictions, also knowing that they are not now whippings, corrections, and punishments for our sinnes, as before the blood of Christ had made us clean from all sin: for surely a a child hath little cause to glory in his whipping for his faults, but hath rather shame, and dejection; but we glory, because now they are changed into a new na­ture, and use; namely, to work patience, that is, a quiet contented suffering and enduring to have our faith tryed; whether wee will contrary to our present sense [Page 130] and feeling give this glory to Christs blood, that hee hath justified us, that is made us perfectly holy and righ­teous from all spot of sinne in the sight of God freely: where­by God saith unto us, as hee said unto Abraham; Now I know that thou beleevest in my Sons blood: then this patient enduring of tryall, bringeth forth experience, that by Gods gracious deliverances from those afflicti­ons, his Sons blood hath made us clean from all sin in the sight of God: as Ezekiah said, being healed of his sicknesse, Now I know that thou hast cast all my sin behind thy back. Then this experience bringeth forth a sound hope, and trust in God, that is a flat promising unto our selves from God, and a very expectation of all good things and blessings both temporall and eternall. And this hope makes us not ashamed, that is, shall not be frustrated; because the love of God in justifying us with his Sons blood, being thus experimentally powred abroad into our hearts, by the holy Ghost, assureth us that if hee spared not his own Son, when wee were sinners, to justifie us, much more being now justified, that is, no sinners in his sight, will hee with him, give us all things also, Rom. 8. 32. Thus we see, how the wedding­garment Rom. 8. 32. of Christs righteousnesse put on in Justifica­tion, doth not only make us compleat freely in the sight of God, Coloss. 2. 10. but also the faith hereof being ex­ercised Coloss. 2. 10. with crosses and afflictions, makes us in our own feeling and experience compleat to our selves more and more.

The second proofe confirming this, yet more plain­ly is, Iam. 1. 2, 3, 4, 5, 6. saying, Brethren count it a mat­ter Iames 1. 2, 3, 4, 5, 6, explained. of all, or exceeding joy, when yee fall into divers temptations or tryalls: marke how he baptiseth crosses and afflictions, as it were with a new name, taken from [Page 131] the change of the nature of them by the Gospel, and from the end and use of them, calling them tempta­tions and tryals; as when it is said God tempted Abra­ham, Gen. 22. 1. so crosses and afflictions are to tempt Gen. 22. 1. and try us, whether we will beleeve, when we seeme to feele the contrary; that his Sonnes blood hath made us, perfectly holy and righteous, from all spot of sin, in his sight freely. But to what end doth he so try us? it fol­lowes. Knowing that the triall of your faith worketh pa­tience; that is a quiet and contented waiting, by rea­son that sinne, the cause of all evill, is done away, to see a good issue, and the fore-said experimentall use of them; and this patient waiting brings forth that per­fect work that thus we may be perfect, not only in­wardly, mystically, and freely to Godward in Christs perfectnesse, Coloss. 2. 10. Heb. 11. 4. but also grow per­fect Coloss. 1. 10. Heb. 11. 4. and entire, lacking nothing to our selves-ward, and in our own experimentall feeling, declaratively and outwardly. And if any man lack this wisdome, of thus rejoycing exceedingly for these causes in afflictions, let him ask it of God: but let him ask in Faith; that is, in assurance that Christ is hi [...] sufficient wisdome, and hath made him sufficiently perfect to God-ward, in Christs own compleat perfection, in that foundation of all experimentall blessings, that Christ hath justi­fied him, that is, made him perfectly wise, holy and righteous; and so entire and lacking nothing to God­ward: and herein waver not, because it is Christs own glory; for he that wavereth in this efficacie of Christs blood, is like a wave of the Sea, [...]ost of the wind and car­ried away, to the robbing of Christ of the glory of his blood: neither let that man think, that he shall re­ceive any thing of the Lord: that letteth goe this [Page 132] foundation of all blessings, that only gives him accep­table, and approved entrance unto God to finde all experimentall outward blessings whatsoever.

The third place of Scripture, declaring the true na­ture of these Evangelicall crosses and afflictions, is that of 1 Pet. 1, 6, 7. laying out also the fruits, effects, and 1 Pet. 1. 6. 7. ex­plained. profits of the same; saying, Now (for a season) you have manifold temptations: mark againe, how Peter also cals their afflictions by the name of temptations & trials; but to what end, and use are they? namely, That the triall of your faith (in Christ the Son of God freely justifying you) being much more precious than gold that perisheth (though it be tryed in the fire) may be found to your praise, and honour, & glory, at the appearing of Iesus Christ. More examples of these crosses and afflictions, meerely E­vangelicall, are these places, 2 Corinth. 11. In stripes 2 Cor. 11. above measure, in prison more plenteously, in death often. Of the Iewes five times received I forty stripes save one. I was thrice beaten with rods: I was once stoned, I suffe­red thrice shipwracks: in journying often, in perills of waters, in perills of Robbers, in perills in the City, in perills in the Wildernesse, in perills in the Sea, &c. In wearinesse and painfulnesse, in watchings often, in hunger and thirst, in cold and nakednesse. What sundry varietie of crosses and afflictions are here, and yet all Evangelicall? A­gaine, 2 Cor. 12. 9. Very gladly therefore will I rejoyce ra­ther 2 Cor. 12. 9. in my infirmities, that the power of Christ, which is Free Iustification, Rom. 1. 16, 17. may dwell in me. There­fore Rom. 1, 16. 17. I take pleasure in infirmities, in reproaches, in neces­sities, in persecutions, in anguish for Christs sake: For when I am weak, then am I strong. And again, 1 Pet. 4. 13. 1 Pet. 4. 13. But rejoyce, in as much as you are made partakers of Christs sufferings, &c. And again, Heb. 10. 34. Yee suffered Heb. 10. 34. [Page 133] with joy the spoyling of your goods. And that place to the Heb. 12. 5, 6, 7, 8. necessary to bee explained and Heb. 12, 5, 6, 7, 8. necessary to bee explained. answered, because it is so much objected: where the Apostle saith: For whom the Lord loveth, hee chastiseth, and scourgeth every Sonne whom hee receiveth; But if yee be without chastening, whereof all are partakers, then are you bastards, and not Sonnes, &c. Although the Apostle speaking to a whole Nation (as the plu­rall number shewes) it is (as I said before) beside our question; because an whole Nation and Church con­sisteth of divers sorts of Professors collectively re­proved: yet I answer more fully and plainly thus: that the place is most true, and verified upon all Gods chil­dren, two manner of wayes.

For if we understand the place of the common and worser sort among the Hebrewes, in the dead generall calling, not yet converted and effectually called, or put­ting their hand to the plough, were ready to look back; as it may seem, that he did meane such by his telling them of their hands that hung down, and of their weak knees, and of their halting, & that their turning out of the way, may be healed, as he doth with much sharpnesse reprove them divers times in that Epistle: then that place is legall, and to be understood of legall correcti­ons and punishments, that must be the School-master to drive them home effectually to Christ; that so they may be soundly healed, by being truly, and in sincerity, made partakers of Gods holinesse and righteousnesse by Justification, and so bring forth better fruits of righ­teousnesse by sanctification; and so belongs to the first sort of crosses and afflictions, that (as I said) are legall.

But if the place be to be understood of the better sort of Professors, truly converted, and absolutely ju­stified, [Page 134] such (as he saith in another place of the same Epistle) as suffered with joy, the spoiling of their goods: and of these he seemes to speak most properly, because hee saith, that although they suffered with joy the spoiling of their goods; yet they had not resisted unto blood: then this place is Evangelicall, and to be referred to Evangelicall crosses and afflictions; not only because he makes no expresse mention of suffer­ing for any sin; but also because he saith expresly, that by those crosses and afflictions, their faith was exer­cised for their profit, that they might be made par­takers of Gods holinesse, which is principally done by Free Iustification: for although being by their faith once justified, they are ever justified, having all the imperfections of their Sanctification that they daily feele in themselves, ever abolished out of Gods sight, being made cleane and whiter than snow in his sight from 1 Iohn 1. 7. all sinne, 1 Iohn 1. 7. and they ever perfectly holy and righteous from all sin and rebuke before God, and in his sight, Colos. 1. 22. yet the trialls and exercising of Colos. 1. 22. that faith, that hath made them such before God, makes them still partakers of Gods holinesse and righteousnesse, both of Justification and Sanctifica­tion more and more experimentally in themselves, by the encrease of their faith, from faith to faith, as I said before, Rom. 1. 17. Yea God hath so wonderfully Rom. 1. 17. dignified faith, that although the least graine of mu­stard-seed of true faith, doth make the true child of God perfectly holy and righteous from all spot of sin in the sight of God freely: yet be he never so perfectly holy and righteous in the sight of God; yet he findes the fruit, experience, and benefit thereof, but according to his faith; according to that maine Axiome of the [Page 135] Gospel: Be it unto thee according to thy faith: where­upon it is most certaine, that God chasteneth every son whom he receiveth; and that also with a double or two­fold A twofold cha­stisement of Gods people. chastisement; both with the chastisement, or crosses and afflictions of correction, and with the chastisement, or crosses and afflictions of trialls; but yet not to be mixed and mingled, and confounded together: but first before faith, with the afflictions and crosses of corrections, to bee the lashes of the Schoolmaster of the Law to drive them to Christ; but after faith is come, with the glorious crosses and afflictions of trialls and exercisings of our faith, to make our faith strong, that may bring us into reall ex­perience of all Gods blessings and graces. Neither is this distinction any new device; but such as not only walketh in the old and good way of Gods word, but also is testified by the Dispensers of God mysteries, Ante remissio­nem esse suppli­cia peccatorum: post remissionem autem, certami­na exercitatio­nes (que) justorum, Aug. de peccat. merit, & remis. lib. 2. cap. 34. Vide D. Abb. against satisfa­ctions. Twelve absur­cities in min­gling Evange­licall and Le­gall crosses. 1 both ancient writers, and moderne Antagonists against the Papists: for Augustine saith thus: Before forgive­nesse or Iustification, they are the punishments of sin; but after forgivenesse, they are the fights and exercises of the just. This distinction of crosses and afflictions must be diligently, in preaching and teaching observed; be­cause the first are Legall, causing feare, that by love must more and more be cast out, 1 Iohn 4. 18. and the other are Evangelicall, causing joy and love: for if this distinction of Legall and Evangelicall crosses be not diligently kept and distinguished, then there will follow these twelve maine absurdities and incon­veniences.

As first, not a true and right dividing of the word of God, by reserving and applying the Law and the Gospel to their due, right, and proper objects to whom they [Page 136] rightly belong in the congregation; as to apply the Law, and meerly nothing but the killing Law, and that also in his full vigour and force to the loose, carelesse, and secure ones in the least sin, to whom the Law be­longs; untill they be terrified with the horriblenesse of the least sin in the sight of God: And on the other side to apply the Gospel, and meerly nothing but the healing and quickning Gospel, to the humbled and terrified ones, to whom only the Gospel belongs, to raise them up to joy, love, and zeale of glorifying God 2 Cor. 3. 7, 8, 9, 12. Mark 2. 11, 12. Luth. in Galat. cap. 3. 19. for the same, 2 Cor. 3. 7, 8, 9, 12. Mark 2. 11, 12. whereupon the saying of Luther is most true; That unlesse the Gospel be thus plainly discerned, and in practise distinguished from the Law, the true Christian doctrine cannot be kept sound and uncorrupt: But contrariwise, if this difference be known (and kept) then is also the true manner of Iustification truly known and kept.

Secondly, to tell these humbled ones terrified with 2 horriblenesse of the least sin, and now by justification made glad, joyfull, and zealous, that they are not made perfectly holy and righteous from all spot of sin in the sight of God freely, but that God doth see their foule sins in them, and is ready to correct and punish them for the same, is to pull off againe the wedding garment, and to put upon them a mourning garment of blowes, and beating in the marriage feast, Matth. 22. 2. and Matth. 22. 2. to make the children of God, or rather Spouse of Christ, not to have on the wedding garment in the marriage feast, ver. 11, 12. Verse 11. 12. 3

Thirdly, not feeling how powerfull the treasures of the Gospel alone are, both to abolish all sin from before God, and by joy and zeale thereof to mortifie all sin in our selves, they goe to borrow helpe by [Page 137] feare from the whippings of the Law; as if the Gos­pel that kils the old man, and makes us alive, and rai­seth us up from the spirituall death to life, were not able to encrease that life begun, and sufficient to bury the old man utterly, except it borrowed helpe of the whippings of the Law; and so make a miscillane and mixture of the Law and Gospel; and thus preach (as Luther truely saith) neither true Law not true Gos­pel, but a miscillane and marring of both; and thereby make miscillane Christians, that is meere hypocrites, Gal. 4. 25. Gal. 1. 4. 25. 4

Fourthly, by this mixture and mingling of whipping to righteousnesse joyned with free justification in the faithfull, as Luther truely saith upon these words of the Apostle, viz. They intend to pervert the Gospel of Christ, Gal. 1. 7. The preachers of the Gospel (saith he) become Galat. 1. 7. the Apostles of the Devill; because this mingling doth not only blemish and darken the knowledge of Grace, but also it taketh away Christ, with all his benefits, and it secretly undermines, and utterly overthrowes the Gospel. And yet (saith he) such perverters of the Gospel, can abide nothing lesse, than to heare that they are the Apostles of the Devill; nay rather they glory above others in the Name of Christ, and boast themselves to be the most sincere preachers of the Gospel; but because they mingle the Law with the Gospel (as if one should mingle blacke and white and marre both, and so darken Grace) they must needs be perverters of the Gospel: because

Fifthly, they deny Christ to have by himselfe alone made us whole, that is, perfectly holy and righteous from 5 all spot of sin in the sight of God freely; for all the Devills in hell cannot deny, but that looke how much sinne [Page 138] God sees in us, and whips us for the same, so much doe we come short of being of unjust made just, that is, perfectly holy and righteous from all spot of sin in the sight of God freely.

Sixthly, they blemish and extenuate the glory of 6 perfect Reconciliation, In that they grant, that wee are so reconciled to God by Christ, that God is be­come our Father; but they paint him out like an an­gry Father, everseeing sin in us, and ever standing with a rod or staffe in his hand lifted up over our heads; with which by reason that he ever seeth some fault and blame in us, he is ever ready, not to strike us down, yet to crack our crownes, and sorely to whip us, and to be-cudgel us throughly; whereas the Gospel des­cribes him to be not only become our loving Father, but also our well pleased Father, at perfect peace, and perfect reconciliation with us, so perfectly satisfied by Christ, that we have not one spot or wrinkle of sin, or any such thing in his sight freely, Ephes. 5. 27. and thereby Ephes. 5. 27. are without all fault, and without all blame, and reproofe in his sight (as the originall words import, Col. 1. 22.) Colos. 1. 22. vers. 23. If we continue rooted and stablished in this faith, vers. 23. But alas, here we are so far from being grounded and stablished in this faith, that we lose not these benefits (as Iames saith) by wavering; but by wrangling, con­tradiction and gaine-saying them, we cast them quite away: but how farre more Evangelically doth a right Reverend Divine indeed, as it were with one stroke B. Ba [...]ing upon the Lords Prayer, the fifth Petition. by taking away both the cause and and the effect, beat downe both these absurdities; reasoning both from the abolished cause, which is sin, and removed effect, which is correction, and all punishment against the Papists, after this manner and invincible demonstra­tion: [Page 139] Ejus quod non est, non est poena; Peccatum remissum non est, Iohn 1. 29. Ergo peccati remissi non est poena. Iohn 1. 29. That is, of that which is not, there is no temporall punishment, correction, or paine: Forgiven sin is not, or hath no being before God, Iohn 1. 29. There­fore of forgiven sinne there is no temporall punish­ment.

Seventhly, this mingling of the Law and the Gos­pel, 7 & saying that God sees sin in his justified children to correct and punish them for the same, must needs trouble the consciences of Gods children (except they be hypocrites) exceedingly: because the corre­ctions of a loving Father have some respect to the hainousnesse of the fault committed, and correcteth accordingly: therefore seeing the least sin is so infinite an horrible thing in the sight of God, so infinitly de­tested of him; that if for one small motion of sinne, but meerely to chastise and correct us for it, he should lay us in hell fire, and there let us lye a thousand yeares, and afterwards deliver us; any man may see if he be not an hypocrite in the sight of sin, that it were but a moderate and small correction for one sin, if it be but the coldnesse or spice of vaine-glory in one good worke; much more then, if a man be not a grosse hypocrite, to count his many sins, to be corrected, very small; how can hee chuse but feare and looke every houre for most horrible temporall plagues meer­ly to correct, and yet in mercy to chastise him for all his innumerable horrible sins, that God sees in in him? but these miscillane Christians never knew what an horrible thing the least motion of sin is in the sight of God, and therefore feare not horrible corre­ctions for them, untill they come for dallying with [Page 140] Gods Justice, and for their unbeliefe, and robbing of Christ of the glory of the chastisement of our peace, Esay 53. 5. to beare it themselves, they come to bee Esay 53. 5. chastised and corrected in hell, where, I dare warrant them, they shall have correction enough, and nothing but just and due correction for their sins.

Eightly, whilst the light of nature and reason thinks to provide the better, & greatly to further the care and diligence of holy walking, with fear of corrections and whippings and lashes of crosses and afflictions (which fleshly and Papistical wisedome is the very kore of this soare) she doth indeed greatly hinder true sanctifica­tion, and the Evangelicall true Repentance, and holy walking both in the whole, and in the parts of the same.

First, in the whole most evidently; for seeing the least sin is the plague-soare of the soule, making us sick, and unable to doe any spirituall duty, pining away even unto the death of hell, and nothing can heale us of the same, but free justification, by making us by the blood of Christ perfectly holy and righteous from all spot of sin in the sight of God freely: and thus by his stripes wee are healed, and truely made whole, Esay 53. 5. and see­ing Esay 53. 5. sanctification is but the lively stirring about, that comes of this healing by justification, can we then stirre lively in the duties of sanctification, before wee feele our selves healed of the deadly sicknesse of our sins, by Justification? was Naaman the Syrian so reli­gious towards the true God, so loving to the Prophet, so meeke, gentle, and liberall to his servant, before he felt himselfe freely healed of his Leprosie? and shall not the perfect healing of us from all sin (a thou­sand times worse Leprosie) doe the same much more [Page 141] in us, when we are once come to see by faith how per­fectly holy and righteous we are made from all spot of sin, the spirituall Leprosie, in the sight of God freely, and that also not in the water of Iordan, but in the la­ver of the blood of Christ? Againe did the sinfull woman in the Gospel wash in true Repentance the feet of Jesus Christ with her teares, and kisse them so often in such love, untill by perceiving that much both for matter, manner, and measure was forgiven her, she loved much? Luke 7. 47.

Then for the parts of sanctification and Repentance, Luke 7, 47. Two parts of sanctification. 1 Mo tifican­on. and first mortification: seeing the least motions of sin, even in thought only are such horrible poison of hell, so poisoning us, and all our holy walking of san­ctification that (as Christ saith) they defile all unto damnation: when we see that nothing can make us spiritually clean from them, except the Son of God be killed to temper for us, with his blood, so precious an Antidote or confection, as is justification, only able to make us mystically perfectly holy and righte­ous from them all in the sight of God; and so first makes our inside of our cup even of our mindes and consciences passively pure and clean in the sight of God freely, Titus 1. 15. or else these wormes of our soules, Titus 2. 15. even the very stirring motions only will as truely and certainely kill us, as they killed Christ? doe we not then begin to see in the streame of Christs blood wa­shing us from them, the vilenesse of these evill thoughts, and leasts motions, and begin to hate them, as the venemous vipers of our soule, either eating out our heart, or the heart of Christ Jesus? and thus hating the evill thoughts and first motions of sin, doth not this make us much more to hate and crucifie the grosse [Page 142] acts, and outward practises of the same? So for the second part of sanctification called vivification, being Secondly, vi­vification. a quickening with joy, love, and zeale of Gods glory, by cheerefull walking in all his commandements. Did the tenth Leper returne with such joy, did hee praise God with such a loud voice, and did hee fall downe and worship Christ so fervently before he felt himselfe healed of his Leprosie? which was (as the learned shewes) a true tipe and figure of our free justifi­cation? Vid. Ma [...]lo in Luke 17. or did the children of Israel, stung in the Wil­dernesse with fiery Serpents, goe powerfully, and cheerefully, and couragiously against their enimies, untill by looking upon the Brazen Serpent they felt themselves perfectly healed of all their poisonous stingings, which is the liveliest figure of the efficacy of our free justification of all? Thus we see how the lessening of the glory of our justification extinguisheth the vigour of our sanctification, both hindering our joy, lessening our love, and quenching our zeale, that otherwise, by the exceeding greatnesse of Christs benefits, would exceedingly abound, Esay 61. 3. Ti­tus 2. 14. Esay 61. 3. Titus 2. 14. 9

Ninthly, this Doctrine that God sees sin in his justi­fied children, to correct and punish them for the same, expells the filiall feare, and brings in the slavish and servile feare, and makes his children to serve him with eye-service; for whereas the filiall feare is to avoide the evill that the childe knowes to dislike and displease his father, and to doe the good that pleaseth and liketh him; not for feare of blowes, punishment, and beating, if his father should see him, but with a single eye, like nature, loving inclination, and duti­full affection of love and reverence, though his Father [Page 143] neither saw him, nor would punish him for the same. But on the other side, the servile feare, looks only to the masters eye, and avoydeth evill doing, and doth the commanded good duties either for his wages, or for feare of blowes and beating; whilst it is not marked, that this filiall feare is by the fall, and cor­ruption of nature lost in naturall children, whereby their Parents are constrained to use the servile feare, and to drive their children from evill, and to doe their duties, with blowes, corrections, and beatings; where­by they serve them not onely with much eye-service, but also very aukwardly oftentimes: When wee Preachers doe neglect to ground in the peoples hearts, great joy for the greatnesse of the free-given treasures of Christ, that should work and cause this filiall feare, loving inclination, and dutifull, and truly filiall affections; and goe about to square Gods chil­dren, according to the corrupt pattern of naturall chil­dren, corrupted with the slavish feare, with blowes and beatings: wee must needs quench in them the true fi­liall feare, and stablish in them the servile feare that should be cast out, 1 Ioh. 4. 18. & cause in the children 1 Ioh. 4. 18. of God, this eye-service, which if it be naught in san­ctified servants to their earthly masters (as the Apostle saith Ephes. 6. 6.) how abhominable is it much more in Ephes. 6. 6. the children of God, to their heavenly Father, and makes but hypocrites?

Tenthly, this Doctrine, that God sees sinne in his 10 justified children, to whip, correct, and punish them for the same, is the very instrument and Engine that confounds the New Testament (in respect of the le­gall government of the morall Law) with the old, that is finished, Heb. 8, 9, 13. by bringing back haeredem adul­tum, Heb. 8. 9. 13. [Page 144] the full-grown Heire, to be again haredem pupil­lum, the Heire in his non-age: it brings back again the full growne Heire to bee whipped againe under the School-master; after faith, that we are made perfectly holy and righteous from all spot of sin in the sight of God freely, is come: Expresly contrary (as I said before) to the words and doctrine of the Apostle Gal. 3. 25. It Gal. 3. 25. strips the Queene and Bride of her wedding-garment, Revel. 19. 7, 8. of the vesture of the gold of Ophir, by Revel. 19, 7, 8. which shee is all glorious within, with her cloathing of broidred gold, Psal. 45. 9. Ephes. 5. 27. to stand naked to Psal 45. 9. [...]phes. 5. 27. be whipped with rods of crosses and afflictions for sin; for sin is nakednesse. It makes not the New Testa­ment in the administration of righteousnesse and of the spirit, above the Old Testament to exceed in glory, 2 Cor. 3. 7, 8, 9, 10. whereby the least preachers in the 2 Cor. 3, 7, 8, 9, 10. kingdome of heaven, that should be greater than Iohn Baptist, doe come so short of him, and of unperfect Apollos, Act. 18. 25. That Luther cals such justly, first, Act. 18. 25. Taske-masters, because (as the Taske-masters in Egypt) they lay many precepts and tasks upon the people, which for want of the spirit (that comes by the preach­ing of Free Iustification, whereof they speak but little, Gal. 3. 2.) the people are not able to doe, and being not Gal. 3. 2. done, they all to beat them with the whippings and corrections and lashes of the Law; and it comes to the poor people accordingly, because it is unto them, according as they beleeve; and they must beleeve as they are taught: but they are not taught by such kinde of Teachers, as people that are made perfectly holy and righteous from all spot of sinne in the sight of God freely; so that all that they doe, must bee done for joy and thankfulnesse, that they are made so perfectly, [Page 145] holy and righteous from all spot in the sight of God freely. Which is to preach powerfully, the glad tidings of good things, Rom. 10. 15. Secondly, hee calls such Rom. 10. 15. patchers; because they doe not only patch unto the wedding-garment of Christs righteousnesse, making his children, perfectly holy and righteous in the sight of God freely, the old patches of the duties of the morall Law, to make them good, and better and better; and more holy, and more righteous every day in the sight of God, by the holy walking of sanctification (as they call it) but also by the lashes of the Law doe whip them thereunto. Hereby secretly laying the founda­tion of meriting works, and the first corner stone in building of all Popery, and Anabaptisme.

Eleventhly, this Doctrine that the justified children 11 of God must bee kept from sinne, and driven to holy walking for feare of correction and punishments, doth quite marre the true nature of sanctification: for then it is true sanctification, when it is done with willing cheerfulnesse, and meere thankfulnesse for Free Iustifi­cation, and the other great benefits of the Gospel freely bestowed and already possessed; and thereupon bringing forth great joy, and zealous obedience: but if wee bee driven thereunto by corrections, and whip­pings, it is not free and cheerfull obedience, but it is made compulsive; but all that thankfulnesse whereun­to wee with whippings are compelled, is no thank­fulnesse; and indeed, all such obedience is not worth a a butten, except it be willing and cheerfull for joy of Free Iustification, and then it is true sanctification in­deed, Psal. 110. 3. Esay 55, 5. Psal. 110. 3. Eay 55. 5. 12

Twelfthly and lastly, Summa Summae, the upshot of all is this: That when we Preachers of the Gospel, not fee­ling [Page 146] in our hearts the vigour and power of the free­given treasures of Christ, doe not trust to, nor rely up­on the pressing of them as sufficient (where they are felt and injoyed) operative causes of all holy walking, and godly conversation: then wee degenerate and de­cline thereby to the legall teaching of the Old Testa­ment, more agreeable to the light of nature described before, of constraying men to holinesse and righteous­nesse with legall arguments of large blessings, if they doe well, but with terrors of corrections and punish­ments for their evill doings; which either doth little good at all, or at the best makes but self-deceiving legall zealous hypocrites, and so goe not with a right foot to the truth of the Gospel, Gal. 2. 14. and purity Gal. 2. 14. of the first Primitive preaching, of constraining men to holinesse adn righteousnesse by joy and love, by preaching with joyfull inflamed hearts and fiery tongues, Acts 2. 4. the exceeding excellency and glory Act. 2. 4. of the unsearchable riches of Christ; which as it was the true course of the first manner of preaching of the Gospel in the Primitive Church, as is evident in all these Scriptures, Act. 8. 8, 38, 39. Act. 13. 38, 39, Acts 8. 8. 38, 39, & 13. 38, 39, 42, 44, 52. 1 Pet. 1. 8. Epes. 3. 8. 42, 44, 52. 1 Pet. 1. 8. and which S. Paul defines to be the very essence of a Preacher of the Gospel, Ephes. 3. 8. saying in the person of all true Preachers of the Gospel; vnto me the least of all Saints is given this grace, that I should preach among the Gentiles, the unsearch­able riches of Christ; so it is the only meanes sancti­fied with the bloud of Christ, to cause people to abound in all godly and zealous conversation. And thus have I somewhat the more largly hun­ted and taken this little Fox, Can. 2. 15. because Cant. 2. 15. it is so nourished not only by the Papists that presse [Page 147] it exceedingly out of the examples of the old Testa­ment against the perfection of Free Iustification, main­tained by Protestants; but also some of us Protestants by lisping the language of Ashadod, doe goe about with the same to undermine the very root of the Lords Vine, that is Free Iustification, by going about to prove (as we see here) by it, that we are not by the wedding-garment of Christs righteousnesse made perfectly holy and righteous from all spot of sin in the sight of God freely, full-sufficient of it selfe (the more it is rightly knowne) to constraine us with all joy to holi­nesse, and righteousnesse, not by feare, but by love, and Evangelicall zeale, as strong as fire and death, Cant. Cant. 8. 6, 7. Tit. 2. 14. 8. 6, 7. Tit. 2. 14.

CHAP. VIII. Containing Answers to three other Reasons Objected.

THe second reason objected, is this; we pray daily in the Lords Prayer, forgive us our tres­passes, but he sees those trespasses and sinnes in us, which he forgives; ergo we are not made perfectly holy and righteous from all spot of sinne in the sight of God freely. And againe thus: If God have by the wedding­garment made us perfectly holy and righteous from all spot of sin in his sight, so that that phrase is true, that God sees none in us, what need we to pray unto him daily to forgive us our trespasses? the Papists a little otherwise in words, but all one in effect do bend these [Page 148] objections against our assurance by faith, that our sinnes are forgiven, saying thus, If your faith be an assurance that your sins are forgiven, what need you daily to pray to God to forgive you your trespasses? for this were needlesse, if we were before assured of pardon, and salvation. Now because this matter of prayer is an exceeding weighty point (for what can be more weighty than a right acceptable prayer in the sight of God?) therefore is this point the more fully to be handled; and so much the more, because these Objectors would, by these objections, give an appearance that they never yet made a good prayer to God: and no marvell, because as it is an easie matter to pray, and that sometimes earnestly by the light of nature; so it is an hard matter and rare to pray rightly by the light of grace. For the very Gentiles, by the light of nature, understood that God did know and see their sins, and also they prayed to God for mercy and forgivenesse of the same, and that earnestly, Ionah 1. 5. Ionah 1. 5. 14. 14. but they left out, in the name of Christ; and there­fore their earnest prayers were but much babling, Mat. Math. 6. 7. Object. Answ. 6. 7. But we (will some say) doe pray in the name of Christ. To which I answer, that yet many doe think (when they say, for Christ his sake) that they doe pray in the name of Christ, yea and earnestly also, as they are perswaded in their owne minde; and yet is their prayer but hypocriticall, made rather in the light of nature in them, and in the custome and religion of their countrey, and in a legall zeale, than truly in the name of Christ: such are the prayers of the Papists; such also are the prayers of the Anabaptists; such are the prayers of the Familists; such are the prayers of the Brownists, and of many other hypocriticall Pro­testants [Page 149] among us, making long prayers of many re­quests out of the word of God by a good memory, yea and very zealously sometimes by the legall zeale; all which are perswaded that they pray earnestly in the name of Christ; when yet indeed and in truth they are done but in the selfe-deceiving hypocrisie of the le­gall zeale, and so are no good prayers before God.

But peradventure you will say, how then may wee Quest. When our prayers be sin­cere and good before God. know, that wee have, or doe make good prayers to God, that are not wrought meerly by the seeming sincerity of the light of nature, and in the legall zeale?

I answer, when wee come in the name of Christ Answ. consisting in two points. rightly, which is not in a meere verball, but in a reall manner, and consisteth in these two essentiall and in­fallible points.

First, if we have by the unchangeable nature and truth of God revealed in that sentence, Cursed is every one that continueth not in all things, and by the death of Christ, such a true sight above the Gentiles, what an infinite horrible thing the least sinne is in the sight of God, that we dare not (as the Gentiles did, and men in the light of nature still doe) presse, and rush into the presence and sight of God in the least sinne, and so give him the true glory of his justice: Because (as the first Protestant Dispensers of Gods mysteries, that rightly make the justifying faith the first entry unto God) doe truly say; if he be justly condemned of the contempt of his Princes majesty, that dares presse into his sight and presence defiled with foule, filthy, and loathsome dung, that is exceeding loath­some in his Princes sight: how much more is he to be condemned of filthy hypocrisie in the sight of sin, [Page 150] that dares presse and enter into the sight and presence of God, foule with the least sin in him and upon him, that is a thousand times more filthy and loathsome in the sight of God, than the loathsomest dung that can be, to the eyes of a Prince: and so rob God of the glory of his justice, and infinite hatred of the least sinne?

Secondly, that he may not (as hereby justly hee 2 might) run away, with Adam, from God, and from Gen. 3. 8. prayer, he must, in his prayers, come in some faith, hope, and comfort of his Baptisme; wherein God said unto him in the power of his owne ordinance, Arise, and be baptized, and wash away thy sinnes in calling upon the name of the Lord Iesus, Acts 22. 16. for when Acts 22. 16. a Christian feeles himselfe fallen into some sin, as the only meanes to raise him up againe, must be to returne by faith unto the efficacy of his Baptisme, by considering the horriblenesse of the least sinne, that he being an infant, could not be admitted into the favour of God, and fellowship of his Church and children, except he were first washed from all his sins: and then considers how freely, when he was not able in his infancy to send up one groane, or sigh unto God for his originall filth, not to think a good thought of God; yet even then to save him freely, Christ opened his side, and poured out upon him his heart blood, to wash away all his sins past, present and to come; and cloathing him with the wedding-gar­ment of his owne righteousnesse, did seale the same up unto him to put him out of all doubt thereof, by his oath, and owne seale of Baptisme; and therefore now sighing up to Christ in the sense and feeling of his sins, may be much more assured, that he will con­tinue [Page 151] his grace so freely begunne unto him; we be­ing thus found first of Christ before we sought after him, he will preserve us still in that his wedding garment from all sin in his fathers sight continually and for ever: for whom he once justifieth, he justifieth for ever, because (as the Apostle saith, Heb. 10. 14.) Heb. 10. 14. Hee hath with one sacrifice upon the crosse made perfect by justification to the sight of God, continually, and for ever, all them that be sanctified: wherewith notably agrees that witnesse of a learned dispenser of Gods mysteries, saying, That we ought to know that at what time Calv. Instit. lib. 4. cap. 15. Sect. 3. soever we be baptized, we are at once washed and made cleane for all our life; therefore so oft as we fall We must goe back to the remembrance of baptisme, and therewith we must arme our minde, that it may alway be certaine and assured of the forgivenesse of sins; for though when it is once mi­nistred it seemeth to be past, yet by following sins it is not abolished; for the cleanness of Christ is therin bestowed upon us, that alway flourisheth, is oppressed with no spots, but overwhelmeth and wipeth away all our filthinesse, and so preserveth us in perfect righteousnesse to Godward for ever: as this (I say) is the only meanes whereby after our falls we returne unto him; his washing us thus in his blood first, making us to wash our selves declaratively in teares of love and Evangelicall re­pentance, so is it the only meanes to come rightly unto God in prayer: thus we come in the wedding garment: thus we come rightly in the name and power of Christs blood that we were baptized in: thus our prayer is the prayer of a righteous man that prevaileth much with God: thus we come in faith, wherein St. Iames bids us not to waver, for then we rob the blood of Christ of his glory in us, & then we obtain nothing of the Lord.

Whereby we see that they that will presse by prayer into the presence of God, foule in their sin, untill they have obtained pardon by prayer, doe faile both in the first point of right comming, not knowing the horri­blenesse of sin revealed in the Word, & have but a gen­tilish conceit of the foulness of it, & so are ready with the Gentiles and Papists to make their prayers to be, ex opere operato, or in the name of Christ, ex Condigno, the meanes of the pardon of their sins. But they faile much more in the second point, both by ignorance of the glo­ry of Gods free pardon given them in their baptisme, and also in not comming to pray in the wedding gar­ment of Christs righteousnesse, ever preserving & pre­senting them perfectly holy and righteous from all spot of sin in the sight of God freely; whereby they not praying in this faith, not only obtaine nothing of the Lord; but also lye naked to all his judgements, because God sees not the sprinkling of the blood of the Lambe; that is, the 1 Iohn 1. 7. cleannesse wrought by his Sons blood, 1 Iohn 1. 7. upon the doore posts; that is, the very entrance of their prayers & confessions; for how can it be lesse dangerous to en­ter after a more peculiar manner (as we doe by prayer) into the presence of the most holy, and most pure God, infinitly hating all sin, without the wedding garment, without which God cannot abide to looke upon us, but saith, Binde him hand and foot, take him away, and cast him into utter darknesse, where is nothing but weeping & gnashing of teeth? Mat. 22. 13. But if we come Matth. 22. 13. in the faith of this wedding garment, freely abolishing all our sins out of Gods sight, then all the three persons of the blessed Trinity doe magnifie the glory of their proper offices, with one unanimous consent upon us; for we must marke, that although our justification be [Page 153] the worke of the whole Godhead, yet the three per­sons have their severall offices therein peculiar and The Trinity have severall offices in justi­fication. proper to each person, which of us ought to be dis­cerned, and rightly distinguished: as

First, the Son comes downe freely to us, when else 1 we durst not ascend up by prayer to God, and is there­by the Lambe of God that taketh away the sin it selfe, Iohn Iohn 1. 29. 1, 29. by making us perfectly holy and righteous from all spot of sin in the sight of God freely, 1 Iohn 1. 7. And this 1 Iohn 1. 7. must be our first ground of entering by prayer unto God; whereupon (as the Apostle saith) we have hold­nesse and entrance with confidence through this faith in him, Ephes. 3. 12. Ephes. 3. 12.

Secondly, the sin being gone, the Father forgives 2 the punishment due to that sin, that his Son hath abo­lished, as it is expressely said, Psal. 32. My sins being Psalme 32. covered, and by the imputed righteousnesse of the Messiah to come, utterly abolished out of thy sight, ver. 1. then thou forgavest the punishment of my sin, ver. 5. Verse 1. Verse 5. and then powreth out all manner of blessings upon us both temporall and eternall; not only for our good, but principally to dignifie and glorifie the blood and righteousnesse of his owne Son in us and upon us.

And thirdly, the holy Ghost reveales and seales the assurance, comfort, and expectation of these blessings 3 unto our soules; giving us the eyes of understanding and faith to know and see these invisible good things, 1 Cor. 2. 9, 10, 11, 12. Ephes. 1. 17, 18. Object. 1 Cor. 2. 9, 10, 11, 12. Ephes, 1. 17, 18.

But hereupon will some peradventure reply and say, if our prayers be naught, except we come thus to pray cloathed in the wedding garment of Christs righte­ousnesse, which is Gods royall pardon, the royalty [Page 154] whereof is such, that it preserves us even from our baptisme, and presents us ever perfectly holy and righteous Why we aske daily forgive­nesse of sinnes. from all spot of sin in the sight of Godfreely: What need we then to pray daily to God to forgive us our tres­passes, if we have not one spot in the sight of God before we pray? especially (as the Papists object) if the nature of our faith be such an assurance, that it assures us that we are so cleane before we pray? Answ. for three causes.

I answer with the Protestant Antagonists against the Papists, that in three respects, we continue daily to to aske of God forgivenesse of our sins.

First, because the more faith any childe of God 1 hath, the more he prayeth for this glorious forgive­nesse; because the more grace he hath, the more he feeles by his daily slips the imperfection of his sancti­fication, & findes by the said daily slippings, that all his righteousnesse of sanctification is but as a menstrous cloth; the more he seeles this great imperfection of his sanctification, the more he flies by faithfull prayer to the absolute perfection of his justification; beseech­ing God that he may not be found in his sight in his owne righteousnesse of sanctification, Phil. 3. 8, 9. Phil. 3. 8, 9. which he sees and feeles in himselfe to be as a men­struous cloth, but in the wedding garment of his Sons righteousnesse, making both him and all his owne righteousnesse perfectly holy and righteous from all spot of sin in the sight of God freely: the feeling of the great imperfection of his owne righteousnesse, which is subject to sense, and visible, sharpneth his faith to cling by faithfull prayer the faster to that perfect righ­teousnesse wherewith hee is cloathed above sense and feeling, and invisibly.

Secondly, by daily praying for this glorious justi­ 2 [Page 155] sying forgivenesse they grow to fuller assurance, and more comfortable feeling that they are by Gods glo­rious forgivenesse made perfectly holy and righteous from all spot of sin in the sight of God freely; for although the wedding garment, and the truth of God in cloathing with the same, be full and perfect, and alwaies alike (as is before noted) not subject to any alteration, never encreasing, nor diminishing; yet our faith being weake, gives at the first but weake assurance, and is greater or lesser; sometimes (as I said before) hath a full, and sometimes a wane; but by daily fervent prayer, giving to Christ this glory of his wedding garment, it growes stronger and stronger, to a plero­phory and full assurance unto joy unspeakable and glorious; which the Author to the Hebrewes, Chap. Heb. 10. 10. presseth earnestly upon us, saying, Seeing God doth so gloriously forgive us, that with his one offering he hath made us so perfect for ever, that he remembers our sins no more; so that there needs no more sacrifices, pu­nishments or satisfactions for sin, having hereby bre­thren, boldnesse to enter into the holy of holies, by the blood of Jesus, by the new living way of Free Iustificati­on, which he hath prepared through the vaile; that is, his flesh; Let us draw neere with a true heart in full assu­rance of faith, having our hearts sprinkled & purified, and made perfectly cleane by the blood of Christ from a troubled unquiet and evill conscience, and our body washed with pure water of Baptisme, sacramentally pure by ex­hibiting and sealing unto us, and putting us out of all doubt both of justificatiō, that makes us perfectly pure to Godward, and of sanctification that more and more makes us pure to manward, Let us hold fast this pro­fession of our faith without wavering (much more with­out [Page 156] wragling against it) because he is faithfull that hath promised, and by his blood worketh this up­on us.

Thirdly, by daily praying for this benefit, we come 3 to further experience of the fruits, and effects depend­ing and belonging to the same, that we may see invisible justification by his visible fruits and effects: for David gives us to understand that Free Iustification (as we shal see further hereafter) is blisse and happinesse, Psal. 32. Ps [...]l. 32. 1, 2. 1, 2. and therefore a freedome from all misery and sorrow: But for the exercise of our saith (as we heard before) we still live in misery, and much sorrow, and seem wholly strangers to all claime to a blisful estate; therefore being still in case as if our sins were not for­given, and we thereby made perfectly holy and righteous from all spot of sin in the sight of God freely; we still pray for the forgivenesse that doth effect the same praying that we may not only possidere possesse it, but also frui injoy it; that is, not only certainely have the benefit it selfe, but also reape the fruits, effects, and blessings, both spirituall and corporall, temporall and eternall, belonging to the same; that as we have heard, so we may see; and as Christ said unto Martha, Said I not unto thee, that if thou wouldest beleeve, thou shouldest see the glory of God? Iohn 11. 40. whereupon Luther very Iohn 11. 40. aptly (in his exposition upon the Lords prayer) doth [...], make a twofold justification, one internall A twofold ju­stification. invisible and secret, the other externall, visible, and experimentall; the internall invisible and secret must goe before we say, Our Father which art in Heaven, because before we are justified, and whilst we are in the state of nature, we are the children of the Devill, and of wrath Ephes. 2. 3. but when we are justified with Ephes. 2. 3. [Page 157] this internall and secret Justification, and made there­by the children of God, then after the other petiti­ons for eternall and temporall, spirituall and corporall blessings, wee say rightly forgive us our trespasses; this is, shew by granting and giving us these blessings, that thou hast justified us, that is, made us freely righteous from all our sins: both these Justifications (saith hee) Christ shewed in the history of Mary Magdelen: the first, when he turned his back upon her, and yet said secretly unto Simon, many sinnes are forgiven her: The second, when Christ turned to her, and said to her face, Thy sinnes are forgiven thee, goe in peace: The first maketh cleane; the other maketh outward peace: the first is of meere faith; the other consisteth in out­ward experience: the first God exerciseth upon men of excellent spirit, such as Daniel, and Paul were; the other upon weaklings that need refreshment. But to conclude this point in briefe, every one that prayeth, Praier is either made in the faith of our Baptisme, or out of it. must needs pray in faith of his baptisme; or out of faith: If hee pray out of faith, by the light of nature and legall zeale, his prayer is abhominable, because he hath not on the wedding-garment, signified in baptisme, which is the washing of him cleane by the blood of Christ from all sin it selfe in the sight of God, 1 Ioh. 1. 7. 1 Ioh. 1. 7 but remaines still foule in his sinne, and thereby abhominable, both he, his prayer, and all that he doth. But if he pray in faith, by that faith only he is clean in the sight of God from all sin freely, before he be­gins to pray for forgivenesse, being a true saying, that a reverend Protestant writeth against the Papists: that if the promise of God mentioned, Esay 65. 24. namely Esay 65. 24. Before they call I will answer, be verified upon them in any matter, it is chiefly true in their prayers for justifi­cation, [Page 158] because it is their faith that causeth God to Answer before they call: but the faithfull prayer that fol­lowes, is like the breath of the living faith, and hath a twofold use (as aforesaid) working fuller assu­rance, and further experience of all blessings, spirituall and corporall. Because it is an infallible axiome in true Religion, that bona opera non praecedunt justifican­dum, sed sequuntur Iustificatum; that is, good works of prayer, or any such like, doe not goe before a man be justified, but they follow after a man is before justified. Whereupon Luther agreeing with Austin, Captivitate Patylonica, Tom 2. pag. 71. b. saith, promissio Dei non impletur orando, sed solùm cre­dendo; Credentes autem oramus, & quodlibet opus bonum facimus: that is, the promise of God justifying us, is not fulfilled by praying, but only believing; but when wee beleeve then wee pray, and doe any other good work. And thus (as I said at the first) have I hand­led this point the more fully; because it is exceeding weighty.

THe third Reason objected is this, The holy Ghost Third Reason Objected. is God, and shewes us our sinnes: and shall not hee being God, and shewing us our sins, much more know and see sin in his justified children? ergo, the children of God are not made by Christs wed­ding-garment, so perfectly holy and righteous, that they have not one spot or wrinkle in the sight of God freely.

To which I answer, that the holy Ghost being true, Answ. God knowes the sins of all men infinitely more per­fectly than they themselves doe; but in his justified children sees them abolished: for although men themselves know something of sinne and of the wages [Page 159] thereof, which is death, by the light of nature, whereby they are left without excuse, Rom. 1. 20, 31. & 2. 14. 15. Rom. 1. 20. 31. & 2. 14. 15. Yet none comes to know and see them rightly and effectually, except the holy Ghost doe shew them their sins. But to shew his children their sins, he useth two glasses, and puts them into the hands of his Ministers for that purpose, the one is the glasse of the Law; the other, is the glasse of the Gospel.

Now whilst his children are unconverted, the holy A twofold re­presentation of sinne. Ghost both knowes their sins, and also sees them in them, and wills his Ministers to hold out unto such constantly the glasse of the Law, that they may see the Leprous faces of their soules in the same, wherewith the spirit working open the eyes of their conscience, Gen. 3. 7. to see better then by the light of nature, that Gen. 3. 7. the foulnesse of sin is so horrible, that he must needs curse the creature that hath the least sin in his sight, saying, Cursed is every one that continueth not in all things that are written in the book of the Law, Gal. 3. 10. Gal. 3. 10. and to see the unchangable truth of this definitive sen­tence, that Heaven and Earth may passe away, but one jot or tittle of this sentence cannot passe, untill it is ful­filled, and to see the horriblenesse of Gods curse due to the least sin: thus the holy Ghost shewes us our sins, whereby they begin to see their Leprosie to bee very foule, and their miserie most fearefull for one sinne, much more for many sinnes; whereby they are so ter­rified, and so effectually humbled, that they desire no­thing more between heaven and Earth, than to be hea­led of this their deadly Leptosie, and hellish poy­son of the lest sin: this is the holy Ghosts, and not the light of natures, first shewing us our sinnes.

Now when this first work is thus wrought: then the [Page 160] spirit wils his Ministers to hold forth, likewise con­stantly before their faces the glasse of the Gospel, where­in they hear that nothing can heale them of their spi­rituall Leprosie and wofull miserie, but the blood of the Son of God, which they apprehending, the spirit also doth by imputation cloath them with the wed­ding-garment of Christs righteousuesse, wherewith he abolisheth, first out of his own sight all their sinnes, and then gives them the eye of faith, whereby they also see their sins utterly abolished out of the sight of God the Father, Son, and holy Ghost, one God bles­sed for ever. And yet they seeing with this eye of faith, no lesse image and Idea in this glasse, than the ga­ping wounds, and goared bloody side of the Son of God, hanging upon the Crosse, and streaming out his blood and life to wash away and abolish all their sins; as they see them thus utterly abolished; so the spirit shewes them hereby the horriblenesse of their abo­lished sin more in the blood of Christ than before, when they saw them not abolished in the glasse of the Law: as if a father his sonne having committed some A smile. act of theft, should not be content to chide, beat, and all to rate him, saying, he should be hanged, and were worthy to be hanged; but also lead him out (strict­nesse of justice so requiring) and shew him a man hanging as his pledge and surety, and dying for him upon the Gallowes, this sight must needs pierce his affections; and although it shew him his foule fault abo­lished; yet hee sees therein the vilenesse of it more than before: so although the spirit of God doe shew us in the death of Christ our sinnes abolished out of his sight; yet hee maketh us thereby both to dis­cerne in our selves, and with S. Paul in the seventh to [Page 161] the Romans, to bewaile in our feeling, for the exercise of our faith, those sins which before wee counted but small or no sins; and to see the exceeding vilenesse of them, farre more by viewing them in the blood of Christ, by which they are abolished out of Gods sight, than if they were still abiding in the sight of God: and although the sight, sense, and feeling of these sins, be by a greater light in the Law, never so strong in their own selves; as sometimes it is stronger than it should be, being re [...]dy to cast the children of God down in­to despaire: Yet as before whilst they were under the Law, the spirit did by the glasse of the Law simply shew them their sins, with the curse and wrath of God due to the same: so now being under the Gospel, and under grace, he doth not simply shew them their sins, as before, but it is the true office, and true work of the spirit to shew them their sins abolished out of Gods sight: that is, as hee himselfe doth see them cloathed with the wedding-garment abolishing their sin, and making them perfectly holy and righteous from all spot of sin in the sight of God, and in his own sight freely; and thereby enters into them himselfe, as fit Temples for himselfe to dwell in, and also knits them as meet and fit members into the body of Christ: so doth he open their eyes of faith, to see contrary to their Rea­son, and to their strong contrary sense and feeling, that Testimonie of Christ to be true, and verified in in them, viz. Thou art faire my Love, behold thou art all faire, and there is no spot in thee, Cant. 4. 1. 7. And that Cant. 4. 1. 7. this is the testimonie of the holy spirit unto the chil­dren of God under the Gospel; and that these are the things which the holy Ghost shewes unto them, Christ himselfe testifies, saying, When the spirit of [Page 162] truth is come, hee shall glorifie mee: mark that, but how, or after what manner shall hee glorifie Christ? it followes: for hee shall take of mine; namely that the blood of Jesus Christ the Sonne of God doth make us cleane in the sight of God from all sinne, 1 Ioh. 1. 7. Ioh. 1. 7. Ioh. 16. 14. And shall shew it unto you: Ioh. 16. 14. certainly, if the spirit doe not shew us this, nobody will shew it us; for the whole world, the flesh, our own sense, and fee­ling, and the Devill do all shew us the contrary: but yet (saith Christ) when the spirit shall come, he shall judge contrary to all these, for he shall judge the whole world of Beleevers, in my ascension of nothing but righteousnesse, verse. 10. Because as Luther truly saith Verse 10. upon that place, In eo enim transitupeccatum in justiti­am absorptum est: that is, in that passage of his into heaven, the sinne of Beleevers is absorpted and swal­lowed up into righteousnesse. Whereupon it fol­lowes of necessity, that such preachers as blend these two glasses and intermix them, and so do darken them, and such people as see not that they are cleane from all sinne in the sight of God freely, may justly suspect themselves to be sensuall (as Iude saith) not having the Spirit, shewing plainely that they see no more of the foulnesse of sin, then the light of nature teacheth: and so did never look rightly by the spirit into the glasse of the Law, to be truly touched with the foulnesse of sin it selfe: Secondly they did never look rightly into the glasse of the Gospel, to see themselves translated out of sin into righteousnesse, and unbeliefe being blind to discern these things of the spirit, 1 Cor. 2. 14. 1 Cor. 2. 14. as before shee went about to make God blind: so now shee falsifies the witnesse of the holy Ghost, saying, that he testifies of [...]inne, the work of the Divell in the [Page 163] justified children of God, when taking only of Christ, and of his benefits, and shewing them to Beleevers, he testifieth only of righteousnesse, Iohn 16. 10. and so glo­rifies Ioh. 16. 10. 1 Ioh. 1. 7. Christ, and his blood, 1 Iohn 1. 7.

THe sourth reason objected is this, The Lord by Fourth Rea­son objected. his spirit doth mortifie our sinnes daily, Rom. 8. and shall he not see those sinnes, which by his spirit he doth mortifie? ergo, the children of God are not with the wedding-garment of Christs righteousnesse made perfectly holy and righteous from all spot of sinne in the sight of God freely.

To which I answer, That as this reason doth seeme Answ. most plausible to naturall reason; so it is that, by which these Objectors doe not only most of all de­lude and deceive themselves and others; but also is the Papists cunningest thiefe, which they use after the cleanliest manner to rob Christ of his glory; against which my heart yearns. But, oh that it did burne more against it! But that we may understand the de­ceit of this argument we must mark two things: first, that the expresse words of the Text, in this objection serpent-like suppressed, are these; If ye, that is the faith­full doe mortifie the deeds of the body by the spirit, Rom. 8. Rom. 8. 13. 13. Secondly, we must mark, that this mortifying is all one, with that saying of S. Iohn, And he that hath this 1 Ioh 3. 3. hope, doth purifie himselfe, &c. And with that saying of S. Paul, who although as an elect vessell to preach un­to the Gentiles, did most of all urge and presse free Act. 9. Iustification; yet hee saith, Let us cleanse our selves, from all filthinesse of the flesh and spirit, 2 Cor. 7, 1. Now 2 Cor. 7. 1. wee must not understand, that wee purifie, that wee mortifie, that wee cleanse our selves, no not by the spi­rit [Page 164] properly to the sight of God. For this is the meere and only, and proper work of Christs blood, and of the spirit, cloathing us with Christs righteousnesse, who thus alone by himselfe only purifieth us from our sins, properly in the sight of God; as the Apostle saith, Heb. 9. 14. For if the blood of Buls and Goats sprinkling Heb 9. 14. the uncleane, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the e­ternall sprit offered himselfe without spot to God, purifie your conscience from dead works? &c. and is set downe to be one of the maine things, that declare the glory of Christs [...]od-head, Heb. 1. 3. where among other praises Heb. 1. 3. of the power of his Godhead, this is one, That hee hath purified us from our sins by himselfe; and there­fore it is rightly said in the Doctrine of our Church, taught by the first Restorers of the Gospel in this land, in King Edward dayes, That it is the greatest arrogancie and presumption of man, that Anti-christ could set up a­gainst God, to affirme, that we take away, that we purifie, that we cleanse our own sinnes out of the the sight of God, either in whole, or in part.

But how then (will some say) doe we purifie, and Quest. cleanse our selves?

I answer, that wee cleanse, and mortifie, and purifie Answ. our selves only Declaratively to the sight of men; that is, we only declare both to our selves and to others, in the way of thankfulnesse, that the holy Ghost hath by cloathing us with the wedding-garment of Christs righteousnesse, purified, mortified, cleansed, and utterly abolished all our sins out of Gods sight freely. Whereby the holy Ghost sees us not properly morti­fying, cleansing, and purifying our sins out of the sight of God, our selves, for then hee should see us robbing [Page 165] Christ of that glory which his blood hath freely done, before wee begin; but when the wedding-garment wrought by his blood, hath freely purified them out of Gods sight, then the spirit (we being thus first clean in his sight) enters into us to dwell in us, which other­wise he would not doe, but being entred, and dwelling in us, he enables us by walking holily and righteously, to avoyd and purifie out of our own sight, sense, and fee­ling, and out of the sight of other men, that sin which the wedding-garment hath purified and abolished be­fore, out of the sight of God: and so we meerely de­clare before the spirit, that hee himselfe and Christs righteousnesse have originally and properly cleansed and purified away, and utterly abolished them out of Gods sight freely. And this is that which S. Paul ex­presly teacheth in the sixth to the Romans; for having shewed in the three next precedent Chapters, how freely of unjust we are made just; that is, perfectly holy and righteous from all spot of sin in the sight of God freely, unto naturall reason objecting, that then we may live freely in sinne as we list; hee answers, nay, that is im­possible; for (saith he) how can wee that are dead to to sinne, live yet therein? That is, if a man be by Justi­fication as perfectly freed from all sinne in the sight of God, as hee is freed from the traffick and businesse of this life, that is dead, which must needs bee, if we be made perfectly, holy and righteous from all spot of sinne in the sight of God freely, how can such an one practise and live in sinne? nay he cannot chuse but shew and declare the same by holy and righteous living, to the sight of men, and mortifie them to himselfe, and to his own feeling, as hee is by Justification dead to them in the [...]ight of God: And this Luther testifies [Page 166] very aptly saying thus: Delectio bonaque tua opera delent peccatum tuum sed coram te, ut tu quoque deleta sentias, quae nimirum fides delet coram Deo, id quod non sentis: that is, thy love and good works, do put out and abolish thy sinnes, but before thy selfe, that thou mayst also feele them to be abolished, which yet thy Justification only puts out before God: but this (being above thy sense and feeling) thou dost not feele. But the manner hereof the holy Ghost himselfe doth cleerly illustrate An apt simili­tude of a Lan­tern. unto us, by an apt similitude of a Lantern: for as the Lanterne is both darke in it selfe, and doth cast forth no light to abolish the darknesse round about it, untill the candle be in it; but when the can­dle is put into it, then the darknesse of it is abolished, and it also casteth forth light to the abolishing of the darknesse round about it; and yet it is not the Lan­tern that puts out the darknesse properly, but only the candle in the Lantern, and the Lantern doth only declare by casting out beames of light, the can­dle that properly puts out the darknesse: Just so it is in the case of our Justification: the chil­dren of God, before and untill they bee justified, are like dark Lanterns, both dark in themselves, and casting forth no beames by sanctification of any light to enlighten others: but when the spirit of God, by the hand of his Ministers, hath set into their soules, by the socket of faith, the candle of Free Iustification; then doe they cast forth the beames of Sanctification, and holy walking to the abolishing of the darknesse of sinne in themselves; and round about them, to the enlightening of others: and yet their Sanctification doth not put out the darknesse of their sins properly; but doth only shew and declare the [Page 167] candle of Free Iustification to be in them, that pro­perly before God puts out and abolisheth all the darknesse of their sinnes, by making them perfectly holy and righteous from all spot of sinne in the sight of God free­ly. And for the confirmation of this, as in the mouth Three places places of Scrip­ture for confir­mation. of two or three witnesses every word doth stand; so three places of Scripture may be sufficient.

The first is of our Saviour Christ, Mat. 5. 16. saying, 1 M [...]th. 5. 16. Let your light (namely of Justification, which only was that, that enlightened the blinde Pharisee Nicode­mus, Iohn 3. 14, 15.) so shine before men (namely by Sanctification) that they may see the beames of your good works, and so glorifie you Father which is in hea­ven.

The second place of Scripture teaching this more 2 Ephes. 5. 8. plainly, is Ephes. 5. 8. where the Apostle saith thus: You were once darknesse (there is the dark lanterne with­out the candle in it) but now are light in the Lord (mark how he saith, not light in themselves, but light in the Lord; there is the lanterne made light with the candle of Justification set into it) walk as the children of light; there is Sanctification, as the beames shewing and de­claring, that the candle of Justification is in us, that only makes us light in the Lord.

The third place of Scripture teaching this yet more 3 Phil. 2. 15, 16, 17. fully and largely, is Philip. 2. 15, 16, 17. where the Apostle saith, Be yee blamelesse and pure as the Sonnes of God, without rebuke in the midst of a naughty and crooked generation: but how may we doe all this, thus powerfully mortifying in our selves the corrupt con­versation reigning in the world? by shining by San­ctification as lights and lanterns in this dark world. But by what meanes may we be made such shining [Page 168] lanternes? By holding out (saith he, as a lanterne doth a candle) the word of life, that is, Free Justification, by which only we live, Rom. 1. 17. and therefore is Rom. 1. 17. Rom. 5. 18. expresly called the Iustification of life, Rom. 5. 18. the holding out of which candle of Justification, is to shew and declare, in the mortifying of our sinnes by Sanctification, that this candle is in us, that properly abolisheth our sins, and makes us originally and pro­perly blamelesse and pure as the Sonnes of God, with­out rebuke, first in the sight of God freely, Colos. 1. 22. Colos. 1. 22. and then makes us declaratively blamelesse and pure as the Sons of God, to the eyes of men; unto which si­militude he subjoynes the very essence of a Minister of the Gospel, and the essentiall mark by which he is to bee discerned, saying, that if they did shew by shining like bright lanterns, and declare that the can­dle of Justification is thus in them, that only gives to Christ such great glory, and to men assuredly eternall life; and if they did constantly hold out this candle of the word of life, for which he counted his owne holy walking of Sanctification as nothing and dung, Philip. 3. 8, 9. then although he were slaine upon the Phil. 3. 8, 9. Altar, and service of working this faith in them; yet he would be glad, and rejoyce with them all. And this doctrine, that we doe not purifie, mortifie, and clense our sinnes out of Gods sight, but only declare, that Christs blood hath truly, originally, and properly abo­lished them out of Gods sight freely, the doctrine of Doctrine of our Church. our Church also taught by the first restorers of the Gospel in this land, doth cleerly witnesse and testifie, saying; good living, and good works of fasting, libe­rall almes, and such mortifications of our corrupt na­tures, doe not purifie, and clense away the spots of [Page 169] our iniquities out of the sight of God; for that were indeed to deface Christ, and to defraud him of his glory: But by cheerfull doing them in thankfulnesse of heart, they declare openly and manifestly unto the fight of men, that Christ hath washed away all our sinnes, and that his blood hath purified us in the sight of God, and clensed us of all the spots of our iniqui­ties freely; whereby we shew evidently that we are not hypocrites, only making, by a legall zeale, a faire shew of good fruites like choke-pears, but are in truth the Sons of God, and elect of him unto salvation: for it is an exceeding weighty point, worthy the diligent marking, and yet not sufficiently marked; that there are Two kindes of mortification of sinne. two kindes of mortification of sin: the one legall; the other Evengelicall.

And this is the difference between them: that the 1 Evangelicall. Evangelicall mortification, beleeving with the heart, and confessing with the tongue; Rom. 10. 10. that the Rom. 10. 10. blood of Christ hath made us cleane in the sight of God from all sinne, 1 Iohn 1. 7. that only poysons us before God, unto the death of hell, and so we are freely and 1 Iohn 1. 7. preciously healed of the same: hereupon by crucifying our corruptions so abolished out of Gods sight, wee will not eat of this deadly poyson of hell any more: as David said of the delightfull, and well-pleasing con­versation of the wicked in sinne: Let me not eat of their delicates; But let the righteous rather smite mee friendly, and reprove me. And thus the Evangelicall zeale doth mortifie sinne to our selves, in meere thank­fulnesse, that the spirit of God dwelling in us shewes us that we are cleane, and by the blood of Christ have no sin to mortifie in the sight of God.

But the Legall mortification, desiring to bee her 2 Legall. [Page 170] owne Physician, and striving for feare of punishment, either temporall, or eternall, or upon a secret hope lurking in the heart, of procuring and retaining Gods favour and good will, by her diligent endeavours of crucifying and mortifying sinne out of the sight of God, by the assistance (as she saith) of Gods spirit by her selfe; thus robs Christ of the foresaid glory of his blood; and by all her diligent labouring against sin, doth never obtaine the assistance of the spirit, which comes only by the foresaid healing by Free Justifica­tion, Gal. 3. 2. And so hath her sinnes by all her dili­gent Galat 3. 2. labouring in mortification, never truly mortified nor abolished, neither before God, nor themselves. And this was the old Pharisaicall mortification, who (as the Apostle testifies) did with a legall fervent love of God, Rom. 10. 2. follow the law of righteousnesse, Rom. 10. 2. Rom. 9. 31. Acts 26. 7. Rom. 9. 31. instantly serving God day and night, Acts 26. 7. for they had certaine speciall points, and sen­tences of the Law written round about in the borders The Pl [...]a [...]isai­call st [...]ict [...]esse. of their garments, that they might never be out of their eyes: they praied, no men more; they fasted twice in the week; the bed that they lay upon (as Epi­phanius writeth) was but little more than a span broad, and yet that they might sleep with lesse ease, they strewed sharpe things under them. Briefly all their life in appearance was such, and all their apparell and be­haviour so seemely and decent, that if a man would paint out wisedome, sobriety, mortification, and per­fect holinesse, he could have no better patterne. And therefore they were called Pharisaei, that is, divided; Why called Phar [...]. as men in holinesse and perfection of life farre pas­sing all the rest of the people, and that also by the assistance of Gods Spirit, as they thought and pro­fessed; [Page 171] for as the good Jewes professed that they had the benefit of all spirituall graces, but by the Spirit of God, confessing that God gave them his good Spirit to instruct them, Nehem. 9. 20. and acknowledge that Nehem 9. 20. Verse [...]0. it was the Spirit that spake in their Prophets, vers. 30. And as David said, Stablish and uphold me with thy free Spirit, Psal. 51. 12. so these meerely legall devout Psal. 51. 12. ones, that by their devoutnesse drave Paul out of their coasts, did professe that all their devotions and mor­tifications were by the spirit: whereupon Zidkiab, that struck Micaiah a box on the eare, said, When went the 1 Kings 22. 24. Spirit of the Lord from me unto thee? But because they sought not mortification at the fountaine of the Spirit which is Free Iustification, Galat. 3. 2. but (as Galat. 3. 2. the Apostle saith) Being ignorant of the righteousnesse of God, and going about to stablish their owne righteous­nesse, did not submit themselves to the righteousness of God, Rom. 10. 3. therefore they were utterly voide of the Rom 10. 3. Spirit, and had not one sparke of true mortification. Yea, this very opinion of mortifying sinne our selves The heart of P [...]p [...]ry. by the Spirit properly out of the sight of God, is the very heart of Popery, the very essentiall forme of Ana­baptisme, the very root of all Justiciaries, the very pride of Lucifer, the very joyning in check-mate with Christ, or rather in parting stakes with him to take the greater part of glory to our selves; in granting that he doth abolish and take away the guilt and the punishments which are the lesser, but we purifie away and mortifie and cleanse our selves by the spirit from sinne it selfe, which is the cause and greatest of all evills. when as it is the sole glory of Christ alone properly to to purifie, and cleanse away from before God by himselfe alone all sinne especially, Heb. 1. 3. for by this selfe mor­tifying Heb. 1. 3. [Page 172] and selfe-cleansing our sins by the spirit pro­perly out of the sight of God, such must needs goe about to make themselves good, and every day better and better in the sight of God, which is the patching with God before spoken of, and just the Papists second Justification, and flat deniall and nullifying of the true Justification; yea, this legall mortification is the ground-work and foundation of the Eremites first The foundation of the Ere­mites, and of Anchorites & of Nunneries. living by rootes in the Wildernesse, even to mortifie their sinnes by the spirit out of the fight of God; of Anchorites shutting themselves up in walls to morti­fie their sinnes out of Gods sight by the spirit; and was the first foundation stone in the building of all Nunneries and Abbies to mortifie their sinne out of Gods sight by the spirit: and although these devout legall morter-makers, mortifiers (I should say) of their sinnes, doe appeare both in their owne opinion, and in the judgement of others to be by their legall, zealous, holy, and godly living, the most religious, and most holy men in the world, yet they are nothing so in truth, but doe overflow with all manner of hid­den corruptions, which they themselves see not; as envy, malice, disdaine, preposterous judgement, selfe­conceitednesse, pride, contempt of God in his chie­fest matters, slavish feare, and utter retracting under faire pretences, to doe zealously the duties of their vocations, where any danger appeares, being blinde­nesse it selfe in the right understanding of the Gospel, full of secret grudgings, whisperings, evill speakings, and manifold breakings, or rather flat contemnings of the ninth commandement, by evill surmisings, and misconstruings of the words and deeds of others, wherein especially they bew [...]y themselves. And to [Page 173] conclude, these Saints (as Luther saith) are the bond­slaves of Satan, and therefore are driven to thinke, speake, and doe whatsoever he will, and are the gene­ration that Solomon speaketh of Prov. 30. 12. that are Prov. 30. 12. pure in their owne conceit, by their mighty mortifying of their sinnes out of Gods sight by the spirit, and yet are not, for want of having on, by faith only, the wedding garment of Christs righteousnesse truely washed from their filthinesse; and is (as Luther truely saith) a pesti­lent generation, although in outward appearance, they seeme to excell all others in good workes, in holinesse and straightnesse of life, and thinke themselves to lie in the very lap of God, and to be his true Saints by mortification, when they are in truth but white De­vils, by their darkening and annihilating of Free Iu­stification.

Thus, although (as Luther truely saith) When we have the expresse Word of God, we ought rather to con­temne objections than to repell them; especially when the Word of God is seconded with the unanimous con­sent of the faithfull dispensers of Gods mysteries (as we see before) yet have [...] endeavoured to remove away these stumbling-blocks, that lay in the way of the weake beleever, leaving the full overthrow of these objections, against the former consent of the learned, to my brethren of higher gifts, and larger talents than my selfe. And although more peradventure is obje­cted against this first part of Justification, humane wit being a very fertill field to bring forth thornes and briars to choake the truth, and good seed of the Word; And it is also most true, which the first resto­rers of the Gospel doe say concerning Free Iustifica­tion, that contenders will ever forge matter of contention [Page 174] (even when they have no occasion thereunto) whereby they may with captious cavillations obscure and dar­ken Free Iustification; yet I thinke they may either be referred to some of the former objections, or will be such slight ones, that a weake faith will easily over­throw them: But if faith be not first in our hearts, no Answers, be they never so cleere, will serve at all; because it is true that Austin saith, Non credimus intel­ligendo, sed credendo intelligimus: That is, we come not by understanding the reason of Gods mysteries, to beleeve; but first beleeving without reason, as little children, then we come to see and understand the reason of them: And by believing are able to answer all objections whatsoever, as Saint Iohn saith, This is our victory that overcommeth the whole world of oppo­sition, even our faith. And therefore now let us proceed to adde something for the kindling and preserving of our faith.

CHAP. IX. Containing an Antidote against doubting, to kindle faith, that so our faith may be a preservative against all Objections of the world, the flesh, and the Devill, whatsoever.

NOW although first, the expresse Word of God; secondly, the unanimous consent of the faithfull interpreters of Gods myste­ries; and thirdly, the removall of these Objections might be sufficient to make us strong in the assurance, that we in and by the wedding [Page 175] garment of Christs righteousnesse are made so perfectly holy and righteous before God freely, that we have not one spot or wrinkle of sinne, or any such thing in the sight of God; yet such is the frowardnesse of our natures against Gods promises, that for all this, still we will bee wavering and doubting: The reason whereof, Luther laying his finger upon the very boile, notably expres­seth in these words, saying, But what letteth that one dareth not challenge to himselfe this Title, that he is perfect­ly righteous in the sight of God? even a timorous consci­ence, for we alwaies feele sin, and our life is ever fraile: the cause whereof (saith he in another place) is our corrupt Nature, and our blinde Reason, which will measure the Kingdome of God according to her owne opinion: where­by it thinketh (notwithstanding Christs clensing away of our sinnes out of Gods sight) that those things so clensed, are yet uncleane before God, which seeme uncleane to it selfe; wherefore that opinion must bee removed out of our mindes, seeing the Heavenly voice hath said, The things which God hath purified, pollute thou not; that is, count not thou uncleane, Acts 10. 15. And because the Apostle putteth doub­ting, Acts 10. 15. and unbeleefe in a manner for all one, Rom. Rom. 4. 20. 4. 20. which doubting is the maine desire of the De­vill, and the first and chiefest sacrifice that he longeth after, as being most dishonorable to God, and most in­jurious to Christ; therefore that we may be found at the least wrestlers and strivers against this sin of sins, wee must fence our selves with certaine remedies drawne out of Gods Word, wherewith being armed, as with spirituall weapons, wee may by casting downe imaginations, and all strong holds that exalt them­selves against the knowledge of Christs benefits, bee [Page 176] able not only to resist, but also at the length to over­come all doubtings: which armor or spirituall wea­pons I will propose in sixe points: whereof although Remedies a­gainst d [...]u [...]t­ing, cr spiri [...]u­all weapons consisting in sixe points. some of them have beene briefly touched before; yet because they are of great moment for the working of faith in us, may here, with the common consent of the learned Interpreters be more largely confirmed.

FIrst therefore, because we cannot be saved except 1 we become the children of Abraham, Luke 19. 9. and we cannot become the children of Abraham, but Luke 19. 9. by walking in the steps of the faith of our Father Abraham, Rom. 4. 11, 12. because the Apostle plaine­ly avoucheth that as many as are of faith, the same are Rom. 4. 11, 12. the children of Abraham, and blessed with faithfull Abraham, Galat. 3. 7. 9. Therefore first (I say) it Galat. 3. 7. 9. behoves us exceeding greatly to marke, as being the very life of our soule, and to have ever before our eyes the description of Abrahams faith that he walked in, The descripti­on of Abrahams faith by foure principall things. exactly described purposely for this end, by the holy Ghost, Rom. 4. In which description foure principall things are set downe, which the Apostle flatly testi­fieth, that we must in this case of Free Iustification expressely imitate, if we will be the naturall children of Abraham.

The first is the right object, ground, and matter of The [...]r Object and ground of his faith. faith, whereupon faith must rest, which is a promise of God giving a reall being of the thing, to be alrea­dy so indeed as he hath spoken it before himselfe, although to outward sense, sight, and feeling, it seems not to be; as when God said to Abraham, thou art fruitfull, and thy seed shall be as the starres of the skie for multitude, and yet he saw and felt both in himselfe [Page 177] and in his wife, nothing but barrennesse; so likewise in the case of our Justification, God saith, that the blood of Iesus Christ his Sonne doth make us cleane, 1 Iohn 1. 7. Psal. 51. 7. 1 Iohn 1. 7. and whiter than snow from all sinne, Psal. 51. 7. whereby we are made so perfectly just and righ­teous in the sight of God freely, that we are faire, yea, and all faire, and there is no spot in us, Cant. 4 7. all Cant. 4. 7. which is by Gods speaking it really, so indeed spiritu­ally in the sight of God, and yet we see and feel nothing but soulenesse and spottednesse. And this object and matter of faith is expressed in the Text in these words, Verse 17. Before God that quickneth the dead, and calleth Verse 17. those things that be not, as though they were: the mea­ning whereof is this, God calleth; that is, worketh, effecteth, causeth & maketh that thing to have a true & reall being before himselfe by speaking it, which to Beza in Rom. 4. 17: quae [...]cc [...]t, essicit Deus, a­pud quem jam sunt, quae alioqui reipsa non sunt, ut qui vel verb [...] quid vis possit ex nihilo effice­ [...]e. sense, sight, and feeling is not; and yet to have by his call as true and reall a being before himselfe, as though it were and had an outward being to sense, sight, and feeling: therefore doth Beza rightly thus expound those words, saying, What God calls, those things he effe­cteth, before whom those things are already, which other­wise indeed are not, as he that can with his word make what he will of nothing.

Secondly, followes the battel of faith, in which the 2 The battell of Abrahams faith. order of nature, and sense, and reason, grounded upon naturall causes, doe shew a flat contrariety, and impos­sibility of the matter spoken and promised; against Piscat. in Rom. [...]. 18. Contra spem scilicet quam co [...]e pe [...]e poter [...] exconsi­deratione na [...] ­raererum. which faith opposeth the meere word, and power of God speaking; and this battel of faith is expressed in the next verse in these words, verse 18. Which Abraham above, or contrary to hope, beleeved under hope, according to that which was spoken; that is, contrary to hope, [Page 178] namely, which he might conceive by the consideration of the nature of things: But under hope, namely, which Subs [...]e, scilicet quam concipere poterat ex con­sideratione po­tentie Dei lo­qu [...]ntis. 3. The victory o [...] Faith. he did conceive by the consideration of the power of God, which had spoken.

Thirdly, followes the victory of faith, by which it shutteth her eyes and considereth not, nor lookes upon, but (as it were) winketh at, and turnes quite from, and forgetteth the order of nature, and naturall causes, and things that doe to reason, sense, sight, and feeling, shew a contrariety and impossibility in the matter promised & spoken; and resteth wholly and only upon the Word, & promise, and power of God speak­ing; whereby visible things, that to reason are contrary to the promise, doe become as things of nothing, and having (as it were) no being; and invisible things spoken by God, become to be the only things that Quicquid in se ipso ac circa se intueri poterat, promissionis cō ­plemento adver­sabatur. have substance and ground with us: and this victory of faith is expressed in the next verse in these words, verse 19. That he not weake in faith considered not, or would not thinke of his owne body, which was now dead, nor Ergo ut locum Divin. 8 veritati saocret, ab ils quae in conspectu erant, animum yetraxit, & qua­si oblitus est. Calv. Marlor. in Rom. 4. 19. the deadnesse of Sarahs wombe, &c. that is, whatsoever he could behold either in himselfe, or about himselfe, was against, and contrary to the accomplishment and fulfilling of Gods promise; and therefore to give place to the truth of God, he wholly withdrew his minde from the things which he saw and felt, and did as it were forget himselfe; because it is truely said of another Interpreter of Gods mysteries: That seeing the Cum tanta sit potentia Dei ae­quum est, &c. power of God is so great, that quickens the dead, it is meet that we believe him, even when he promiseth things impossible to nature, and to the judgement of our reason.

Fourthly, hereupon followes the Triumph of faith, 4. The [...]iumph of Faith, [Page 179] yeelding to God only upon the foresaid grounds of his truth and power, his full glory of truely sufilling up­on us that which he hath spoken; whereby he hath ascribed unto him the glory of his truth and power, and we have the blessing and benefit thereof for ever; and this triumph of faith is expressed in the next ver­ses in these words, That he doubted not of the promise of God by unbeliefe, but was strengthened in faith, and gave glory to God, Being fully assured, that he which had spoken it was also able to doe it. All which (the Apostle flatly testifies) must be imitated of us, in the case of Free Iustification by Christ, who was delivered to death to abolishour sinnes out of Gods sight, and is risen againe for our full justification, Rom. 4. 15. The manner whereof Rom. 4. 15. Luther. is notably expressed, by that Hercules of Gods glory, upon the song of Zachary, saying thus, In what place soever the borne of salvation, Iesus Christ, is exalted, there is no accesse neither for sinne nor death, wherefore a Chri­stian is both foule, and yet without sinne. How comes this to passe? after this sort: ‘Beloved you have often heard that God leaveth in us an appearance and fee­ling, whilst we live here, both of sinne, death, and the Devill; God suffereth these to remaine, and taketh them not quite away from sense and feeling; for this appearance must continue, that we may perceive, and feele that we are nothing else of our selves, but sinners subject to sinne and Satan: But all this is but a cer­taine outward appearance before my sight, and the sight of the world, which know and judge no other­wise, but that sinne and death are present; and yet un­der this appearance, lieth hid innocency, life, and Faith is the substance of things not ap­pearing. dominion, and victory over sinne, death, and Satan; for because faith is the evidence, and substance of [Page 180] things not appearing; therefore that faith may have place, it is necessary that all things which are belee­ved, be hid; but they cannot be more deeply hid than under the contrary object, sense, and experience: But when as we see all our sinnes laid upon Christ, and to be victoriously conquered of him by his re­surrection, and doe confidently beleeve this; then they are dead, and brought to nothing; for being laid upon Christ, they must not remaine so, but are swal­lowed up in the triumph of his resurrection.’ So saith S. Paul, Christ was delivered to death for our sinnes, and is risen againe for our Iustification; that is, by his death he hath taken upon him our sins, and thereby utterly abolished them out of the sight of God, as the Sun­beames abolish darknesse, and by his resurrection hath made us perfectly righteous; so that a true Christian may be bold to say, Lord God, maker of the whole world, it is true that I feele sinnes in my selfe, but through Christ, that hath taken them away out of thy sight, I am certaine that I am perfectly righteous, good, and holy before thee, &c. for of these things must a sincere Christian be partaker, and of these things he ought to glory, if he bee a true Christian; and he that cannot glory of these things, is not yet a Christian.

THe second spirituall weapon to overcome doubt­ing 2 The second spirituall wea­pon against deubting. is, that whereas our reason, sense, sight, and feeling are our strongest enimies; not only to drive us into doubting; but also sight, by saying, I see sinne in me, and sense, by truly saying, I feele sinne in me, and reason by saying, it is impossible but this should make me foule in the sight of God, will thus strongly per­swade [Page 181] us, that wee are not made perfectly holy and righteous, from all spot of sin in the sight of God freely: wee must mark out of the former description, that it is the very nature, heart, and essence of faith to mortifie these enimies, and to tell them, that they are all lying sophisters, of true principles assuming false inferences, and to beleeve the cleane contrary to them; because God and the blood of Christ do assure us the contrary, namely, that we seeing by the light of Gods word, that one spot of sinne makes us in the sight of God foule, like the Devill, and accursed, Galat. 3. 10. the blood of Christ doth make us so Gal. 3. 10. cleane, 1 Iohn 1. 7. that we are whiter than snow, 1 Iohn 1. 7. Psal. 51. 7. from all spot of sinne in the sight of God, Psal. 51. 7. But if thou ask me, how, and by what meanes may I Quest. mortifie my reason, sense, and feeling, and come to beleeve the contrary unto them? I answer, by remove­ing Answ. what they pretend, out of thy sight and minde; as Abraham did the deadnesse of his body, and the dead­nesse of Sarahs wombe, by not considering the same, Rom. 4. 19. and by trusting in the word alone spoken, Rom. 4. 19. although (as Christ dealt at first with the woman of Math. 15. Canaan) God himselfe, and all creatures pretend otherwise than the word speaketh: thus Sarah stumb­ling at the first, yet at length got the victory over her doubting, by forgetting her barrennesse, and old age, that pretended impossibility, and by judging him faith­full that had spoken, Heb. 11. 11. And thus doth faith Heb. 11. 11. make a man shut his eyes against what he sees, and seeles in himselfe, and doth bore his eares, Psal. 40. 6. Psal. 40. 6. to heare what God speaketh. Because it is most true that Luther saith, That this is the chiefe virtue, and cunning of faith, that it seeth those things that are not [Page 182] seene or felt; and seeth not those things, which are felt, yea which are now sore upon us, and doe presse and urge us. As on the contrary side, diffidence and unbeleefe seeth nothing, but that which it feeleth agreeing with naturall reason, neither can it rest upon any other thing, but that which it feeleth.

But faith saith otherwise, it resteth only in the word, and trusteth wholly unto it; neither doubteth it that any thing will fall out otherwise than the word speak­eth. This is a right and strong faith, when as a man leaveth sense, wisedome, reason, and trusteth wholly to the word of God.

For this cause those things are of God laid upon faith to overcome them, which the whole world is not able to beare, as sinnes, death, the world, and the Devill; neither doth God suffer it to be occupied with small matters.

Because this right faith thus trusting to, and rely­ing upon the testimony of the word of God, doth per­ceive, and firmely beleeve things to nature impossible, and therefore incredible to humane reason; and yet firmely beleeves them, meerely considering the truth and power of God, speaking, calling and thereby effect­ing the same.

For faith saith, I beleeve thee, O God, when thou speakest; and what saith God? impossible things, lies, foolish, weak, absurd, abhominable, hereticall, and devillish things, if thou beleeve reason.

For reason doth not understand, that to heare the word of God, and to beleeve it, is the chiefest service that God requireth of us: but when God speaketh, reason judgeth his word to be heresie, and the word of the Devill; for because it is against reason, it seemeth [Page 183] unto it absurd and foolish.

Therefore Abraham killed reason by faith in the word of God, whereby seed was promised to him of Sarah, who was barren, and now also past child-bear­ing: unto this word reason yeelded not straitway in Abraham, and yet bore more sway in Zacharie; but it fought against faith even in him, both he and espe­cially Sarah judging it to be an absurd, a foolish, and impossible thing, that Sarah who was now not only ninety yeeres old, but also was barren by nature, should bring forth a sonne. Thus faith wrestled with reason in Abraham; but herein faith got the victory, killed and sacrificed reason, that most cruell, and pestilent enimy of God, and gave glory to God.

So all the godly entring with Abraham into the darknesse of faith; when feeling, and reason would perswade them that they are not cleane from all spot of sinne in the sight of God, they crucifie feeling, and kill reason, saying, reason, thou ar [...] foolish, thou Reason to bee killed by faith. dost not savour those things which belong unto God; therefore speak not against me, but hold thy peace; judge not, but heare the word of God, saying, that the blood of Iesus Christ hath made us so cleane, that we are whiter than snow, from all sinne in the sight of God freely, and beleeve it.

Thus faith corrupteth not the word by seeking for a meaning of it, that may be agreeable to reason▪ but killeth reason, and slayeth that beast, which the whole world, and all creatures cannot kill; and so gives glory to God.

Thus sincere Christians that have overcome the foresaid timerous conscience, and have a good con­science, and in whose heart the spirit of God abideth, [Page 184] although they feele their sinnes: Yet they are enfor­ced to say: Howsoever sinne is, yet I know no sinne by my selfe, neither am I subject to death, and hell (and here they strive and wrestle, and at length overcome;) But I finde it farre otherwise, if I set my life before my sight; here life, and the word, must be seperated farre a sunder. If thou wilt consider life, I will set be­fore thee the lives of S. Peter, Paul, and Iohn, and thou shalt finde even them not to have lived without sinne; when thou desirest to bee holy and righteous before God, leane not to thy life, unlesse thou wilt perish for­ever. For thou must trust only to grace, and to the wedding-garment of Christs righteousnesse revealed in the word, and nto to life or works; but being cloa­thed in this wedding-garment all thy sinnes are quite abolished out of Gods sight, and so thou mayst glory safely that thou art perfectly good, godly, holy and righteous in Gods sight, Esay 45. 25. Esay 45, 25.

Yea, God cannot deferre, or delay, where there is this sincere heart that trusteth in him alone, all other things being left, looking only to the naked word of God, there God cannot hide himselfe, but revealeth himself, & commeth unto such an heart, and maketh his abode there, as the Lord saith, Ioh. 14. 21, 23. I will come Ioh, 14. 21, 23. unto him and will dwell with him. Now what can be more joyfull than for a man to give credit to the naked word of God? And as to be plucked from it by no affliction, or temptation; so to shut his eyes against every assault of Satan, to become a foole, that hee may be wise, 1 Co [...]. 3. 18, 19. The obediences of the Gospel. that is, to lay aside humane sense, understanding, rea­son, and wisdome, and to say daily in his heart, God hath spoken it, he cannot lie; this is true mortifying of our selves, and right obedience to the Gospel: [Page 185] and I say that nothing is more joysull than such a faith.

THe third meanes to overcome all doubting, is The third re­medy against doubting. much and often to meditate upon our baptisme: yea, as often as we feele, that we have by any sin pierced and wounded our soul with the sting of death (for the sting of death is sin, 1 Cor. 15. 56.) so often must we call 1 Cor. 15. 56. to minde, especially these foure things wherein the very essence and vertue of our baptisme consisteth.

First, that God in baptisme gave unto us his Sonne 2 Foure speciall things to be considered in Baptisme. in the likenesse of water, signifying that Jesus is no Je­sus unto us, but as he hath first and before all things with his blood washed away out of the sight of God all our sins: as S. Iohn saith, Revel. 1. 5. And hath washed Revel. 1. 5. us from our sinnes in his blood; and by cloathing us with the obedience and righteousnesse contained in his blood, doth so perfectly deck and adorn us, as fit Brides unto himselfe, with that wedding-garment of his own righteousnesse, that he doth not only of un­just make us just, but also preserves us (as is before shewed) in the same, above our sense and feeling, ever and continually perfectly holy and righteous from all spot or wrinkle sin, or any such thing in the sight of God freely, Ephes. 5. 26, 27. because (as the Apostle testifies) with one sacrifice upon the Crosse, hee hath made Ephes. 5. 26. 27. pefect, for ever and continually, all them that are sancti­fied, Heb. 10. 14. For (saith Luther) the blood of Christ Heb. 10. 14. Christs blood as p [...]rging sope and niter. hath in it such sharp salt, and such purging sope and niter, as that it takes away from before God, and abolisheth all foulnesse, and all spots, so that in one moment it consumes sin and death, takes them away and utterly abolisheth them. And because wee must mark, that at the time of our baptizing, it is not the man or Minister, that doth bap­tise [Page 186] us, properly: But it is God, the Father, Sonne, and God properly is the Baptizer. holy Ghost, that is, the true, right, and proper baptiser of us; the reason whereof is, because it is not the work of the Minister, that baptizeth outwardly, nor the Baptisme of man, but the Baptisme of Christ and of God; for the minister or man doth nothing in The Minister [...]ly is [...]n the n [...]m [...] and place of God. his own authority, but stands by Gods appointment in the place and steed of God, and supplies the roome of God: whereupon we ought to receive our baptisme at the hand of man, no otherwise, than if Christ himselfe, or rather, as if God himselfe did baptize us with his own hands: and therefore we must take heed that wee doe not so divide Baptisme, as to attribute the out­ward baptisme to man, and the inward to God; but we must attribute both to God, and count of the man or minister baptizing us, but as the instrument (like the axe in the Carpenters hand,) God himselfe using it, to square thee himselfe to the glory of his grace; by the which God sitting in heaven doth reach down his own ordinance of Baptisme, comming meerly from him­selfe out of heaven as his hand; and doth poure water upon thee with his own hands, and doth pronounce that hee hath washed thee clean from all thy sinnes, speaking unto thee in earth himselfe, with his own mouth, by the voyce of the Minister. And this the very words used in thy Baptisme, doe make cleere unto thee; when the Minister pouring water upon thee, said, I baptize thee in the name of the Father, and of the Sonne, and of the holy Ghost, Amen: That is, I wash thee clean from all thy sinnes, but how? what in thine own name and power? No, for alas, that were able to doe no such work, and just nothing, but, as the Brazen-Serpent healed the Israelites, that is, in the meer [Page 187] ordinance, name and power of God the Father, Sonne and holy Ghost, as if he should say; that which I doe, I doe it not in mine own strength, name, or power but it being none of my work, but standing by God, own appointment and ordinance in his place and stead, and supplying his roome, I wash thee in the name and power of God, that thou mayst count no otherwise of it, than if God had done it visibly himselfe. This sense is full of comfort, and an effectuall help of faith, for a man to know, that hee was baptized not of man, but of the Trinity himselfe, by man; who stand­ing in his stead, did the work signified, as truly in his name and power, as if God himselfe had been the very outward and visible agent, and worker. But (I say) because God himselfe is all in all the proper workman in our baptisme; therefore in his outward signe of washing by water, he doth (although inwardly and mystically to himselfe, yet) so throughly wash us with the blood of Christ, that it is as much when any one is baptized into faith, as if he were visibly wa­shed not with water, but with the purging blood of of Christ. And hereupon both for the Agent God, and for the meane of Christs blood, is Baptisme such a magnificent work, and hath such vertue, and so great power, (as the holy Ghost by S. Paul restifieth) that it is indeed the laver and washing of the new birth, and the renewing of the holy Ghost, Tit. 3. 5. That is first it makes Tit. 3. 5. New [...]re [...]t [...]ras two wayes. us new born creatutes to Godward by Justification, by abolishing all our sinnes out of Gods sight, and making us perfectly holy and righteous from all spot of sin in the sight of God freely, whereby we are adopted the sons of God: and secondly, it doth renew us by the holy Ghost to bee new creatures to menward by sanctification; [Page 188] whereupon S. Iohn saying, that Christ came by water and blood, and repeating blood with a vehement emphasis, saith again, Not by water only, but by water and blood, doth give us to understand, that in Baptisme of water, wee must have principall respect to the blood of Christ, whereby Baptisme is of such efficacie, and of so great operation and power, that it washeth away from before God all sinne, drownes and abolisheth death, heales all our infirmities, and makes us clean from all our faults: this indeed, we see not to be done, with carnall eyes; but the faithfull in Christ neither ought, nor yet doe desire to see with bodily eyes; but they apprehend the Word, and believe it, and so glorifie Gods Truth, Seale, and Ordinance; so that whatsoever is there promised, they perswade themselves to be as sure and certaine, as those things which they even see and feele before their outward eyes. Briefly in a word, to be baptized, is no­thing In Baptisme a principall re­spect is to be had to the blood of Christ. else to spirituall eyes, than to bee washed with the most pretious blood of Christ, and to be made so clean, that we are made from all sinne in the sight of God, whiter than snow. And this is that perfect clean­sing by the blood of Christ, which David speaks of, Psal. 51. where he saith, Wash mee throughly from mine iniquity, and make me clean from my sinnes: Purge mee with Hysop, and I shall bee clean, wash thou me and I shall bee whiter than snow. And this is the first thing that wee must call to minde concerning our Bap­tisme.

Secondly, wee must call to minde, that God in our Baptisme gave us Christ, making us thus cleane from all our sins, appropriated unto thee, that art baptized: that is, given unto thee in particular, as if at that time that thou wast a baptizing, there had been (in respect [Page 189] of thy particular and perfect washing and saving) no more to bee saved by the blood of Christ, but thou only in the world: whereby God said in the vertue and power of his own ordinance unto thee in particular, as hee said unto Paul, Arise, and bee baptized and wash away thy sinnes, mark thine in particular, in calling on the name of the Lord Iesus: whereby thou hast just cause to say with S. Paul, Christ hath loved me, and given himself for me in particular, Gal. 2. 20. Gal. 2. 20.

Thirdly, wee must call to minde that God in our 3 Baptisme, gave us Christ thus perfectly, washing away all our sinnes freely, that is, God respecting no worthi­nesse in us, to deserve this rich grace, not respecting no unworthinesse in us, to hinder the same, not requiring any other condition at our hands, but that in time wee feele our selves lost by sinne, and freely take this rich grace of Christ freely to heale us. Because the Apo­stle saith, All have sinned, and thereby are deprived of the glory of God; But are justified freely by his Grace through the redemption that is in Christ Iesus, Rom. 3. 23, 24. And Rom. 3. 23. 24 to shew how freely hee thus of unjust, makes us per­fectly just in his sight, he brings us to the laver of bap­tisme even whilst we are Infants, and doth then and there sanctifie us to himselfe with his blood, and makes us clean by the washing of water through the word, Ephes. 5. 26. When we are not only meer lumps Ephes. 5. 26. of originall sinne, farre more soule in the blood of our soules, than wee were a little before in the blood of our bodies, yea so soule, that we might not be admit­ted into the communion of the Church, and Saints of God, untill we were washed in the blood of the Sonne of God, but also were not able to send up one sigh un­to God in any sorrow for the same. This rich grace [Page 190] of Gods washing us so freely, even when we were with­out feeling of our misery, in the very blood of our ori­ginall sinne is plainly described by God in Ezech. 16. Ezek. 16. saying, When I passed by thee, I saw thee cast out and pol­luted in thine own blood; then said I, even when thou wast in thy blood, thou shalt live: yea, when thou wast in thy blood, I said, thou shalt live: then washed I thee with water, yea, I throughly washed away thy blood from thee, and annointed thee with Oyle: I cloathed thee also with broi­dred work, and I decked thee with fine linnen, which is the righteousnesse of the Saints, Revel. 19. 8. And covered Revel. 19. 8. thee with the silk of mine own righteousnesse. Thus wast thou decked with Gold and Silver, and thou wast exceeding beautifull, for thou wast perfect through my beauty which I had put upon thee, saith the Lord: shall not we then as freely take these riches as God, when we were yet in our blood, so freely gave them us?

Fourthly and lastly, we must call to minde, that God, 4 to put us out of all doubting, gave us these riches, con­firmed, ratified and sealed unto us with his own seale of baptisme; whereby no Father lying upon his death­bed, can seale unto his Adopted Sonne the gift of his lands and goods in his last Will and Testament, more certainly and assuredly, with the seale of his own Ring, than God hath by baptisme, as with the seale of his own Ring, and Signet of rich Grace, undoubtedly confirmed, stedfastly ratified, and certainly sealed these unestimable riches unto us. Is here left now any star­ting hole of doubting for us to doubt, whether wee enjoy these riches or no? except the Devill, like a wicked will-falsifying-Lawyer, foyst this thought into thy head, to say; yea, this without all doubt, is true upon me in particular, if I bee an Adopted child of [Page 191] God; but there is the question: to which I answer; None ought to question Gods e [...]ectu­all washing of himselfe, and why? why shouldest thou make question of thy selfe, when God hath revealed no exception or question of thee? nay, rather when God hath done the clean contrary; that is, hath revealed the putting it out of question, that he hath adopted thee to be his sonne? First, because thou hadst a day of thy Adoption of Gods own ap­pointing, and acting; namely, in thy Baptisme: Second­ly, thou wast expresly in the act of thy adopti­on, that it might bee known, that thou in particular wast Adopted: Thirdly, God did by the hand of his Minister set to his sign and seale of Adoption upon thee; whereby he did give his last Will and Testament sealed unto thee in particular, by his own seale of Bap­tisme, as the deed of his hand into thine own hand, powring water upon thee in particular: darest thou think that God did jest, or mock with thee? can there bee now any doubting, that thy sinnes are for ever wa­shed out of the sight of God, and thou Adopted an heire of all the riches of thy elder brother Christ Je­sus, his last Will and Testament being made good un­to thee by the death also of the Testator? Heb. 9. 17. Heb. 9. 17. Certainly thou canst not misse of thy rich inheritance, except by carelesse neglect, thou despise and forsake (as alas too many doe) or like a mad child dost with wilfull contempt teare in pieces, and break the seale wilfully of this last Will and Testament, sealed unto thee so undoubtedly in thy Baptisme; especially (as I said before) that last Will and Testament, so sealed unto thee in particular, standing in force by the death of the Testator.

But peradventure some man may say, you speak of Obje [...]t. ma [...]vellous, great, and excellent things of Baptisme: [Page 192] but I see nothing of all this wrought in Baptisme; I could easily beleeve you if at some time I might see some such thing wrought before mine eyes.

I answer (as I said a little before) Christians must Answ. not see, but beleeve; and these things must be seene in the Looking-glasse of Christs blood, with spirituall eyes; for so is the will of God that thou shouldst not bodily see these things here on earth, but godlily be­leeve them; neither shouldst thou doubt of them by unbeleefe, but with faithfull Sarah overcome doubting by judging him faithfull in his word and ordinance, that hath spoken and sealed them unto thee, and so Heb 11, 11. give glory to Christs blood, and receive at the last the reward of thy faith, even the salvation of thy soule, 1 Pet. 1. 9. For grant that God should visibly manifest 1 Pet. 1. 9. and reveale the things which the holy Ghost, and all the holy Trinity in the presence of all the Angels that stand with admiration looking into the same, doe worke upon thee in thy Baptisme; whereof God to 1 Pet. 1. 12 strengthen and satisfie thy weakenesse, gave in the Baptisme of his Sonne, that was for thee, some little taste and glimmering, even to thy bodily eares and eyes of the glory of thy Baptisme; wherein the Hea­vens were opened, and the holy Ghost came downe, and God the Father made a Sermon himselfe, that in his Sonne, given and sealed unto thee in thy Baptisme, he is perfectly well pleased with thee: although this Our mortall conditions notable to endure the full mani­festation of Gods glory. be much, if it be well marked, yet thy mortall condi­tion would not be able to endure, no not one moment, the full manifestation of that divine and Heavenly Majesty: And therefore for this cause, even for thy sake, doth God as it were put on another face, and comes forth in another forme and appearance, more [Page 193] familiar, and tolerable unto thee; and because he would God dealeth familiarly in his ordinances. not have us to wander in our owne opinions, and car­ried away with our owne devotions, to seeke him, and his grace with great labour, where he will not be found; therefore he comes forth covered with famili­ar outward signes, and plaine visible seales, bidding his Ministers to wash us with a little water, and adde those few words, I baptize thee in the name of the father, &c. and wills us to fixe and fasten our eyes and eares upon the same, being such as our mortall nature is well able to beare and endure; and yet therein gives us him­selfe, and all his inestimable riches, to be certainely found by faith, Rom. 4. 16. and so freely enjoyed of Rom. 4. 16. us. But if we neglect these, and as small matters doe smally regard them, thinking to finde God in more difficult labours of our own endeavours, then we marre grace, and with the Scribes and Pharisees, thinking scorne of Iohns Baptisme, We despise the counsell of God against our selves, Luke 7. 30. and doe vanish away Luke 7. 30. with them, in our owne legall devotions. And there­fore thou must say thus, Indeed I see nothing in Bap­tisme but a sprinkling with a little water, neither doe I heare any thing else, than a few words which the Baptizer pronounceth, namely, I Baptize thee, or wash thee in the name of the Father, &c. This indeed I heare with my eares, and see with mine eyes; but the word and faith doe tell me, that God himselfe is there present, and worketh the workes there spoken, him­selfe; and hereupon that washing and laver is of such efficacy, and of so great vertue and power, that it Re­generates a man, and doth wash away out of Gods sight all his sinnes, wherewith he was foule, and being swallowed up utterly abolished them. And although [Page 194] it cannot be denied, but that all of us, even every mothers childe among us have done little better, than Baptisme ge­n [...]rally negle­cted. did the Scribes & Pharisees, who (as it is said before) by setting light of the Baptisme of Iohn, despised the counsell of God against themselves, because either by prophanesse, or in love of our owne blinde devoti­ons, we have beene too ignorant of this right way of God, Acts 18. 25. and by a carelesse neglect of them, Act 18. 25. have too much forsaken our baptismes; yet by due meditating of these foure points, and by printing them effectually in our hearts and affections, we returne to our baptisme againe; whereby although we have changed our selves from the same towards God; yet because God is not changed towards us, and because his gifts are without repentance, therefore by thus retur­ning to our baptisme, we declare, that we doe abide before God perfect, and blessed in the fame for ever: whereupon comfortable is the testimony of that lear­ned Dispenser of Gods mysteries, saying thus, Wee in­deed Calv. Instit. lib. 4 cap. 15. Sect. 17. being blinde, and unbeleeving, did in a long time not hold fast the promise sealed unto us in our baptisme; yet the promise it selfe (for as much as it was of God, that is unchangeable) continued alwaies staid, stedfast and true; although all men be liars and faith-breakers, yet God ceas­eth not to be true. But now sith by the grace of God, wee have hegun to wax wiser, we accuse our owne blindenesse and hardnesse of heart, which have beene so long unthank­full for so great goodnesse, and doe beleeve that the pro­mise it selfe is not vanished away; but rather thus we consi­der, God hath promised to give us these unsearchable riches freely; and sith he hath not only promised, but also sealed it unto me in particular in baptisme, he will undoubtedly performe it to all them, that beleeve it. Thus we returne [Page 195] unto our baptism, thus we cleave fast uno it, and thus we glorifie the seale of baptisme and ordinance of God, and enjoy the benefit and blessing, and all the glory of baptisme for ever.

Hereupon also doth Luther say very profitably thus, Luther In all terrors of conscience it is our wise­dome to have recourse to our Baptisme. That it will be not a little profitable, if a man fall into sinne, and being terrified and cast downe with the same, doe first before all things remember his Baptisme; and apprehending with boldnesse the free goodnesse and promise of God, which he hath forsaken, confesse the same to God, rejoycing that he hath yet this so great safeguard of his salvation, that he is baptized; and detesting his wicked ingratitude that he hath so much failed from the saith and truth thereof: for his heart will be wonderfully comforted, and be greatly encouraged to the hope of grace, if he consider the free promise of God, not only made, but also upon no consideration, nor stop of any unworthinesse, sealed unto him; how unpossible it is that God should lie, and faile him in the same; and so must needs remaine sound and firme unto him, and not changed for his changing, and such as cannot be changed with any sinnes of men: as S. Paul testifieth, saying, If wee be­leeve not, he abides faithfull, he cannot deny himselfe, 2 Tim. 2. 13. certainly this meere truth of God, sea­led 2 Tim. 2. 13. unto him by Baptisme, will be his shield and buck­ler to save him; so that if all other things faile him, yet this truth of God will not leave him destitute: for he hath what he may oppose to his insu [...]ting ad­versary; he hath what he may object against his con­science troubled with sinne; he hath what he may answer against the horror of death and judgement; and to conclude, he hath what may be a comfort in [Page 196] all temptations; namely, this meer truth of God sealed unto him from God, saying, God is true in his pro­mises, whereof he hath given me his pledge, and seale in Baptisme; If God be thus unfallibly and unchange­ably, on my side, who can be against me? For if the chil­dren of Israel, when they were to returne to repen­tance, did first, and before all things call to remem­brance their deliverance out of Aegypt, and by the re­membrance thereof did returne unto God, who so graciously brought them out; and therefore is so of­ten inculcated by Moses and the Prophets, and is made by▪ God himselfe the very preface to the keeping of all the ten Commandements: how much more should we call to minde our deliverance out of our Aegypt of sinne, the Devill, death, and hell, and by the remem­brance thereof returne unto him, who so freely brought us out, by the washing of the new birth, and renewing of the holy Ghost? which is likewise to this end urged by the Apostles, and pressed upon us, Tit. 3. 3, 4, 5. and Tit. 3. 3, 4, 5. this is chiefly to be done in zealous celebrating the Lords Supper; for so at the first in the Primitive Church were these two Sacraments, Baptisme, and the Lords Supper, zealously frequented, and helped one another: this is the preaching that ought earnestly to be pressed upon people. This promise, that he that beleeveth, namely that the Son of God justifieth him, making him perfectly holy and righteous from all spot of sinne in the sight of God freely, and is baptized, that is, and hath received the assurance hereof, by having it by Gods owne signe and seale of Baptisme sealed un to him, hee shall be saved, Mark 16. 16. this Mark 16. 16. (I say) is the promise, which as the head, heart, and soule of Religion, ought daily to be inculcated: thus [Page 197] should Baptisme be continually repeated; and because our faith is not the foundation of our Baptisme, but our Baptisme is the foundation of our faith, there­fore should it be continually urged, that our faith may be daily encreased and nourished in the same, and that for two causes.

First, because although Satan hath not been able to 1 extinguish the virtue and power of Baptisme to little infants; yet he labours with all might and maine to extinguish it in elder folk, and hath so farre prevailed herein, that where are there almost any that remem­ber the glory of their Baptisme? and feele joy in the truth of the foure former points? much lesse doe they glory in this great glory of the Lord sealed upon them, mentioned, Esay 60. 2. but look after other Esay 60. 2. meanes of assuring themselves of the forgivenesse of their sinnes, and after other wayes of comming to heaven.

Secondly, because the power and virtue of our Bap­tisme 2 once pronounced upon us in the Lords ordi­nance, end [...]res upon us to the end of our lives, raising us up (as we heard before) when we are fallen, to true Baptisme makes us strong against all temptati­ons. repentance, and effectually strengthning us against all temptations: as we read of a certaine holy virgin in the Primitive Church (when as yet custome and long use had not made Baptisme to seeme small) who as often as she was tempted, did resist and overcome with objecting her Baptisme, saying briefly, I am a Christian, and am baptized, as the Spouse in the Cant. Cant, 5. 3. saith, I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them againe? for the eni [...]y presently understood the virtue and power of Baptisme, and the faith of the same, which depends [Page 198] upon the meere truth of God, freely promising it, and so fled from her. And this point have I the more largely prosecuted, because although it be an high point of magnifying Gods truth, and the sole glory of Christ, and the right honouring of Gods ordi­nance of Baptisme, and the next meanes of raising us up to the true▪ Evangelicall repentance, and right zeale of Gods glory; yet it is of us too little practi­sed. God in his rich mercy grant that we may (as it was said before) waxe wiser, and more joyfully em­brace the same.

THe fourth enimy assaulting our faith, and driving The fourth Remedy a­gainst doubt­ing. us strongly to doubting, and against which wee have need to arme our selves, is the great multitude commonly called the world; of whom S. Iohn speaketh saying, Wee know that we are of God, and that the whole world lieth in wickednesse, 1 Iohn 5. 19. for although 1 Iohn 5, 19. God hath some of all sorts, high and low, rich and poore▪ that are true beleevers; yet the greatest mul­titude of all sorts, although they glory by the dead saith that they beleeve; yet they discerne not the mysteries of Christ; and therefore are so farre from beleeving with the heart, and confessing with the tongue, that we are so cloathed with the wedding-garment of Christs righteousnesse, that we are made perfectly holy and righteous from all spot of sinne in the sight of God freely, that hereupon condemning the very sayings of the learned, in the former fifth Scripture phrase, ex­pressing the same, they bring forth all their munition, and artillery drawne out of the store-house of naturall reason, and sharpened with seeming Scripture wrested to the strengthning of reason; and hereby whet their [Page 199] tongues to contradict, to gaine-say, wrangle against, and oppugne the same, with all might and maine pos­sibly they can. But against this scandall we are suffi­ciently forewarned, and thereby strongly fore-armed with that one watch-word of the holy Ghost, saying, That Christ brings the most certaine testimony of himselfe and of his benefits, from his Father, but no man receiveth his testimony, Iohn 3. 32. which (as the Iohn 3. 32. learned interpreters doe well expresse) must not bee so understood, as if no man at all doth receive Christs testimony (seeing both the Apostles, and many others beleeving, have, and daily doe receive the same) but because very few in comparison doe receive it, who if they bee compared with the huge multitude that make a shew of receiving it, by the dead faith, but in truth doe not, doe appeare to be in a manner, none. Indeed almost all doe professe that they doe beleeve, and doe think in a generall confused manner, that they doe receive Christ, and his benefits; so that A­braham himselfe could not see the day of Christ more Iohn 8. cleerly than they doe, saying and thinking by the dead faith, I am rich, and encreased in goods, and have need of nothing, when they know not, that they are wretched, and miserable, and poore and blinde, and naked, Rev. 3. 17. Revel. 3. 17. this is not to receive Christ, and the rich benefits testi­fied by him, but only to dreame that we have received To receive Christ truly includeth four things. Christ; but to receive Christ, and his benefits truly, doth necessarily include in it these foure particular points.

First, to know the time when wee were without 1 Christ, and had him not, therein feeling our misery and our lost state by the least sinne, and what need we had to receive him.

Secondly, to see the excellency and worth of having Christ and his benefits, how worthy they are to bee received and retained; for no man will take, and ad­visedly receive that which he sees to be little worth, except it be for custome, and fashion sake, because all men do so, with whom we live: Aesops cock con­tents himselfe with a barley corne, neglecting a pearle, because he knowes not the worth of it.

Thirdly, it imports an having of Christ and his 3 benefits to ones owne selfe in particular; for he that receives a thing and that also to himselfe, doth take it to his owne selfe, and so hath and enjoyes the pro­fit, use, and benefit of it to himselfe in particular: as when a sick man hath received a cordiall of his Physitian, hee hath it within him, there working strength, health, and livelinesse in himselfe, in par­ticular.

Fourthly, and lastly, he that hath received to him­selfe the enjoying of Christ, and his benefits, of such 4 excellent worth, is filled with great joy, according to the excellency of the things received, and becomes to the giver of the same full of thankfull zeale, highly prizing them according to the worth of them, above all other things whatsoever: all which is evident by the testimony of Christ, saying, The Kingdome of hea­ven (that is, the true enjoying of Christ and his bene­fits) is like a treasure hid in the field, which when a man hath found, he hideth it, and for joy thereof goes and sells Matth. 13, 44. all that he hath, and buyeth that field: But alas, how few are there at this day that doe thus? and therefore how few have found this treasure? how few receive and consider this very testimony of Christ? may we not well say, in a manner none? but what is the kore [Page 201] of this sore? even this, because it is a difficult and hard matter to beleeve with Abraham, the excellency of the things that God speaketh contrary to our sense, sight, and feeling, and to reason builded upon the same; and therefore the paradoxes and mysteries of Christ must be wrested to agree with reason, or else the world, that is, the greatest multitude will be so farre from re­ceiving With what cunning Christs is by many rejected. them, that they will utterly reject them. But how, and after what manner will they dare to reject Christ and his benefits? even with a threefold cunning device:

First, to palliate their unbeleefe; for we must sup­pose that they are no unbeleevers of any old ancient truth; therefore although God himselfe, the ancient of daies, hath spoken it, and hath the unanimous testi­mony of the Orthodox Interpreters and Dispensers of Gods mysteries, yet it must beare the title first of new Doctrine, and then it is enough to reject; so when Christ came a Minister of the old and ancient truth of God, but to confirme the promises made of old unto the Fathers, Rom. 15. 8. yet when he began to preach Rom. 15. 8. the same, the greatest multitude cried out, what new Doctrine is this? Marke 1. 17. whereupon it is most Mark. 1, 17. true, that is testified by the Apologie of the Church of England, saying, We wot not by what meanes, but wee Part 5. have ever seene it come to passe from the first beginning, that as often as God did give but some light to any people, and open his truth unto men, though the truth were not only of greatest antiquity, but also from everlasting; yet of the foresaid greatest multitude it was called newfangled, and of late devised. Yea, Eusebius writeth that the Chri­stian Eusebius. Religion that was ever of old from the beginning, for very spite was called [...], that is to say, New and [Page 202] strange. But as Christ unto the Scribes and Pharisees objecting, that he brought in a certaine new Religion, said, If ye beleeved Moses, ye would beleeve me also: So it may be answered to these, that if they beleeved the excellency of Free Iustification, they would not stumble at the saying of the Scriptures, and unani­mous consent of the learned Interpreters, as they ex­presse the same.

Their next manner of rejecting the benefits of the Gospel is, That going about to measure them by hu­mane reason, and finding that reason agrees with them no righter than a Rammes horne; that Reason may not leese her glory, no fault must be found with Lady Reason; but Christs benefits must beare the blame, namely, that they are foolish and absurd, and so The Gospell is foolishnesse to Reason. foolish and absurd things are not to be received of such wise men as the whole world is: these little re­membring, and lesse regarding to lay the blame where it is, namely, That the naturall man not only perceives not the things of Gods spirit, but they are also foolish­nesse unto him, 1 Cor. 2. 14. but least of all practising 1 Cor. 2. 14. that admonition of the Apostle, That if any man will be wise, let him become a foole, that he may be wise, 1 Cor. 3. 18. but this is an hard saying to such wise heads: 1 Cor. 3. 18. who can heare it?

Then thirdly, when they have concluded of Christs be­nefits, that they are not only strange, but also foolish Do­ctrine; lest they should be blamed of unbeleefe, they think it the best, to sharpen the uttermost of their wits by contradicting, sophisticating, wrangling, gaine-say­ing, & especially by absurd calumnious consequents of their own collections & hatchings, as with meer Nioc­demicall conclusions, yea and by mockings, jestings and [Page 203] deridings, utterly to beat it down. But weighty is that admonition of our Church taught by the first Resto­rers of the Gospel in this Land, saying, The worldly Doctrine of our Church. wisemen scorne the Doctrine of Christ, as foolish to their understandings: yea, will some say, to some of that blinde time; nay say the foresaid faithfull witnesses, ‘These scorners have ever beene, and ever wil be to the end of the world: And therefore let us that have one sparke of the true feare of God, if we cannot un­derstand the sense and reason of the sayings of the holy Scriptures, yet let us not be scorners, jesters, and deriders, for that is the uttermost token and shew of a Reprobate, of a plaine enimy to God and his wise­dome, &c. And therefore if we will be profitable hearers and readers of holy Scriptures, we must first deny our owne selves, and keepe under our carnall senses: Reason must give place to Gods holy Spirit,’ &c. For indeed by gaine-saying, wrangling, jesting, & deriding the things which men understand not, what doe they else but stumble at the stumbling stone laid in Zion▪ which the Apostle teacheth is chiefely done in gaine-saying, and wrangling against Free Iustification, as these Scriptures testifie, Rom. 9. 30, 31, 32, 33. Rom. 9. 30, 31, 32, 33. & Rom. 10. 3, 4. 10. 21. and Rom. 10. 3, 4, 10, 21. whereby they pull that stone upon their owne heads, which falling upon them will grinde them to powder, Mat. 21. 44. And yet when Christ Matth. 21. 44. in the excellency of his benefits is powerfully prea­ched, the greatest multitude stick not violently to rush upon him with their contradictions, wranglings, derisions, and calumniations; the reason whereof Calvin truely expresseth, saying thus, Whereas all the Calvin. mysteries of God are to fleshly reason Paradoxes, yet is reason of such impudency, that she will not stick to set up her bristles [Page 204] against the same, and to purse that which she doth not understand with malapert and saucy gaine-sayings and wranglings. And although it dares not for shame of the world oppose it selfe directly and grossely against the person of Christ; yet if Christs words may not be wrested to sort & agree with naturall reason, they shall be condemned to be very foolish, & his Ministers that pronounce and maintaine them, to bee very absurd in their opinions, if no worse; so that although it is true that a Minister ought to be exceeding watch­full, that he speake (especially in this carping age) very circumspectly of God and his mysteries, left by any meanes he give an occasion to the wicked to ca­lumniate Gods truth: yet it is most true that Calvin testifies, proving it in the example of Paul, that there was never such warinesse and sobriety of speaking in the servants of God, which could make silent un­cleane and poisonous tongues; because it is most true which againe he noteth upon those words of Paul, Rom. 3. 5. (I speake as a man) that Saint Paul sairh not, Rom. 3. 5. I speake as the wicked, but I speake as a man; wherein sharply taxing humane reason, he shewes that it is the proper nature thereof, to be alwaies wrangling against the wisedome of God, and calumniating his faithfull Ministers, that teach the same: And there­fore Luther set it downe for an unfallible marke, that Galat. 5. 11. the Gospel is not truely preached, and is not the Gospel indeed, if it be so brewed, and so fitted agree­able to reason, that all approve of it, and yeeld unto the meaning of it peaceably; for then indeed how should the Prophesie of old Simeon be verified, that Christ should be set up for a signe and marke of con­tradiction, Luke 2. 34. how should he be a stumbling Luke 2. [...]4. [Page 205] stone, and rock of offence laid in Zion? how should wise Festus judge Paul to be mad? Acts 26. how should Ac [...]s. 6. Christ be to the Gentiles foolishnesse? yea, the deep things of God, which Beza expoundeth to be but the excellency of Christs benefits, being judged of natu­rall wise men to be foolishnesse? is it possible for the wisedome of the world to hold her peace from spea­king against foolishnesse? especially if the foolish­nesse of Christ dare offer to preferre it selfe above their wisedome: and to conclude, how else should Christ be not only the rising, but also the fall of many in Israel? The truth whereof is notably testi­fied by the Doctrine of our Church, delivered by the foresaid first restorers of the Gospel in this Land, saying thus, The holy man Simeon saith, that Christ is set forth for the fall and rising of many in Israel: and as Christ Iesus is a fall to the Reprobate, which yet perish by their owne default: So is his word, yea the whole Book of God a cause of damnation unto them through their owne incredulity. And as Christ himselfe, the Prophets, the Apostles, and all the true Ministers of his Word, yea every jot and tittle in the holy Scripture have beene, is, and shall be for ever more, the savour of life unto eternall life, unto all those, whose hearts God hath purified by true faith: so likewise Christ himselfe, the Prophets before him, the Apostles after him (marke) all the true Ministers of Gods holy Word (marke further) yea every word in Gods Book is unto the Reprobate the savour of death unto death. The reason whereof Calvin upon those words of the Evan­gelist, From that time many of Iesus his Disciples went back, and walked no more with him, most truely expres­seth, Cal [...]in in Ioh: 6. 66. Nunquam enim [...]anta pote­rit caut [...]o adbi­beri quin multis saying thus; Never can there be so great wariness used, but that the Doctrine of Christ is an occasion of [Page 206] scandall to many, because the reprobate devoted to destructi­on, scandali occasio sit Christi doctri­na: quia repro­bi exitio devoti, venenum ex ci­bo salu [...]errimo, & se [...] [...]x melle s [...]gunt. doe draw poyson out of most wholsome meat, and doe suck gall out of honey. And mark (saith Luther) where this fall is, even in Israel, that is, in that people that will seeme to bee Christs own people; and being in the Chruch, as the Apes and Peacocks were in Solo­mons Familie, that is, apish Saints, and painted Pea­cock-Iusticiaries, will prosesse nothing lesse than to be contradictors of Christ: yet thus is Christ ever op­pugned of the greatest multitude, both in his word, and in his true Ministers, under the name of greatest friend­ship with Christ. Briefly Luther well notes, that a wise Minister doth ayme but at the gathering of the Elect, by the example of S. Paul, who said, I suffer all things for the Elects sake, that some may be saved: as for the rest, that are the greatest multitude, he, or rather Christ himselfe di­vides them but into two sorts, Swine and Dogges; be­tween which there is only this difference, that a Swine, if one go about to drive him from the mire, or from his s [...]vill, only gives a grunt, and away hee goes to the rooting in the earth; so prophane and worldly men, if one goe about to drive them from sinne, or to pull their noses out of the Earth, they only give an hog­gish grunt, and away they goe to the rooting more eagerly in the earth and earthly things: But the nature of the Dogge is, that if one goe about to drive him from his vomit, or from his stinking carrion, he will presently flie in ones face, and bee ready if he can to pull out ones thtoat; so these, especilly, Iusticiaries Iusticiaries worse enimies to the Gospel than the open­ly prophane. enamoured with their own holy walking and legall righteousnesse; if one goe about to draw them from the high prizing of the menstruous cloathes of their own righteousnes, & lay before them the inestimable riches [Page 207] of Christ, and the precious wedding-garment of his righteousnesse, they are ready for thy good will, with calumniations, reproaches and slanders, all to rend and teare thee, and with false accusations, if they can, to pull out thy throat; but they will not leave their stink­ing carrion: both agree in this to set light of the wedding-garment of Christ righteousnesse, that only puts them in possession of heaven and heavenly things; though for their ingratitude, and grievous contempt of the same, they be justly bound hand and foot and cast into utter darknesse, where is weeping and gnashing of teeth, Matth. 22. 5, 6. 12, 13. Matth. 22. 5. 6. 12. 13.

And to conclude this point, if wee would but mark and remember how the world, that is, the greatest mul­titude of all sorts, that we shall have to doe with all, in the world, with all their wisdome, judgement, gravitie and righteousnesse are described in the word of God, we would make them no pattern, either of our belee­ving or doing to the hindering of our walking in the narrow way of the true justifying faith. And there­fore How to arme our selves a­gainst the mul­titude. to a [...]me our selves against this great multitude, nei­ther knowing, nor discerning, nor believing the excel­lency of Free Iustification, and thereby driving us to doubting, wee must remember; first that Christ would not pray for the world. Ioh. 17. 9. Secondly, that there­fore Ioh. 17 9. the world cannot receive the Spirit of God, to know the things of God, Ioh. 14. 17. Thirdly, that therefore the whole world lieth dead in darknesse and Ioh. 14. 17. wickednesse, 1 Ioh. 5. 19. Fourthly, that therefore the 1 Io [...]. 5. 19. world shall bee damned, 1 Cor. 11. 32. and therefore no president for us, to lead us into doubting, though 1 Cor. 11. 32. they by their dead faith deny the excellency of Free Iustification, and the excellency of the other benefits [Page 208] of Christ, never so impudently; because it is notably well said of Calvin, upon those words of Christ, Verily, verily, I say unto thee, That wee speak that which we know, and testifie, that which we have seene, but yee receive not our testimony, Ioh. 3. 11. That this is the complaint of Calvin upon Ioh. 3. 11. Christ, against many such jolly, grave, and learned heads, as Nicodemus was: saying, that wee are hereof to gather, that it is (as it were) a fatall thing to the word of God in all ages to obtain credit, but with a few: whereupon Christ spake in the plurall number, saying, But yee receive not our witnesse, because this be­longs to the greater number, and in a manner to the whole body of the people; with which we ought to bee armed as with a buckler; that notwithstanding all the wilfulnesse of men, we may goe forward in the obedi­ence of faith and of the Gospel: this principle in­deed is to bee holden, that our faith be founded and grounded upon God speaking: but then when wee have God for our Author, being, as it were, lifted up thereby above the heavens, we ought boldly to trample the whole world rather under our feet, and set light of it from aloft, than that the unbeliefe of any should trouble us, or cause us to waver.

But here it is replyed: No, I am not so fond as to A reply: respect the prophane world, or the greatest multitude, either led by their great wit, or enamoured with their blind devotion: But other Ministers being both zealous Preachers, and such Teachers as are of great know­ledge and of excellent learning, doe hold the con­trary; namely, that the children of God are not freely without works, made so perfectly holy and righ­teous in the sight of God, that God sees no sinne in them.

To which I answer, that although the expresse Answ. Scriptures before alledged, were the only ground that first wrought faith in mee: yet they were zealous Preachers of Free Iustification, and learned Teachers that have greatly strengthned my faith herein; who in their judicious Interpretations upon the same Scriptures, and other Writings of great knowledge and of excellent learning, have so concurred in one consent, that they have, and doe put mee out of all doubting. And if any man will shew me that these zealous Preachers, and grave Teachers, have in their Writings and Interpretations of those Scriptures said or writ more of the excellency of Free Iustification, than they may say by the truth of those Scriptures, or that I have said more than they doe say: then (oh doubting Objector,) will I also doubt with thee, and grant that thou hast some just cause by reason of some learned Teachers to doubt.

But if thou repliest, That thou speakest not of such A Reply. learned Teachers as are Writers, but of such learned men, as are now living Speakers and Preachers: And again, even of those learned Writers, all doe not write of those Scriptures after the same manner; and if they doe, yet those that are learned can alledge many say­ings of the same learned Writers and Interpreters of those Scriptures, that in other places, doe seeme to unsay, and to hold the clean contrarie to that which they have written upon those Scriptures; namely, shewing that the children of God, are not by Free Iusti­fication, made so perfectly holy and righteous from all spot of sin in the sight of God, that God sees no sin in them: A threefold Answer. Unto which I give a threefold answer.

First, that thou hast more cause to take heed, that [Page 210] the unbeliefe of thine own heart doe not rather beguile thy selfe with a prejudicate opinion, that those learned Preachers, that thou speakest of, now preaching with lively voyce, doe hold the contrary, than that they dis­agree from the foresaid learned Writers and Interpre­ters: or that these learned Writers, and Interpreters dissent from themselves in other places, and unsaying that which they have said, doe hold contraries: For S. Paul saith truly, that if we love not the truth to hold fast unto it, God, by our prejudicate opinion, will in justice, send us strong delusions to beleeve our own [...]es; namely, that the learned Teachers doe speak and hold contraries, when indeed they doe not; true it is, that it is possible for good and faithfull men in their writings, and preachigns to appeare to speak, and so to appeare to hold contraries, when in truth they do Two reasons of seeming contrarietie in mens▪ wri­tings and ser­mons▪ not; whereof there are two principall reasons: first, when by the reader, the circumstances of the speaker or writer, and of things spoken and written, as of persons, times, and places, and such like are not understood and marked: and secondly, because the Writers them­selves consisting of two men, of the old man, and of the new man, and both these men in them being ruled and guided by a twofold light, the light of nature, and the light of grace. First, wee must mark that the old man in them is ruled with the light of nature, described, Rom. 2. 14, 15, 16. Rom. 2. 14. 15. 16. Namely, that the Gentiles which have not the Law, doe by nature, the works and things contained in the Law, because they have the effect of the Law written in their hearts: their thoughts and consciences accusing them with feare of procuring punishment, when they doe evill, but excusing them, with hope of speeding well for the same, [Page 211] when they doe well. But on the other side, the new man is ruled by the light of grace, which is, when a Chri­stian seeing by the eye of faith, that all his sinnes are washed away and abolished from before God, only by the blood of Christ, and he made perfectly holy and righ­teous in the sight of God freely, doth by the power of sanctification flowing from the same, abstaine from all sinne, not for feare of punishment, which is slavish; and doth all good duties zealously, not to procure re­ward for the same, which is hyreling-like; but be­cause hee sees that all is too little that he doth, and that hee cannot bee thankfull enough, doe what hee can, in glorifying God, for his already blessed estate only by Free Justification, Gal. 3. 8, 9. And although the Gal. 3, 8. 9. more that any child of God is endued with this light of Grace, the more Spiritually and Divinely, he both speaks and writes: yet so strong, like Goliah, are the remnants of the old man in the best children of God, The old man is strong i [...] the best. and so busie is the foresaid light of nature in the best Writers (excepting only the writings of the Prophets and Apostles) that this old man will bee foysting in somewhat of the light of nature, with the light of Grace; and thereby, except the Writer be exceeding wary, corrupting the one with the other, to the quite marring of both. Which, as it should teach Preachers and all others, that which is too lamentably neglected now adaies, how wary they should be to speak, but much more to put penne to paper to write any thing in the Church, especially in matters of Divinity and salvati­tion, lest they give advantage to the Adversarie; and forget that saying of Ierom, Grande (inquit) periculum In Gal. 1. 10. Parcus, ibid. in Ecclefia loqui, ne forte interpretatione perversa de Evangelio Christi, hominis fat Evangelium, aut quod pe­jus [Page 212] est, Diabol [...]: That is, it is (saith he) a great danger to speak in the Church, lest peradventure, by a wrong and preposterous interpretation, it bee made of the Gospel of Christ, the gospel of man; or that which is worse, the gospel of the Devill: so also it must teach such as are readers of other mens books, and writings, especially Preachers and young Students in Divinitie, to take heed, that even in the best Writers A necessary caution in reading of Authors. they doe not take all things hand over head; but first to ground themselves in the perfect distinction be­tween the Law and the Gospel, faith and works; as it is notably described upon Patricks-Places in the book of Acts and Monuments of Martyrs; that so faith (as Paul saith, Gal. 3. 12.) may not bee of works, Gal. 3. 12. nor works made grace, lest grace, be no more grace, Rom. 11. 6. And thereby to keep Free Iustification pure Rom. 11. 6. and in her true glory, without any mixture, as the alone soule-saving grace, and only soule-saving glory of Christ: that so, where they finde in faithfull▪ Wri­ters, the excellencie of Christs benefits by their light of grace worthily extolled and magnified, that same they may embrace as evidences of the light of grace reigning in them; but where some thing of the light of nature extolling and dignifying works, so darkning grace and the glory of Christs free benefits, drops from their pennes, before they are aware; yet to make a charitable exposition of the same: ever trying all things and keeping only that which is good: but ever preferring those things most, that make most for the glorifying of Christ in the excellency of those be­nefits of the Gospel, which he worketh upon us alone by himselfe, without our working with him: And ever in love and thankfulnesse accepting the Wri­ters [Page 213] willing endeavours, and covering by love such infirmities, as by the remnants of the old man in them have (as I said) dropped from their pennes, by the over-flowing of the light of nature in them, before they were aware. And to this end, let us ever in reading, remember that reproofe that Luther justly Luther, A commo [...] er­ror in reading, & the ground thereof. gives of some; saying thus, So it happens unto impru­dent and ill-disposed readers, that those things that are of infirmitie in the Fathers, and other holy Writers, they make all to be of high authority: Which is the fault not of the Authours, but of the Readers, who snatch up out of the Fa­thers that which they spake of infirmitie, and hold them so fast, that they doe oppose them also against that which in another place, the same Fathers have spoken by the light and power of the Spirit: and doe so urge and presse them, that the better must give place to the worse: whereby it comes to passe, that they attribute authority to the worser sayings, because they agree more to the sense of their flesh and reason; and take away authority from the better sayings, because they agree not to their sense and reason. Therefore if we will not erre in reading good Authors, wee must follow that notable rule, that Luther gives in the same case; saying, This only I say of those holy Who magnifie f [...]ee grace are chiefly to bee followed▪ men, that when they vary among themselves; th [...]se are ra­ther to bee followed, which have spoken the best things for free grace without works, leaving them which by the infirmitie of the flesh, have spoken rather after the flesh and reason, than after the Spirit. So likewise, those Write [...]s that vary from themselves, are in that part to be chosen, and holden fast unto, where they speak after the Spirit, but to be relinquished, where they savour of the flesh and na­turall light of reason. This is the duty of a Christian Reader, and of the cleane beast, that hath [...]loven boofes [Page 214] and cheweth the Cud. But now setting aside judgement, wee devoure all confusedly whatsoever a good man saith; or that which is worse, by a perverse and preposterous judgement wee refuse the better things, and approve the worse: Yea, in one and the same Authors we attribute and apply that authoritie and Title of holinesse to their worser things, which they have deserved for their best things spoken after the Spirit, and not after the flesh, and na­turall light of reason.

My second answer to this objection, that other Mi­nisters 2 doe speak, and seeme to hold the contrarie, is this; that it is an undoubted truth, that although all brethren in the Ministry, may bee enlightened with one and the same truth; yet all are not [...]enlightned All are nor en­lightened with the same mea­sure of truth. with one and the same measure of truth; who there­upon may disceptare, that is, argue about a matter, but not dissentire, that is, bee of a contrary judge­ment and resolution, flatly to hold the contrary. And it is possible that one man may have laboured more, and so see further in some one point than another; though he come behinde many others, that are rich in all other gifts, and of excellent learning; who yet should shew themselves to be of Cains brood, and De­vils incarnate, if wee should willingly and wilfully envie an higher talent in our brother▪ in some one gift: non omnia possumus omnes; and wee bee all of us set and appointed by God to bee, by our particular gifts, mutuall helpers of another, but not hinderers and enviers one of another.

And thirdly I answer, that although some one, or 3 more, of seeming great learning, will in the heigth of their owne conceit, and in the opinion of their great learning, oppose themselves against this common [Page 215] consent of the learned Orthodox writers, and so flatly hold the contrary; yet is their great knowledge and great learning no sufficient cause, to drive thee into wavering, and doubting of the excellency of Christs benefits: because the holy Ghost hath so sufficiently armed us against this scandall, in teaching so plenti­fully in his word, that there is a twofold knowledge A twofold knowledge. or learning: the one a literall knowledge, or a literall learning, and the other a spirituall knowledge: the understanding and marking of which point, because it is of so great use, that thereupon depends, in a manner, the whole essence of salvation, both to discerne in what state thou thine owne-selfe dost stand, that makest this objection, who peradventure maist bee learned, and of great knowledge; and also to keep thee from many scandals and delusions by others, that seeme to be of great learning and knowledge; there­fore to leave us without all excuse, is the holy Ghost most diligent to describe these two knowledges unto us very largely.

First, the literall knowledge is described, Rom. 2. 1 Literall. Rom. 2. 17. from verse 17. to the very end of the chapter, after this manner: Behold thou art called a I [...]w, that is, thou art called to bee a member of the Church of God, even of one called, and professing Gods revealed glo­rious truth; and restest in the Law, that is, thou takest the word of God, and the doctrine from heaven to be thine only rule, and warrant, and wilt not (as thou sayest) goe one haires breadth from the word; yea, and gloriest in God, namely, that he is thy Father, Sa­viour, and Redeemer, and knowest his will, that is, thou art skilfull in the word of God, and canst try the things that differ, and are excellent, by reason thou [Page 216] ar [...] instructed and very learned in the word of God. Neither only hast thou thus, knowledge enough for thy selfe, and for thine owne use alone, but also art a rich store-house for others; for thou art confident, and takest upon thee to be a Guide to the [...]linde, a Light to them that are in darknesse, an Instructer of them that lack discretion, a Teacher of the ignorant, and hast the whole forme of knowledge, and of the truth in thy breast: is it possible that the exquisitest knowledge that is can be more gloriously described? and yet all this is there shewed, to the end of the chapter, to be no knowledge indeed; but only [...], that is, a meere shadow or shew of great knowledge, and of the truth, quans vulgo apparentiam vocant, which (as Calvin Calvin ibid. saith) men commonly call an appearance of knowledge; because (as the Apostle saith in divers verses follow­ing) it consisteth but in the letter only, that is, is meerly literall, learned by good wit, and good memory; but is not by the working of the spirit of God in spirit, and in truth; being agreeable with that which the Apostle saith in another place, habent [...], that is, they have a shew of very godlinesse, but they deny the power of the same; for they had (which is the A­postles scope in this description) a confession of the forgivenesse of their sinnes by Gods mercy in the Messiah; but they had not a joyfull spirituall feeling knowledge of the excellency of Free Iustification, which is the soule of all this great knowledge; and when the soule is away, all the rest is nothing else but a dead carcasse of knowledge: as the Apostle shewes in all the whole Epistle following, Chap. 9. 30, 31. and 10. 2, 3. Whereby they that are in this literall knowledge, although they seeme to bee greatly en­lightned [Page 217] in the whole word of God, and to be excel­lent learned men, yea and very zealous with a legall zeale, Rom. 9. 31. and 10. 2. yet because they are in Rom 9. 31. and 10. 2. this point destitute, as Calvin speaketh, interiore luce, of the true inward spirituall light, it is incredible to think how blinde they are in understanding the ex­cellency of Christs benefits; so that none is so blinde as such as are in this literall knowledge, as it is plainly testified by the Propher Esay 42. 18, 19. saying, Heare Esay 42. 18, 19. yee deafe, and look yee blinde, that you may see. Who so blinde as my servant? or deafe, as my messenger that I send? yea who so blinde as the perfect? (that is, that by this literall knowledge think themselves perfect) and who so blinde as the Lords servants? yea such in this literall knowledge are not only more blinde than the very plough-boy; but also more blinde and igno­rant than the oxe, and the asse that the plough-boy drives before him: as the same Prophet witnesseth, saying, The oxe knowes his owner, and the asse his masters crib; but Israel hath not knowne; my people (as by this literall knowledge they professe themselves) hath not Esay 1. 3. Object. understood, Esay 1. 3. But how then (will some man say) may these blinde men, seeming so learned in this literall knowledge, be discerned from such as are truly enlightened? I answer, this the same Prophet Esay Answ. plainly expresse [...]h in the former place, saying thus: Two manner of wayes how we may see & know many things, and yet not keep them Seeing many things, but thou keepest them not; for such an one as is in this literall knowledge, doth not keep that which he professeth that he knowes; and that also two manner of wayes, that is neither in word, nor in deed.

For first he failes in the foundation, that is, hee I Not [...] judge­ment. keepeth it not in judgement; for how can he keep [Page 218] that which he hath not, that is, doth not understand? Indeed let a man runne with them in the same round of the ordinary letter, or usuall phrase, that they like blinde mill-horses are customably without understand­ing used unto, thereby rocking themselves and others asleep in the cradle of custome; what in Christs mysteries is carnally and customarily conceited, and ordinarily spoken, rather than caring to understand what is said; and whilst they are applauded for learned men, so long they are reasonably quiet, and will sing the same song of the dead letter, containing the out­ward shell of Christs mysteries; and will some of them run as fast as you will, with you, in a legall zeal flowing from the light of nature, of works, works, works, and a preposterous holy walking: But if a man presse the same truth, which they seeme to hold, and to awake them out of their lethargy of Custome, doe preach Novè, but not not Nova; nay if one expresse the same truth which they seeme to hold, but even with an old phrase, used of the best Interpreters that understand rightly the mysteries of Christ, which they have not before heard of, or which they are not customarily acquainted withall (especially if it be a phrase going to the quick of the truth, and ex­pressing the excellency of the matter, which they daily, like Parrots, doe blindefoldly prattle of;) then although it be but one and the same truth, and the old doctrine which is daily taught; yet upon presump­tion and high conceit of their great learning, they cry out, New doctrine, errors, false doctrine, heresie, blasphemy: and what not? adding ever something thereto out of their owne Cimmerian darknesse, to make the matter more odious; and thus they keep [Page 219] not, no not in word and judgement to that, which they seemed to hold: but when the excellency of Christs benefits are pressed upon them, by the expresse word of God, then they fall to sophisticating, equi­vocating, and plaine deniall (if they cannot fashion it to agree with their naturall reason, and earthly con­ceit, and humane wit) even of that truth which they seemed before to hold, at leastwise in letter: so that by not understanding what they have spoken in one sentence, they are so farre from keeping to that which they have said (especially dealing in the mysteries of Christ, that are above humane wit, and the light of reason) that they often times speak the flat con­trary in another sentence: thus (as I said) not keep­ing, neither in judgement, nor in word and confession to that truth, which they themselves professe in other termes. An evident example hereof, is Nicodemus, who being a great learned Rabbin and teacher in Israel, knew by the dead literall knowledge, those usuall places often repeated in the Prophets, where God pro­miseth to give unto his people new hearts, and new spirits, that they might serve him in walking holily in all his Com­mandements: And yet because he felt not the power and truth of it in himselfe, being but in this dead literall knowledge; although in his daily teaching he talked of these promises, and called for a new life in holy walking in all Gods Commandements; yet when Christ giving an example to all preachers, how they should awake people rocked asleep in the cradle of custome, not by teaching, Nova, but yet by prea­ching Novè, spake of the same truth which he daily beat upon, but in a new phrase that he had not heard of, expressing but the excellency of the doctrine, [Page 220] namely, that A man must be new borne; then was Ni­codmus quite beside his books, and thought that Christ spake very absurdly, if not erroneously: the old doctrine uttered with a new phrase, expressing but the truth and deepnesse of it, made it seeme new and false doctrine to the old blinde literall Doctor; and there­fore it is well noted upon the same place by Musculus, saying, Exemplar quoddam in hoc viro propositum est, in quo deprehenditur, doctos alioqui & prudentes viros, nondum renatos, ad doctrinam regni Christi capiendam plane stu­pidos esse & ineptos: that is, there is in this man a cer­taine example set before us, wherein we may see, That men, although wise and learned, yet not being new borne againe, are to the conceiving of the mysteries of Christ, and of the doctrine concerning his king­dome, meerely blockish and sottish. Yea, and he ad­deth further, saying, ut non solùm rem ipsam non intelli­gant, sed neque declarationem illius, Christi verbis pro­positam capiant: that is, they are so farre from under­standing the matter it selfe, that they conceive not the very declaration thereof set before them by the words of Christ himselfe. Whereupon (as the learned well note) Christ seeing that he lost both his time and labour, in teaching a man so high in his owne conceit, and yet so greatly ignorant, is constrained to fall to chiding of him, saying, Art thou a principall teacher in Israel, and knowest not these things? quasi dice­ret, O miseram ovium conditionem &c. as if hee should say, oh miserable condition of those sheep, whereof the Pastor, that hath the cure of them, is so grossely blinde, and so unskilfull in divine matters: hitherto thou hast been reverenced as a principall Teacher in Israel, and yet knowst not those things, of which it [Page 221] is a shame that thy very schollers should be ignorant; and lest any should think that this was a blindenesse, and just reproofe peculiar and proper only to Nicode­mus, and not of all such as are in this dead literall knowledge, it is upon the same place well noted of the learned, saying, Est autem haec generalis objurgatio, qua Christus, &c. But this is a generall reproofe, wherewith Christ reproveth all such Rabbins and great Teachers as lie by the literall knowledge in the same blindenesse with Nicodemus. And thus we see the first way how they that are in this literall knowledge, do only but sophisticate about the mysteries of Christ, seeing many things, but they keepe them not, viz. they doe not keepe to them in word and judgement, but professe them one way, and deny them, and speake contrary to themselves divers other wayes.

The second way how these doe see many things, but 2 they keepe them not, consisteth herein, that what they professe that they know, they keepe not in life, pra­ctice, and conversation; their life, conversation, and Not in life and conversation. action nothing agreeing with that which they pro­fesse, and seeme to know and see. As for exam­ple; such as are in the meere literall knowledge of Free Iustification, doe finde by reading, and there­upon doe professe, that Free Iustification is the strong Rock and foundation of Christian Religion, the head Article of salvation, the sole-saving grace of Christ, the cause of sanctification, and of all godly living, the advancer of the true glory of Christ; but yet be­cause by this literall knowledge of it, they feele not the truth and power thereof in themselves; therefore whose feet doe such labour to fasten upon this strong Rock of Christian Religion? whose house of Religi­on [Page 222] almost is not builded upon the sands of their re­pentance and holy walking; having this rocky foun­dation laid in their hearts no more in a manner than the Papists lay it? whose Religion is not headlesse for want of sound joy for this head point of salvation? how many are truely sanctified, and serve God cheer­fully, joyfully, and zealously, by the joyfull knowledge of it? yea, rather although such seeme to hold strong­ly contrary to Papists; yet they are, in this chiefe point of salvation, of the Papists mindes, comming forth with the Papists objections against it, that people learne it too fast; and although it be the only sacred ordinance that God in his high wisedome hath ap­pointed to be the only cause and meanes to make men to live truely a godly life; yet such stick not in their rotten wisedome of Reason to belch out this blasphemy, that it opens the gate to all loose and wic­ked living, and are so farre from continually pressing this point, by shewing the horriblenesse of the least sin in the sight of God, and the excellency of this benefit, perfectly healing us from all sin in Gods sight, and so planting it soundly in mens hearts to effect these happy ends, that almost they never speake of it, but finde themselves grieved with them that doe; or if their text chance to presse them to it, they lightly touch it, and soone passe it over, being as it were glad when that text is past. Is this to keepe to those foresaid most glorious Titles of the excellency of Free Iustification, which they so gloriously professe in words, and is it not rather before God and men a Three sorts be in this I [...]terall knowledge. 1 Prop ane. 2 Civill. denying them in deeds? and thus doe they in all the rest; for these that are in this literall knowledge, first, either they live prophane lives; or secondly, but out­wardly [Page 223] civill honest lives, caring no more than for their profits, honours, and pleasures; or thirdly, at 3 [...] [...]a­lo [...]. the best, which is worst of all, doe but delude the simple blinde devoted people, with a legall zeale of holy walking for feare of punishment, or hope of reward, and speeding well for the same: seeming, yea, and being as hot as a toste against outward vices, and ear­nestly calling for all active morall duties, which they call holy walking in all Gods Commandements; as if herein did consist the maine point of salvation, Doe this and live; and yet abound themselves with all These last are inwardly most abomi [...]able. manner of inward hidden corruptions, as envy, ca­lumniating, slavish feare, and glorious outward paint­ing of their rotten old Adam. All which is notably testified by the Doctrine of our Church, taught by the Martyrs and first Restorers of the Gospel in this Land, saying thus, By outward shewes of good workes they appeare to the world: How? the most religious and holy men of all others, making the outside of the cup and platter (that is, the outward appearance both of their persons and vocations) so cleane, that they seeme to the world: What? most perfect men: Wherein so perfect? both in teaching and living. And yet because the inside is not cleane (which (as it is shewed in the Sermons before) only the comfort and joy of Free Iustification truely worketh and effecteth) Christ (who sees their hearts not justified with his owne righteousnesse) knowes that they are in the sight of God most unholy, most abominable, and farthest from God of all men; their judgement being preposterous, their doctrine sowre leven of mingling the Law and the Gospel together, and so marring both: and their life the hidden secret hypocrisie: that is, not suspe­cting themselves of hypocrisie, they delude their [Page 224] owne selves with supposed sincere hearts, respecting (as they thinke) only Gods glory; being inwardly full of all manner of filth, as pride, envy, covetous­nesse, ambition, vaine-glory, hatred, disdaine, un­beleefe, conceitednesse of themselves, contempt of those whom they like not, calumniating them, and such like; and yet (as I said) so adorning and paint­ing their old Adam that reignes in them, with such a fair outward new coate, not of Christs righteous­nesse able utterly to abolish their corruptions freely from before God; but of their owne righteousnesse, that they seeme not only unto others, but also to their owne selves in all respects admirable and excellent men: and such were they, that because they excelled in great learning, and were zealous towards God, Rom. Rom. 10. 2. 10. 2. in following righteousnesse by holy walking in all Gods Commandements, Rom. 9. 31. serving Rom. 9. 31. God instantly day and night, Acts 26. 7. said hereupon Acts 26. 7. unto Christ, in the high conce it of their literall know­ledge, Are we blinde also? Iohn 9. 40. unto whom Christ Iohn 9. 40. answering, said, If ye were blinde, ye should have no sin; but now ye say, we see, therefore your sin remaineth, vers. 41. And thus much of the description of the literall Ve [...]s [...] 41. knowledge, whereby men only sophisticating about the mysteries of Christ, would be Doctors and Tea­chers of the Word, but by not understanding what they say, nor whereof they affirme, 1 Tim. 1. 7. they neither in 1 Tim. 1. 7. word, nor deed keepe to that which they seeme to hold, but speake flat contraries.

But on the other side, the spirituall knowledge, 2 Thespirituall knowledge. and right illumination, by the true spirituall learning, whereof the Prophet thus speaketh, saying, And they shall be all taught of God: is likewise (that we may not [Page 225] be babes in the knowledge of it) as largely described by the Apostle, 1 Cor. 2. from verse 9. to the very end of the Chapter, also saying thus, the things which neither eye hath seene, nor eare hath heard, neither have entred into the heart of man, are they which God hath pre­pared for them that love him. But (will some say) if they 1 Cor. 2. 9. &c. be such things as neither eye hath seene, nor eare hath heard, nor have entred into the heart of man, what is any man the better for such things? true saith the Apostle, not into the heart of the naturall man, verse 14. but yet God hath revealed them unto us by his Spirit, for the Spirit searcheth all things, yea the deepe things of God: for (saith he) what man knowes the things within a man, save the spirit of man which is in him? even so the things of God knowes no man, but the Spirit of God: Now we have received not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God; but the naturall man, or [...], the man endued only with a meere humane soule, perceiveth not, nor receiveth the things of the spirit of God, for they are foolishnesse Verse 14. unto him; neither can he know them, because they are spi­ritually discerned, and so forth to the end of the Chapter: out of which two descriptions both of the literall knowledge, before expressed, and of the spi­rituall knowledge, he hath so largely described by the Apostle, let us (because to discerne these two know­ledges, the one from the other is a point of great moment, the one being but a condemning knowledge, making our damnation only the greater; and the other being a true saving knowledge;) let us (I say) for fur­ther perspicuity and cleerenesse herein marke some maine and principall differences whereby they may be [Page 226] discerned the one from the other, wherein for brevities Sixe maine differences be­tweene the li­terall and the true spirituall knowledge. 1 sake I will only briefly touch these sixe following.

First, the spirituall knowledge apprehends the things which neither eye hath seene, nor eare hath heard, nor heart of naturall man can conceive; that is, it conceives the mysteries of God above reason, yea, and contrary to naturall reason, sense, and feeling; but the literall knowledge apprehends not the myste­ries of God, but after a carnall manner, as they are new-fashioned, as it were, and made agreeable to rea­son, sense, and feeling; and hence come so many ob­jections from reason, sense, and feeling.

Secondly the literall knowledge doth [...], Rom. 2 2. 18. but it doth not [...], 1 Cor. 2. 12. that is, the Rom. 2. 18. literall knowledge so knowes the mysteries of Gods Word, as a man knowes a thing by reading of it, or 1 Co [...]. 2. 12. as a man knowes a thing that is told him of a strange Countrey; but he hath no experimentall certainty of it in himselfe, whereby it is true in such that is Matth, 13. 14. written, Matth. 13. 14. by hearing ye shall heare, but not understand, and by seeing ye shall see and not perceive: but the spirituall knowledge doth [...]; that is, so knowes the mysteries of Christ, as he knowes a thing that sees it with his very eyes, and hath ex­perimentall feeling of it in his owne selfe; so that hee that is in the literall knowledge only is like a man that lying in the morning in his bed, and hearing that the day is broke, and peradventure seeing a little at the holes and crevisses of his windowes, may talke of the day light, and of the actions of the day light to be done in the same; but because his windowes and doores are close shut, he still without doing any thing, lies in darknesse; when as he that is in the, [Page 227] spirituall knowledge, is like one that is abroad in the open cleer morning, working and walking by the light of the same.

Thirdly, the literall knowledge being [...] 3 but doth not [...], that is, the literall knowledge doth know, as it were, by heare-say many things, by which they think themselves rich, and encreased in goods, and have need of nothing, but it doth not see the deep things of God; whereby they are raysed up to no joy and zeale for the deepnesse and greatnesse of the same: but the spirituall knowledge doth [...], 1 Cor. 2 10. see the deep things of God, 1 Cor. 2. 10. that is, as Bez [...] well expoundeth it, excellentiam Evan­gelicae Doctrinae, the excellency of the benefits of the Gospel, working joy, and zeale of Gods glory by dis­cerning the greatnesse and excellency of the benefits wrought upon us; from whence flowes the cold and formall working of great learned Clerks, making a shew of doing something, and think in their own hearts that to proceed any further is needlesse, when they that are in the spiritual knowledge do think both that there is need, and also that they can never doe enough.

Fourthly, the literall knowledge, judgeth of the 4 mysteries of the Gospel, by the Spirit of the world; that is, after an humane witted fashion, saying the same thing, that the spirituall enlightened child of God doth, as farre as naturall reason, and humane wit can reach; but pulls down Gods thoughts in the my­steries and benefits of the Gospel, and makes them like unto mans thoughts; for whereas the Spirit of God useth by certain humane phrases and similitudes, to descend down to our weak capacity (not to the intent that wee should dwell in them, but that we [Page 228] should, as it were, by a ladder reached downe to Why the holy, Ghost speak­eth in humane ph [...]as [...]s. us, ascend up to the heigth and excellency of Gods working and dealing upon us, correspondent to the glory of his great majesty;) they that are in t [...]is literall knowledge doe stick fast in the humane phrase, as it were, in the foot and first step of the Ladder; but ascend not to the greatnesse and excellency of the work of God, correspondent to the greatnesse and excellency of his Majesty; whereby they hold fast to those phrases that are correspondent to humane reason, and to good humane wit, but cannot abide to have those humane phrases reduced and understood according to other Phrases, expressing in the same case, the true nature and excellent working of God above reason, and passing those humane similitudes; and so compare, and flatly measure, spirituall things with earthly things; because as a learned Dispencer of Gods mysteries saith, habent literam, sed non habent spi­ritum; whereby they can say in the mysteries & benefits of Christ Sibboleth, but not Shibboleth, Iudg. 12. 6. That Iudg. 12. 6. is, they come very neere the truth, and are as Christ said to the young man, not farre from the kingdome of heaven; but they cannot frame to pronounce the asperate that hath God in it; that is, they cannot yeeld to the truth and mysterie correspondent to the na­ture, and perfect working of God; for that is foo­lishnesse unto them, 1 Cor. 2. 10. But on the other side, [...] Cor. 2. 10. they that are in the spirituall knowledge have re­ceived not the Spirit of the world to judge worldly, carnally, and after an humane witted fashion, of the mysteries and benefits of the Gospel; but have recei­ved the Spirit, which is of God, that they may see after a spirituall manner the things freely given of [Page 229] God; that is, correspondent to the high nature, per­fect operation and glorious working of God; where­by although they gladly use the similitudes and humane representations in the Scriptures, as an help to their weak capacities; yet they stick not in them, but as­cend by them, as it were by steps, to the high working of God above all humane representations, and earth­ly excellencies; not comparing or measuring spiritu­all things with earthly things, but measuring spi­rituall things, as the Apostle saith, with spirituall; yea, even with [...]od himselfe, the spirituall worker and Author of them; making them in our apprehen­sion correspondent and agreeable to the Almighty na­ture, and glorious working of so wonderfull a work­man.

Fifthly, the literall knowledge although it bee ne­ver 5 so great, doth not change him that is in it: but leaves him in his former old nature, and corrupt conversation: as if he were prophane, it leaves him still prophane: if he were meerely civill honest, it leaves him still meerely civill honest; if he were blindly zea­lous with a legall zeale, it leaves him still blindly zealous with a legall zeale, of advancing works, works and doing: as wee may see by the example of S. Paul, who before his conversion, followed the righteousnes of the Law, Rom. 9. 31. and was zealous towards God, Act. Rom 9. 31. A [...]ts 22. 3. & 26. 7. 22. 3. serving God instantly day and night, Act. 26. 7. And yet was but in this literall knowledge: Yea, as this literall knowledge findes a man in death and con­demnation; so it leaves him in death and condemna­tion; saving that it leaves him in greater condemna­tion, than if hee never knew any thing at all. B [...] the spirituall knowledge wholy changeth him that is in [Page 230] it, and makes him to leave his old corrupt course of life, and to live a godly conversation; and not only makes him that was prophane, or meerly civill, to become zealous of Gods glory; but also changeth the legall zeale of advancing works into the Evangelicall zeale of advancing Christs benefits, and to doe all good duties zealously in meere thankfulnesse for the same; because he that by this spirituall knowledge with open face beholdeth (as in a looking glasse) the glory of the Lord, is changed into the same image from glory to glory, as by the Spirit of the Lord.

Sixthly and lastly, as the spirituall knowledge discer­ning 6 the deep things of God, counts them and em­braceth them as precious and glorious: so the literall knowledge resting in the bare letter, cannot perceive nor receive the deep things of God, that is, the ex­cellency of Christs benefits, because it counts and re­jects them as absurd and foolish; yea, very foolish­nesse it selfe, 1 Cor. 2. 14. and because great learning 1 Cor 2 14. The ground of contention and wrangling against [...]r [...]e ju­stification. counts it her wisdome to confute that which she takes for foolishnesse; hereupon ariseth unfallibly against the preaching of the excellency of Christs benefits strong sophisticating, and bold contention: because the literall learning being mounted up upon the horse of pride (for this knowledge puffeth up, 1 Cor. 8. 2.) 1 Cor. 8. 2 [...] And being pricked forward with two spurres, the one of envie at her brothers gift of preaching the glory of Christ, and the other of vaine glory lest this literall learning loose some of her praise, she rusheth out like a warre-horse into the battle of contention; and yet layes all the blame hereof upon the preaching of the excellency of Christs benefits; yea so strongly doth this literall knowledge judge the excellency of [Page 231] Christs benefits to be meere foolishnesse, and there­upon so impudent in contention against the same, that Luther upon these words: Then is the slander of the [...]uther upon Gal. 5. 11. Crosse abolished, Gal. 5. 11. proveth with many argu­ments, that Paul taketh it for a most certaine signe, that the Gospel of Christ, and righteousnesse of faith are not rightly preached, and is not the Gospel, if it be preached without contention against it; for (saith hee) when the crosse is abolished, and the rage of the false Apostles wrangling, sophisticating, and persecuring ceaseth on the one side; and offences and scandals on the other-side, and all things are in peace; this is a sure token that the Devil keeping the entrie of the house, the pure doctrine of Gods Word, is taken away. Because (saith he) it cannot be, but as long as the Gospel flourisheth, the crosse and offence thereof must needs follow it; or else truly the Devil is not The Devill ra­geth against the Gospel. rightly levelled at, and hit, but slightly glanced at: but if he be rightly hit indeed, he resteth not, but begin­neth horribly to rage, and to raise up by these literall vaine-glorious men all the troubles he can. And again, notably writeth Luther upon these words, (but as then he that was borne after the flesh, persecuted him that was borne after the spirit, even so is it now) whose whole ex­position is worthy to be often read of the children of faith; the sum and effect whereof is thus, This persecuti­on Luther, on Gal. 4 & 29 vers. alwaies remaineth in the Church, especially when the word of God is powerfully brought to light, and the doctrine of the Gospel flourisheth, (to wit) that the children of the flesh mock the children of the promise, and persecute them: And therefore Paul in this place armeth the godly a­sore-hand, that they should not be offended with these persecutions, sects and offences; As if he should say; if we be the children of the promise, and born after the [Page 232] spirit, holding that righteousnesse commeth without works meerely by the promise, we must surely look to bee persecuted of our brother, which is born after the flesh, that is, after the Law and works, and yet shines in the righteousnesse, and glorious works of the Law: that is to say; not only our open enimies, which are manifestly wicked, shall persecute us; but also such as at the first were our deare friends, with whom we were in religion familiarly conversant in one house, which received from us the true doctrine of the Gospel, shall become our deadly enimies, & persecute us extreame­ly; for they are brethren after the flesh, and will persecute their brethren, which are born after the Spirit, and so raise hurries and molestations. Indeed, they lay the blame and fault in our doctrine, when they themselves are the authors of these troubles and persecuti­ons: But because they are perswaded by this literall knowledge, that they persecute that which is ab­surd and but meere foolishnesse, they cannot be­leeve this, that they are the authors of these troubles; and much lesse can they beleeve, that it is they which murmur, rise up, and take counsell against the Lord, and his annoynted: nay rather they think that they maintaine the Lords cause, that they defend his glory, and doe him acceptable service in persecuting us. The reason whereof is this (expressed by Luther in other places upon the Galathians, speaking against vaine-glory, and therefore as worthy the often reading as the former, the summe also whereof is thus:) That such is the nature of these literall and vaine-glorious Mi­nisters of Satan, That they can make a goodly shew, that they are very charitable, humble, lovers of concord, and are indued with all other fruites of the Spirit; also they [Page 233] protest, that they seek nothing else but the glory of God, and the salvation of mens souls; and yet, being full of vaine-glory, and doing all things to seeme learned and godly, and so to get praise and estimation among men, they doe nothing else, but with their cavills, sophisticating, and calumniations under a colour of cleering the truth, paint over, and hide their own ignorance, bemuddy the cleer truth, disquiet the minds of the simple, and trouble mens consciences, and so are the true and proper authors of dis­sention and sects. And this Paul complained of, not only respecting the present times, but also foresaw in spirit that there should bee an infinite number of such in the Church; even to the Worlds end: for when God sendeth faithfull labourers into his harvest, by and by Satan raiseth up his ministers also, who will in no case bee counted inferiour to those that are rightly called; here straightwaies riseth dissention; the wicked will not yeeld one haires-bredth to the godly: for they take themselves, that they far passe them, in wit, in learning, in godlinesse, in spirit, and in all other vertues. And on the other side the godly, although The godly in matters of charity are flexible, but unyeelding in matters of faith. in matters of charity, they are as flexible as a reed, endu­ring all things, and suffering all things; yet in matters of faith, knowing that a little leven doth leven the whole lump, they dare not; and much lesse ought they to yeeld to the wicked, lest the doctrine of faith doe come in danger. For alas the faithfull Minister knowes that the Gospel is not delivered unto us, that we should thereby seek our own praise and glory, or that the peo­ple should honour or magnifie us, which are the Mi­nisters thereof; but to the end that the benefits and glory of Christ might be published and known; and that the Father might be glorified in the bounty and riches offered unto us in Christ his Son; who thereby [Page 234] enricheth us with his heavenly and eternal good things: as for the other, they regard not this; but to get praise and liking, and estimation with the people, doe rather sophisticate and wrangle against the benefits of Christ, thus provoking one another, and envying one another; which is a sure token that neither such Teachers, nor such Hearers doe live and walk after the spirit, but after the flesh and works thereof; and so conse­quently with the Galathians to hold the truth, they with the Galathians doe loose the true Doctrine, Faith, Christ, and all the gifts of the holy Ghost; and by kicking against the benefits of Christ, become worse than the heathens, and prove meere minist [...]rs of Satan; some of them never failing from time to time to accuse the benefits of Christ, not only of error, but also of heresie and blasphemie. Whereupon comes most truly to passe, that Luther saith in the former alleaged place: That he that will preach Christ truly, and confesse him to be our righteousnesse, must be content to heare that he is a pernicious fellow, and that he troubleth all things: because it cannot be, but that Ismael must persecute Isaac: and yet Ismael was outwardly, and in his own opinion, a lover of re­ligion: he sacrificed and exercised himselfe in well-doing; therefore he mocked his brother Isaac and so persecuted him; But Isaac again persecuteth not Ismael: Where­upon the same faithfull Dispenser of Gods mysteries concludeth with a weightie saying, That who so will not suffer the persecution of Ismael, let him not professe him­selfe to be a Christian. But if those that lie in this literall knowledge, bee such meere mocking and persecuting Ismaelites, untill God opens their eyes, and con­verreth them; let any man judge whether they bee any just cause, by their sophisticating and wrangling, to [Page 235] stop our faith and to make us to doubt and waver in the excellency of Christs benefits; though they ex­cell in all literall learning, and in the legall zeale, shining (as I said before) in the righteousnesse and glorious workes of the Law and holy walking never so much.

THe fifth Remedy to overcome doubting, & to grow The fifth Re­medy against doubting. strong in saith, is to set often before our eyes the dignity, glorious nature, and exceeding excellency of beleeving; namely, that the beliefe that the blood of Christ doth make us cleane from all spot of sinne in the sight of God freely, is such a good worke in the sight of God, as passeth all other good workes what­soever; nay rather if all the good workes and holy walking that were even done, or shall be done in the world were heaped together, and compared with this one work of beleeving, yet all they joyned together, are not comparable to beliefe: which is not only testified by Christ himselfe in his answer to the Jewes, when they asked him (dreaming of workes) What shall we doe, that we may worke the workes of God? He answe­red, and said This is the worke of God, that is, the work of all workes, that ye beleeve on him whom he hath sent, namely to justifie, and make you freely righteous in the sight of God: but also many reasons grounded upon the very heart and Essence of the Gospel, con­firm the same, as especially may appear by these three maine priviledges of faith: As Three maine priviledges of saith. 1 It giveth ex­ceeding glory to God, foure wayes. to Iustice.

First, for the exceeding honor & glory that we give to God the Father, & that also foure manner of wayes: as first this beliefe & laying hold only of Christ & his righteousnesse as only able, and ful sufficient, to make us from all spot of sinne perfectly righteous in Gods [Page 236] sight freely, makes us as Chrysostome saith, to conceive a right and high estimation of God for his perfect justice of hating all sin, and loving perfect righteous­nesse, in that he could bestow no benefit upon us, as a benefit; excepthe had first given us so wonderfully his own Son to justifie, and make us perfectly righteous in his own sight: and so we give him the praise, honour, & glory of his justice. Secondly, if we beleeve, and take 2 Of truth. fast hold of this benefit, that God, by washing us in his Sonnes blood, hath made us cleane from all spot or wrinkle of sinne in the sight of God freely, thus per­fectly blessing us, Galath. 3. 8. we give him the glory Galat. 3. 8. of his truth, having so gloriously and manifoldly pro­mised the same, and by beleeving, doe set to our seale that God is true, Iohn 3. 33. Thirdly, if so farre be­yond Iohn 3. 33. our carnall sense and feeling, and outward ap­pearance, 3 Of power. and all outward likelihood we beleeve that God, by clothing us with his owne Sons righteous­nesse, hath made us cleane from all spot of sin in his owne sight freely, truely performing upon us such un­likely to present sense and feeling, yea and impossible things, wee give him the glory of his omnipotent Rom. 4 19, 20. power, Rom. 4. 19, 20. Fourthly, by beleeving that God by cloathing us with the wedding-garment of 4 Of rich grace his Sons perfect righteousnesse hath made us perfectly holy & righteous from all spot and wrinkle of sin in his own sight freely, and that he hath made us hereby (as I said before) truely blessed persons, Galath. 3. 8, 9. Galat. 3. 8. 9. We give him the praise, honour, and glory of his rich Grace, great mercy, and glorious bounty, Ephes. 2. 7. Ephes. 2. 7. Luth [...]in Galath. cap 3. vers. 6. fol. 110. And therefore it is most true which that magnani­mous Dispenser of Gods mysteries testifieth of faith, saying thus, Paul (by these words, Abraham beleeved) [Page 237] of faith maketh the chiefest worship, the chiefest duty, the chiefest o [...]edience, and the chiefest sacrifice; Let him that is a Rethorician amplifie amplifie this place, and he shall see that faith is an almighty thing, and that (as it may appeare by the whole ele [...]enth chapter to the Hebrews) the power thereof is infinite and inestimable; for it gives glo­ry unto God, which is the highest service that can be given unto him. Now to give glory unto God, is to beleeve in him, to count him (in that which he speaketh) true, wise, righteous, mercifull, almighty: This Reason doth not, but saith; this is that which makes us divine people, and (as a man would say) it is the creator of a certaine divinity, not in the substance of God, but in us: for without faith God loseth in us his glory, wise­dome, righteousnesse, and mercy. To conclude, no majesty and divinity remaineth unto God where faith is not: but the chiefest thing that God requireth of man, is that he give unto him his glory, and his Divi­nity.

The second maine priviledge of faith is, that if we The second maine privi­ledge of faith is in foure things. beleeve that Christ, by washing us in his owne blood, hath made us whiter than snow, from all spot or wrinkle of sinne in the sight of God freely; that then we give to Christ, his Son, his due glory: espe­cially in these foure points. First, we yeeld him the virtue of his name, for he is called Iesus, because hee doth thus perfectly save his people from their sinnes, Mat. Math. 1. 21. 1. 21. Secondly, we yeeld him hereby the glory of his Godhead, that he is able to make us, above our reason, sense, and feeling, from all spot or wrinkle of sinne, in the sight of God whiter than snow; as also we give him hereby the glory of his Kingly power, that he is a true Melchisedec, that is, King of righte­ousnesse, [Page 238] by making his true subjects, in the sight of God from all spot or wrinkle of sin, or any such thing, perfectly righteous freely. Thirdly, we give to Christ the glory and truth of his Prophetship, who did long before, and especially by the mouth of David, prophe­sie, that if he did take in hand to purge us, we should be cleane, and when he did take in hand to wash us, we should be whiter than snow, Psal. 51. 7. which Psal. 51. 7. if wee beleeve to bee by his blood now done, and wrought upon us, we make him, by beleeving, a true Prophet, and give him his glory of fulfilling the truth of his prophecying. Fourthly, by beleeving, wee yeeld and give unto him the virtue and glory of his Priesthood, who was wounded for our iniquities, and broken and bruised for our transgressions; but to no other end, than that the chastisement of our peace might be upon him, and that by his stripes we might be healed, Esay 53. 5. Esay 53. 5. which if we beleeve, that by his blood we are, from all our sins, made in his sight whiter than snow, and so perfectly healed in Gods sight, we give him the true glory of his Priesthood: because if the Priest offering but the blood of Bulls, and Goats, made the beleevers cleane from all their sinnes before the Lord, Levit. 16. 30. Levit. 16. 30. how much more shall the blood of Christ, who through the eternall spirit offered himselfe without spot to God, by making us cleane in the sight of God from all sinne, purge our consciences from dead works to serve the living God? Heb. 9. 14. of which the more wee assure our Heb. 9. 14. selves, the more doe we yeeld him the virtue and glo­ry of his Priesthood; whereby is brought to passe, that God not so much as remembring our sins any more, there is no more sacrifice for sinne, Heb. 10. 17, 18. be­cause Heb. 10. 17, 18. with one offering he hath made perfect continually [Page 239] and for ever all them that are sanctified, Heb. 10. 14. Oh Heb. 10. 14. Jesus Christ, who will not beleeve in thee magnifi­cently?

The third priviledge of faith, yeelding to God The third pri­viledge of faith is to glo­rifie the word and spirit of God. so great honour and glory, is, because that wee be­leeving the plaine and naked word of God, speaking simply and plainely to the weakest capacities, without wresting and wringing it à gemino sensu, from the pro­per and Grammaticall sense of the words, to sort and accord as they shall be most agreeable to humane wit, and naturall reason, doe greatly glorifie the word of God, speaking in the mysteries of Christ in his pro­per sense, and plaine and literall, and Grammaticall signification, captivating our sense and understanding to the Scripture, speaking so farre above reason, sense, and feeling: And doe also greatly glorifie the spirit of God and holy Ghost, speaking in the Scriptures; because we have an eare to heare what the spirit saith unto us, Revel. 2. and 11. and not what mens glosses Revel. 2. & 11. doe make agreeable to humane wit, not expresly taught in the word; the reason wherof is, because, as Luther truly saith, major est verbi Dei authoritas, quàm De captivitate Babylonica. nostri ingenii capacitas: greater is the authority of the plaine and simple grammaticall speaking of Gods word, than the capacity of our shallow wits: quam etsi philosophia non capit, fides tamen capit: which plaine speaking, although Philosophy and humane reason cannot conceive, yet faith is able to comprehend: and therefore he gives this worthy and stable rule a­gainst the wresting of the words of the Scripture from their proper sense to the maintaining of error, sounding more fit to humane reason; namely, Quod verbis divinis non est ulla facienda vis, neque per homi­nem, [Page 240] neque per Angelum, sed qu [...]ntum fieri potest in sim­plicissima significatione servanda sunt, &c. that is, to the words of the divine Scripture must no wresting sorce be offered, neither by man nor Angel; but as much as can bee possible, they must be kept in their most simple and plaine signification; and except the manifest circumstance doe constraine, they are not to be taken out of the signification that is grammaticall and proper, lest there bee given an occasion to adver­saries to clude the whole Scripture: in which consi­deration for neglecting the grammaticall speaking, Origen was of ancients justly rejected; because there­by the words of the Scripture may be extenuated and set light of, and may with great injury be made void of their owne significations; and as if the holy Ghost Con [...]utatio Lu­thera. Rationis I atonia. sol. 22 [...]. were such an one as could not utter his matters with apt and fit words, except men did help thereunto with their devices. For (saith he in another place) If it shall be admitted, that the authority of the Scripture doth rest upon doubtfull and uncertaine words, what may not a master of any opinion be able to prove or dis-prove, to hold or defend; because when the authority of a Scrip­ture doth presse him, he may by this meanes elude, and so interpret it, as that it shall not oppresse him? And there­fore (saith he) must the sincerity of the Scripture be di­ligently kept; neither let any man presume to utter it bet­ter and more sincerely with his owne mouth, than God hath spoken it with his mouth; for none speaks better than he that best understandeth it; but who understandeth the things of God better than God himselfe? yea how small is it that man understands of the things of God? But rather let wretched man give glory to God, and either confesse that he understands not the words of God, or cease to pro­phane [Page 241] them with new, or his owne proper words; that the lovely wisedome of God may remaine unto us pure, and in his proper and native kinde; ever letting this to be our wisedome, to captivate our sense and understanding to the 3 words of God, but not captivating the words of God to our reason and humane understanding. And so beleeving above our reason, and relying contrary to sense and feeling, upon the bare and naked plaine word of God, we greatly glorifie the word of God: whereupon Paul said; Brethren, pray for us, that the word of God may have free passage, and be glorified, even as it is with you. 2 Thes. 3. 1. And againe when the Gentiles heard the 2 Thes. 3. 1. word of God expressed Esay 49. 6. and cited by Paul, Esay 49. 6. they were glad, and by beleeving the same, it is said, that they glorified the word of God, Acts 13. 48. where­upon Acts 13. 48. Calvin truly noteth thus: Et certè tunc debito ho­nore prosequimur Dei sermonem, cum nos illi obedienter fide subjicimus; that is, then truly doe we yeeld to the word of God his due honour and glory, when obe­diently we submit our selves unto it by faith.

The sixth and last weapon to resist and overcome The sixth & last Remedy against doub­ting. doubting, and to work faith in us, is to set before our eyes the great inconveniences and evills that come of doubting, being yeelded unto, and much more by wranglings maintained: which inconveniences and Eight evils by doubting. evills are briefly these eight.

First, by doubting whether we be made in the sight 1 of God cleane from all our sins, we make God a liar, as S. Iohn testifieth, saying, he that beleeveth not God, hath made him a liar; because God testifying in his word, that the blood of Jesus Christ his Sonne doth make us in his sight so cleane from all sin, that we are [Page 242] whiter than snow: we beleeve not this record that God giveth of his Sonne, 1 Iohn 5. 10. 1 Iohn 5. 10.

Secondly by the same reason, wee make God to 2 our selves perjured and forsworne, two wayes: First, because he hath sworne, saying, Esay 45. 23, 24, 25. Esay 45. 23, 24, 25. By my selfe have I sworne, that in me you shall have righ­teousnesse, and strength, whereby the whole house of Israel shall be justified; that is, made perfectly holy and righteous from all spot of sinne in the sight of God freely, and glory in the Lord. And secondly, Bap­tisme is Gods sacramentall oath, by which God hath sworne unto us in particular, that hee hath washed every one of us in particular, and made us whiter than snow, from our sins in his blood, Revel. 1. 5. and we Revel. 1. 5. have sworne to take this benefit freely by beleeving it, and to become zealously thankfull for the same; whereof if we now willingly doubt, we make God for­sworne, and our selves covenant-breakers with God; and so flat forsakers of our Baptisme.

Thirdly, by the same reason, we make God a de­luder, 3 mocker, and a deceiver of us; if God outward­ly signifie this perfect washing away, and making of us cleane from all spot of sin in his owne sight freely, by his owne-invented signe of washing by water of Baptisme, and thereby to seale unto us the operation of his Sons blood effecting the same; yet wee doubt that hee doth not performe the truth of all this upon us.

Fourthly, by the same reason, we rob him, in our 4 selves, of the praise and glory of his almighty power, if we doubt that we are not made perfectly holy and righteous from all spot of sinne in his sight, for any unlikely-hood thereof, by reason of the sinne that we [Page 243] see and feele dwelling in us; as though he were not able to make good upon us his promise, oath, and seales above our reason, sense, and feeling.

Fifthly, by the same reason, wee rob him in our 5 selves of the praise and glory of his perfect justice; that shines forth more in undertaking with his Sons righteousnesse to make us perfectly holy and righteous from all spot of sinne in his owne sight freely; than if we had performed the law of God our selves, in the most absolute perfection, Rom. 3. 26. Rom. 3. 28. 6

Sixthly, we rob him in our selves of the praise and glory of his free grace, great mercy, and rich bounty; if we doubt for any unworthinesse in us, that he hath not, with the wedding-garment of his Sons righteous­nesse, made us perfectly holy and righteous from all spot of sinne in the sight of God freely.

Seventhly, wee spoile Christ in our selves of the 7 glory of his name Iesus, in doubting that he not make­ing us perfectly holy and righteous from all spot of sin in the sight of God freely, hath not saved us from our sinnes; of the glory of his Godhead, as not able to effect the same; and his Kingly and Propheticall, and Priestly offices, of their virtue and power, as not having done the same; and so abolish by our doubting whole Christ to our selves, and doe frustrate and make void his Gospel and joyfull newes, which hee hath brought from heaven.

Eighthly, by our unbeliefe and doubting we most 8 unthankfully reject from our selves, and put away the grace, mercy, and rich bounty of God so freely offered unto us, and with the Scribes and Pharisees, despise the counsell of God against our selves, Luke 7. 30. and thus Luke 7. 30. by this unbeliefe and doubting doe leese the free-gi­ven [Page 244] graces of God, and cast our selves downe head­long into everlasting damnation. Because it is most true that the Prophet Esay saith, If yee beleeve not, yee shall not be established, Esay 7. 9. which the Apostle Esay 7. 9. Iames most strongly confirmes, saying, In faith, this is, nothing wavering; for he that wavereth is like a wave of the sea, driven with the winde and tossed to and fro. Neither let that man think that he shall receive any thing of the Lord; a double, or doubtfull minded man is un­stable in all his wayes, I am. 1. 6, 7, 8. Fearefull examples Iam 1 6, 7, 8. ever to be set before our eyes, to make us strive against Fearfull ex­amples of doubting. doubting, much more to take heed of wrangling a­gainst the excellency of Gods mysteries, are

First, Peter, who whilst he rested upon the word 1 Peter Come, went safely upon the waters; but when he looked at the outward swelling of the windes and waves, and began upon the likelyhood of them to prevaile to doubt, presently he began to sink, Mat. 14. 30. so Math. 14. 30. 2 Zachary

Secondly Zacharias, when he began to consider outward appearances, and likelyhoods of impossibi­lities of that which the Angel had spoken by reason of his owne old age, and his wives impossibility to na­turall reason to conceive, and thereupon doubted of that which was from heaven spoken, was presently strucken dumbe, Luke 1. 20. Luke 1. 20.

Thirdly, the Prince that looking upon outward and 3 The Prince present unlikely hoods, and thereupon with the other old unbeleeving Jewes, Psal. 78. 41. did limit the power Psal. 78. 41. of God, and so did run into doubting and unbeliefe, was trodden under foot of the people, and died, 2 King. 7. 17, 20. The reason whereof is concluded by 2 Kings 7. 17, 20. God, that the just by faith shall live; but if any with­draw himselfe (namely by doubting and unbeliefe) my [Page 245] soule (saith God) shall have no pleasure in him, Heb. 10. Heb. 10. 38. 38. But we are not they which (by doubting and unbe­liefe) doe with-draw our selves unto pe [...]dition, and follow not the righteousnesse of works, and preposterous holy walking, according to the law of righteousnesse, as the Jewes did, Rom. 9. 31. but follow faith unto the Rom. 9. 31. conservation of our soules, verse 39. and therefore Verse 39. briefe, but wise and faithfull like Luther, [...]o him that hath an eare to heare, is that saying of Luther, namely, De libertate Christiana. that the first and principall care of every Christian man ought to be in this especially, That setting aside all confidence in Gods sight of holy walking, he streng­then his faith more and more, and by daily encreasings grow in knowledge: Whereof? not of works, but of Christ Jesus, and of him crucified for him; being so delivered to death, to abolish from before God his sinnes, and risen againe to make him freely righteous: which is the admonition of Peter, 2 Epist. 3. 18. for as much as none other works doe make a true Chri­stian. The same advice giveth Christ himselfe, the Lord of wisedome, who in the sixth of Iohn, when the Luth. ibid. Iohn 6. 28. Jewes asked a question, what they should doe to doe the works of God (excluding the multitude of works and their preposterous holy walking, according to the law of righteousnesse, Rom. 9. 31. wherewith he Rom. 9. 31. perceived them to swell, and to be puft up in them­selves, seeming humble, yet full of pride, Luke 18. 11.) Luke 18. 11: did prescribe unto them one only rule, saying, This is the work of God, to beleeve on him (to make you freely righteous, Rom. 10. 3, 4.) whom he hath sent, for him Rom. 10. 3, 4. hath God the father sealed thereunto; whereof riseth such a necessity of beleeving, and resting only upon this before God, that Christ maketh this the short [Page 246] and long of all, That he that believeth, (viz. That the blood of Christ the Sonne of God, doth make him cleane from all spot of sinne in the sight of God freely, 1 Ioh. 1. 7.) and is Baptized, (that is, hath this 1 Ioh. 1. 7. my washing of him clean from all sin, with my blood sealed unto him putting him out of all doubt hereof by Baptisme) shall be saved; but he that beleeveth not this, shall be damned, Mark. 16. 16. This is Christs short Mark. 16. 16. and long: But why is he damned, that believeth not this? The reason hereof is the horribleness of unbelief, notably expressed by the learned Calvin, saying thus, No injury more grievous can be offered unto God the Fa­ther, [...] in Ioh. 3. 33. sheweth the horrible­nesse of un [...]e­liefe. and unto Christ his Sonne, than when the joyfull newes of his Gospel is not beleeved, (for the truth of God is not acknowledged:) But God cannot bee spoyled of his truth, but his whole glory & Majesty are abolished: Therfore look how much the faith of the godly maketh to the glory of God; so much on the contrary, doth the unbeliefe of the wicked, not believing in Christ, make to the grievous re­proach of God: Not that their wickednesse doth hurt the truth of God, but that in respect of them, or as much as lies in them they accuse, and condemn God of falshood and lying.

But peradventure some man will say, What is this Quest. unbeliefe, that is thus horrible before God; not only in the effects of it hitherto described; but even in the essence, and being of it in it selfe?

I answer, That this is plainly expressed by the lear­ned Answ. Beza, saying thus, Significat hoc loco [...], &c. Beza in Rom. [...] 20. that is, unbeliefe in this place signifieth Absence of assent or agreement to the word spoken, and uttered by God, such as is of them, to whom the words of the Gospel (except they be brewed to agree with humane [Page 247] reason) are vel ludibrio, vel offendiculo, that is, either toyish, as a merriment, or else an offence to them, as absurd, foolish and hurtfull: so that the power of God promising so great, so difficult and so unlikely a thing is utterly rejected, as if hee did promise that which is impossible to himselfe; or else they doe despise, nullifie and set light of his will revealed in the same, as speaking one thing, and willing an other; thus running into all those eight inconveniences and evils spoken of before: because most true, and weighty, and therefore worthy often to be thought upon, is that testimony of Luther, saying thus, As there is no honour De liber [...]ate Christianae. like unto the opinion conceived of truth, and righteousnesse, wherewith we doe reverence, willingly obey, and most highly esteeme of him whom we doe beleeve; for what are we able to ascribe to any person more than truth, righteousnesse, and goodnesse of all parts, perfect and absolute? And contrari­wise, it is a detestable reproach to conceive a secret opinion of a man, to be false, faithlesse and wicked: so stands the case between God and the soule of man by beliefe; for as long as it beleeveth stedfastly in God that pro­miseth, it doth account him in that which he speaketh (even above reason, sense, and feeling) to be true and righteous, than which opinion can nothing bee more acceptable to God. This is the highest honour of God: But on the otherside, what rebellion? what im­pietie? what greater reproach can there be unto God, than not to beleeve him what he promiseth? for what is this else, than either to make God a lyar, or to be doubtfull that he is true? this is as much as to ascribe truth to himself, & to his own reason, and to condemn God of lying and foolshood; whereby doth not such an one deny God, and set up his own reason as an image [Page 248] to himselfe in his own heart? what availe works and holy walking in the chast and meek works of the Law, being done in this impietie and unbeliefe, though they seeme never so Angelicall and Apostolicall? And yet notwithstanding, when they of Cains brood heare faith to be entreated of after this sort, that it alone doth justifie us, by making us perfectly holy and righ­teous from all spot of sinne in the sight of God freely; They cannot sufficiently marvell at our madnesse, as it seemes unto them: God turn this away from mee (say they) that I should affirme my selfe perfectly, holy and godly; farre bee this arrogancie and rash­nesse from mee: I am many wayes a miserable sinner: I should bee mad if I should arrogate holinesse and righteousnesse unto my selfe; and thus they mock at faith, and count such doctrine as this for execrable errour, and goe about with mighyt and maine to ex­tinguish the Gospel: these are they that deny the Faith of Christ, and persecute it in the whole world, of whom Paul speaketh, saying, In the later times, ma­ny shall depart from the faith, 1 Tim. 4. 1. But he that 1 Tim. 4. 1. believeth must plainly confesse, that he is holy, godly, righteous, the Sonne of God, and certainely saved; The Confessi­ [...]a of Faith. and that also by the only mercy of God, in the wed­ding-garment of Christs righteousnesse making him thus righteous in the sight of God; whereof if hee should any thing doubt, hee should procure exceeding ignominie and reproach to baptisme, which he hath received, and to the Lords supper; and also reprove the word and grace of God of falshood. For that this sacrifice of Confession of this Faith, is thus ne­cessary, is expresly testified, by S. Paul saying, With the Rom. 10. 10. heart, man beleeveth unto righteousnesse, that is, by be­leeving [Page 249] only, he is made perfectly holy and righteous from all spot of sinne in the sight of God freely; But with the tongue man confesseth it unto salvation: this is the sacrifice of thanksgiving, sealing up as it were unto himselfe his assured salvation. And in compari­son All religions not compara­ble to the sacrifice of faith. of this sacrifice of faith and confession (saith Lu­ther) aqll the Religions of all Nations, and all the works and holy walkings of all Monks, and merit-Mongers (whereof there are more than many are aware of) are nothing at all: for by this sacrifice, first (as I said before) they kill reason, a great and mighty eni­my of God; for reason despiseth God, and reproveth Luk. 1. 18. 2 King. 7. 2. him in that which he speaketh, Luk. 1. 18. 2 Kings 7. 2. denyeth his wisdome, justice, power, truth, mercy, Majestie and Divinity. Moreover, by the sAme sacri­fice, they yeeld glory unto God, that is, they con­fesse him to be, in that which he speaketh, above their reason, sense and feeling, just, good, faithfull, and true; Heb. 11. 11. They confesse by beleeving such impossi­bilities, Heb. 11. 11. as reason would pretend, that God can doe all things; and that all his words and works are holy, true, lively, and effectuall, &c. which is the highest and most acceptable obedience unto God.

To be able, therefore to give this glory unto God by faith, is the wisdome of wisdomes, the righteousnesse of righteousnesses, the religion of Religions, & the sacri­fice of sacrifices: wherefore there can be no greater, nor more holy Religion in the world, nor more acceptable service unto God, than faith is. All which is evidently manifest by that saying of Iohn Baptist, Ioh. 3. 33. That Ioh. 3. 33. although Christ comming amongst us to testifie the rich treasures of his Gospel, no man almost recei­veth his testimonie; yet [...]e that hath received his testi­mony, [Page 250] hath set to his seale, that God is true. Upon which place Calvin worthily, saith thus, Truly except we bee more than stony, this so excellent praise of faith ought to kindle in our hearts an ardent desire of the same: for what The honor of true faith. a great honour is this, which God vouch safeth us wretched wormes, that wee which are nothing but lies and vanity, should be counted worthy to approve and make good, as it were, the sacred truth of God by our subscription; because hee that hath received the testimony of Christ, hath set to his seale, that God is true? Seeing therefore that doubting of such rich benefits of Christ, pronounced in the Word of God to be wrought upon us, is so dange­rous and hurtfull; and constant Faith and Confession, that we are made with Christs righteousnesse per­fectly holy and righteous, from all spot and wrinkle of sin, in the sight of God freely, is so precious, so excel­lent, and so glorious; let us (with strong assurance, that the blood of Christ hath mde us in the sight of God cleane from all sinne, against our reason, sight, sense, and feeling, against the World, the Flesh and the Devil, and against all objections and enimies of our faith whatsoever) make with S. Paul, this Christian and joyfull tryumph, as here followeth: ‘The Christian triumph against all sinne perfectly The Christian tryumph a­gainst all sin. abolished by the blood of Christ out of the sight of God; uttered by the true justifying faith, magni­ficently glorifying God.’

Who dare lay any thing to the charge of Gods chosen? Rom 8. 13. that is, who dare accuse them, that they have one spot or wrinkle of sinne, or any such thing, in the sight of God? why may none dare so to accuse them? Be­cause it is God that justifieth them, that is, makes them [Page 251] perfectly holy and righteous from all spot of sinne in the sight of God freely: whereupon a faithfull Dispencer of [...]ods mysteries challenging the whole world, reasoneth against all men invincibly thus; Deo justificante & absolvente, quis ausit accusare? that is, God making righteous and cleering, who dares bee so bold, as to accuse them before [...]od of anything? First, because they are made just, that is, perfectly holy and righteous, from all spot of sinne, in the sight of God freely; who dares be so impudent, to charge a just and righteous man of a crime before a righteous discerning Judge, and looks not to have the blame to light upon his own head? Secondly, because it is God that justifies them, and makes them blamelesse before himselfe; who dares bee so bold as to confront God, and charge them with any matter of blame and fault in his sight? see­ing the heavenly voyce hath also given warning from heaven saying, The things that God hath made cleane, Acts 10. 15. let no man count unclean, Act. 10. But guiltie-making sinne, only causing condemnation, being thus perfectly taken away and utterly abolished, who shall condemn them? Why not? Why? Because it is Christ, who is dead for them, that is, Christ hath undergone by death all condemnation both temporall and eternall, that they should have borne; and by washing them in his blood, hath made them in the sight of God from all their sinnes whiter than snow. Nay rather Christ is risen againe, namely, to justifie them, that is, to make them perfectly holy and righteous in the sight of God freely; Who is also at the right hand of God, and maketh intercession for them, That is, there stablishing an everlasting reconcilement unto them: For if the blood of Bulls, and of Goats, and the Ashes of an Heifer, [Page 252] sprinkling them that were unclean, made them clean con­cerning the flesh, and made them clean from all their sinnes before the Lord, Heb. 9. 13. Levit. 16. 30. How Heb. [...]. 13. much more shall the blood of Christ, which through the eternall spirit offered himselfe without fault to God, by making us cleane, and from all sinne white [...] than snow, purge our consciences from dead works to serve the living God? Heb. 9. 14. Whereupon, Chysostome Heb [...]. 14. C [...]rysostome in Rom 3. 25. tryumpheth well, saying, If the slaying of beasts did wash away sinnes, much more this blood; if the Type and Fi­gure had such force, much more shall the truth it selse performe the same: thus is the Prophecie of Daniel now powerfully and compleatly fulfilled, That trans­gressions are finished, perfect reconciliation for iniquity is made, and sinnes are made an end of, and everlasting righteousnesse is brought in. Whereupon the faith­full Dispensers of Gods mysteries doe excommuni­cate justly, saying, Anathema ergo sit. qui dixerit, Chri­stum non omnia fidelium peccata delevisse; that is, Cursed therefore is the man, who shal say that Christ hath not utterly abolished all the sins of the faithfull. Where­by the children of God, have no more conscience for sin Heb. 10. 2. Heb. 10. 2. Seeing God himself testifieth, saying, Their sinnes and iniquities will I remember no more, Heb. 10. 17. Heb. 10. 17. Now, where there is such a perfect remission of these, There needs no more offering, or suffering for sinne, verse 18. Because with one offering hath Christ made perfect vers. 18. continually and forever all them that are sanctified, or made holy, Heb. 10. 14. And thus much of the first Heb. 10. 14. part of Free Iustification, serving for the perfect and in­finite abolishing of all our sinnes, from before God, by the blood and righteousnesse of Christ, seene and apprehended, and enjoyed only by faith: Now it re­maines [Page 253] that wee proceed to the second part of Free Iustification, as followeth.

CHAP. X. Of the second part of Free Iustification, making the true Beleever compleatly, sufficiently, and perfectly holy and righteous in the sight of God freely.

COncerning which second part of Free Iustifica­tion, how necessarily, unseperable it is from the former part; although the learned Wri­ters give many reasons thereof, unto whom, for larger considerarion, I referre the Reader; as namely, to Doctor Willet in his Hexapla upon Dan. 9. 24. and to Polanus his Partitions, in the common place of Justi­fication, and to Master Downam in the first part of his The second part of Iusti­fication, is in­seperable from the former part, for foure Reasons. Christian Warfare, in the Treatise of Justification, and to such others: yet for brevities sake, I will spe­cifie only foure principall and maine reasons, why this second part of Free Iustification, is of necessity un­seperable from the former part: as

First, for the propertie of Contraries; because as it 1 is the nature of all contraries mutually to expell one another, so that two flat contraries, cannot possibly, in­tenso gradu, dwell together at one time in the same subject, especially in privative contraries: so it is prin­cipally true concerning sinne, and of making the child of God, perfectly righteous in the sight of God: As to instance in privative contraries. If the Sun break into a dark house, and abolish all the dark­nesse, [Page 254] in that house; the house is made of necessitie all light, and if the house be made all light, there is no place for any darknesse, but all the darknesse is aboli­shed; so likewise is it in the case of our Justification, If God by the power of his imputation, so cloath us with his Sonnes righteousnesse, that it makes us in his sight perfectly holy and righteous, then all our sinnes must needs be abolished out of his sight; if it put away all our iniquitie like a mist, as the Prophet Esay saith, 44. 22. abolish all our sinnes like darknesse out of Gods sight; then it leaves us of necessitie, on­ly and perfectly righteous in the sight of God. Which S. Paul plainly testifies, opposing these two contraries one against another, and shewing how perfectly they expell one another, and cannot both stand together in the same subject, saying thus, Yee were once darknesse; there is one contrarie, expelled; that is, the sinfull state of nature abolished, and quite done away from before God, signified by the word once, or in times past; But now are light in the Lord; There is the other contrarie remaining and raigning in them, that is, Free Justificati­on making them by an emphaticall figurative speech, put in the Abstract for the Concrete even light it self; that is, perfectly holy & righteous in the sight of God; not by their doings and holy walking, but, in the Lord. Thirdly, walk (saith he) as the children of light; there is sanctification unseperably following, and shewing, that we that before our Justification were darknesse, that is, meere lumps of sin and nothing else but sin inthe sight of God, are now by Justification, changed and re­moved out of that condition, and are made the clean contrary, even light in the Lord, that is, nothing else but righteousnesse in the sight of God. Thus (saith [Page 255] Luther) They that are called by Christ, are translated out of sinne into righteousnesse, out of sorrow into joy and glad tidings of the Gospel, out of Gods wrath into his fa­vour, out of death into lise: Because (saith he again) In the place of sinne, succeedeth righteousnesse; in the place of wrath, reconciliation; in the place of death, life; and in the place of damnation, salvation. Thus doe Con­traries not dwel together in one and the same Subject; but sinne being abolished by Christs righteousnesse, this wedding garment makes us and leaves us only and perfectly righteous in the sight of God; which the Doctrine of our Church, taught by the first Re­storers of the Gospel in this Land, doth plainly thus expresse, saying, That by virtue of Christs blood shed up­on the Crosse, we are not only cleane purged from our sins, but also made righteous again in Gods sight.

The second reason, why it is necessarie that not on­ly 2 our sins bee abolished out of Gods sight; but also All c [...]a [...]ures were [...]thout sin but man was righteous and had the Image of God. that we bee made perfectly holy and righteous, in the sight of God, is for the full satisfaction of his justice; because, as God made us at the first, not only clean from all sinne, as he made his other creatures, as the sheep, the Horse, the Lamb, the Birds and such like, all which he saw in their kinds to be exceeding good: but also above all his other creatures hee made us in Adam, perfectly holy and righteous in his own Image; and saith by his Law revealing his constant will and nature herein, Cursed is every one that continueth not in that righteousnesse, in all things: So his Justice is not Iustice is not satisfied till man [...]eturn to his [...]i­ty. fully satisfied untill he behold us, not only clean from all sinne, but also perfectly holy and righteous in his sight; and therefore the Apostle testifieth that as by the disobedience of one man many were made sinners; so by [Page 256] the obedience of one man, must many bee made righte­ous, Rom. 5. 19. Rom. 5. 19.

Thirdly, it is necessary for the glory of Christ; who, that he by himselfe may perfectly heale us of the evill and losse, brought upon us by Adam, it is requisite that hee doe not only free us from all sinne, but also that hee make us perfectly holy and righteous in his fathers sight: Whereupon ariseth Pauls comparison in the fifth to the Romans, between Adam and Christ; That as Adam brought upon all his sinne, and thereby death; So doth Christ to heale perfectly this sore, bring up­on all his, righteousnesse, and thereby life: Where­by the Apostle testifies, That the Gentiles, that followed not righteousnesse, have attained unto righteousness, Rom. 9. 30. Rom. 9. 30.

Fourthly, it is necessarie that not only our sinne be abolished, but also that we be made perfectly holy and 4 righteous in the sight of God, for our behoofe and urgent necessity; because as by suffering our punish­ment, and making us by his blood clean from all sin, he hath thereby taken away the punishment, and all the evils, both temporall and eternall, that were due to our sins. So, that we may bee made worthy and meet Righteousness the cause of all good things. for eternall life, and capable of all the blessings of the Gospel both temporall and eternall, it is necessarie that he make us perfectly holy and righteous in his Fathers sight; the necessity whereof is plainly ex­pressed by the Apostle, Rom. 5. 21. where he saith, That Grace doth reign by righteousnes unto eternall life, Rom. 5. 21. through Iesus Christ our Lord: As if hee should say, Grace indeed, now reignes to procure all blessings and benefits, both temporall and eternall upon us: But how? By righteousnesse: But where shall we have it? [Page 257] freely by Jesus Christ our Lord: that is, that the Grace of God may bee of force to procure unto us all blessings, Christ must of necessity, first make us with his righteousnesse, perfectly holy and righteous in the sight of God freely: all which necessities, the Do­ctrine of our Church, delivered by the first Restorers of the Gospel in this Land, doth seeme to shut up in this one short sentence, That it had not been enough to be delivered by his death from sin, except by his resurrecti­on, Ho [...], of the [...]. wee had been endued with a perfect and everlasting righteousnesse. Now then let us proceed to describe what this second part of Free Justification is; which is as followeth.

The second part of Free Justification, is a wonder­full The d [...]fi [...]ition of the second part o [...] f [...]ee justification. mysticall work and benefit of the Gospel, by which we being, by the power of Gods imputation, cloathed with the wedding-garment of Christs perfect righteousnesse, are so endued; or rather (thought not inherently and actively, yet Evangelically and passive­ly) so mystically formed with Christs own perfect righteousnesse; that we have, not only all our sinnes, together with the imperfections of our sanctification, ever (whilst we are in this life) dwelling in us, incom­prehensibly swallowed up, and utterly abolished (as is before shewed in the first part;) but also we are, without the help of any good works to make us righteous, made perfectly holy and righteous in the sight of God freely: Shining now in this life with Christs good works, more glorious in perfect holinesse and righte­ousnesse inwardly in the sight of God, than the [...]unne shines gloriously in our eyes, when he shineth in his brightest hue; by which only we are made worthy of, and do take possession of all the rest of the benefits and [Page 258] unsearchable treasures of the Gospel, as these Scrip­tures, and the rest following doe abundantly prove: Seventy weeks (viz. of yeeres) are determined upon the holy City, that is, the Church; what to doe? not on­ly to finish trangressions, and so to reconcile iniquities, and to seale up and make an end of all sin: but also to bring in everlasting righteousness, Dan. 9. 24. where­upon Daniel. 9. 24. the learned Interpreters, say thus: Here are two be­nefits rehearsed, which should come by the Messiah: The first is the taking away of sinne: The other is the bringing in, and giving of a perfect and everlasting Righteousness.

For (saith another) sinne is finished, or come to an end, iniquitie is clean put out; and there is preached to the whole world an everlasting righteousness.

They which doe beleeve in Christ, by faith in him are purified, and have gotten and attained an everlasting righteousness. But for the better understanding of this description of this second part of Justification; let us briefly open those foure points that are used to ex­plaine and fully to cleer a matter: as first the effici­ent The foure causes of this second part of Justification. cause of our Justification; secondly, the formall cause; thirdly the materiall cause; and fourthly the finall cause; all in this head point of salvation, very ne­cessary the marking.

First, the efficient cause of our Justification is two­fold. The first & primary efficient cause, who is it that undertaketh to justifie, and make us so perfectly ho­ly and righteous, is God himselfe, the Father, the Sonne, The efficient cause. and the holy Ghost; these are the first efficient cause of our Justification, which evidently sheweth the full ablenesse of these workmen; and how easily this work may be brought to passe, and wrought upon us; and how dangerous a matter it is, to extenuate, diminish or [Page 259] any way to disparage this excellent work: the descrip­tion of whose working is under a similitude notably expressed by the Prophet Ezekiel saying, In the day that thou wast born, when I passed by thee, I saw thee cast out, and polluted in thine own blood, and I said unto thee when thou wast in thy blood, thou shalt live: yea, even when thou wast in thy blood, I said unto thee, thou shalt live: Then washed I thee with water, yea, I throughly washed away thy blood: For I even I am he, that putteth away and aboli­sheth thine iniquities, and will remember thy sinnes no more, Esay, 43. 25. Ierem. 31. 34. A [...]d not only so, But Esay 43. 25. Ierem. 31. 34. also I cloathed thee with broydred work, I girded thee about with fine linnen, and covered thee with silk; I decked thee also with ornaments, and I put bracelets upon thy hands, and a chaine on thy neck: thus wast thou decked with gold and silver; and thus wast thou perfect through my beauty, which I put upon thee. All which (as a learned Writer, trea­ting of Free Justification, truly saith) signifieth, that God purgeth us with the blood of Christ from all sin, and adorneth us with the rich robe of his own righte­ousnesse; and thus hee, and none but hee, by himselfe alone, makes us in his own sight perfectly holy and righteous freely. Yea, how absolutely God resumes this work wholy and only into his own hand, is notably ex­pressed Why God on­ly worketh righteousness. by the Apostle, with Gods intent and reason, why hee so reserves this work only in his own hand, saying, That hee may shew, declare or manifest, at this time; what? his righteousness, namely, wherewith hee justifieth us, farre passing the righteousnesse of men or Angels, That he might be just, that is, declared to bee just, in that none can please him, but such as are righ­teous in his sight, with such a perfect holinesse and righteousnesse, and that he only may be a maker of him [Page 260] righteous that beleeveth in Iesus, Rom. 3. 26. and hence Rom. 3. 26. it is that this righteousnesse, wherewith we are made so perfectly holy and righteous in Gods sight, is so often by S. Paul called the righteousnesse of God; both be­cause [...]od alone worketh it u [...]on us; and because it alone makes us approvedly righteous in the sight of God. as where S. Paul saith Rom. 3. 21. 22. But now is Rom. 32. 22. the righteousness of God made manifest without the Law, having witness of the Law and of the Prophets, to wit, the righteousness of God, by the faith of Iesus Christ unto all and upon all, that do beleeve. Upon which place the true Or­thodox exposition of Chrisostome, is worthy the mark­ing, who faith thus, Paul, expresseth two great matters in this place, both that thou art made righteous, and that also without the Law thou attainest these good things; moreover he said, not simply righteousness, but the righteousness of God, declaring the gift to be the greater, for the dignity of the giver, and the promise easily to be effected and done. Another reason, why God reserves this work in his own hand to be wrought only by himself, is, because it is too great and too glorious a work for any meere creature to doe it, or to have any hand in it; for what work can bee more excellent, than to make a creature righte­ous in the sight of God? seeing also it is the cause of removing all evill, and the procuring of all good unto the creature? and this is testified by Augustine saying, Quid magnificentius quàm justificare impium, hoc est, ex impio justum facere? that is, what is more magnificent than to justifie a wicked man, that is, of a wicked man to make him just and righteous? And therefore the conclusion of Zanchius, upon this point is most true, saying, Solus etiam est, qui potest, &c. that is, It is only God alone, that of a man conceived of uncleane seed, [Page 261] can make him cleane, Iob 14. 4. especially (say I) Iob 14. 4. in this case of making him above sense and feeling, perfectly righteous in the fight of God freely.

The second efficient cause of our Justification, to­gether The second efficient Cause of our [...]ustifi­cation. with the meritorious meanes more immediatly working and effecting the same, is Christ, as he is the Mediator, both God and man: who (as it is Revel. 1. 5.) washing us from our sinnes in his owne blood, and Revel. 1. 5. procuring unto us thereby a perfect righteousnesse, cried out upon the Crosse, It is finished; that is, the prophecie of Daniel, prophecying that seventy weeks of yeers should be fulfilled, before iniquity should be sealed up and finished, and sin made an end of, and abolished, and everlasting righteousnesse brought in, is now accomplished and finished: but how? By the slaying (saith Daniel) of the Messiah: so that it is Christ, and the blood of Christ that hath by him­selfe purged us from our sins, and made us righteous freely, Heb. 1. 3. and therefore (saith the Apostle) Heb. 1. 3. we are justified freely by his grace; but how? through the Redemption that is in Christ Iesus, Rom. 3. 24. his Rom. 3. 24. blood alone justifieth us; and therefore very aptly speaketh Augustine, saying there have been, are, and shall be many just men: just us autem & justificans ne­mo nisi Christus; that is, but both just, and also justi­fying, and making others righteous, there is none but Christ. Vpon the truth whereof ariseth that unlike likenesse between Adam and Christ, which the A­postle speaks of, Rom. 5. wherein none must parti­cipate, Rom. 5. nor be any Agent or doer with Christ; namely, that as by the disobedience of one man Adam, many were made perfect sinners, before they have done or thought any evill work; as namely, Infants which are perfect [Page 262] sinners, before they begin to speak or think any evill, all their evill actions afterwards but shewing how evill one man Adam hath made them; so by the obedience of one man, Christ, are many made perfectly righteous be­fore they speak or think any good work; all their good works of Sanctification done afterwards, but shewing how perfectly good Christ hath made them to Godward freely. Whereupon the exposition of Chrysostome upon that place, is very proper, saying Chrysostomes Exposition. thus; As Adam, unto all that came of him (although they had not eaten of the tree) became the author of sinne and death: So Christ, unto all that are of him, although they have not lived righteously, became a procurer of righ­teousnesse and life, even that righteousnesse which by his Crosse, he freely gives unto us all: hence he is called Ie­hovah, our righteousnesse, that is, the only cause making us righteous, and also Mel [...]hisedec.

The second maine point to bee considered and Secondly, the Formall cause. marked in our perfect Justification, is the Formall Cause, or the very forme it selfe, making us perfectly holy and righteous in the sight of God: wherein two things are to be marked: first, what it is: secondly, the ex­cellency 1 What it is. 2 The excel­lency of it. of it: for the first, namely what this formall cause, forming us perfectly righteous, is, we must ob­serve that it is the perfect obedience, both active and passive of the Mediator Christ, which (being made under the law) he performed in fulfilling the whole law for us perfectly; whereof Christ spake when [...]e said unto Iohn the Baptist; Let it be so now; for thus it becommeth us to fulfill all righteousnesse, Mat. 3. 15. Math. 3. 15. so that the perfect holinesse and righteousnes, not of the Godhead, but of the humane nature of Christ wherein he performed perfect obedience, both active [Page 263] and passive in fulfilling the whole law of God, is the formall cause of our Justification; which only after the nature of the forme, dat nomen & esse, that is, giveth unto us not only the name, but also the true being of righteous men in the sight of God: and that it is this obedience of Christ alone, that is the only forme that makes us perfectly righteous in the sight of God, is flatly expressed by the Apostle, Rom. 5. 19. saying Rom. 5. 19. that as by the disobedience of one man (Adam) many were made sinners: so by the obedience of one man (Christ) shall many (he meanes, both Jewes and Gentiles, pre­sent and to come) bee made righteous. Upon which place the words of the learned Expositors are very effectuall, saying thus: ‘The Apostle flatly pronounceth that we are made righteous with Christs righteous­nesse, and withall sheweth what manner of righteous­nesse it is, when he calleth it obedience; saying, By the obedience of one man many are made righteous: where it is to be marked, what it behoveth us to bring into the sight of God, if we will, by works, be made righteous; namely, the obedience of the Law, and Perfect obe­dience our righteousnesse that also not in one or two parts perfect, but in all points absolute; which because we are not able to attaine unto by our holy walking, therefore this of meere grace he communicateth unto us.’ And this (I say) is only that, which formes us and makes us perfectly righteous in the sight of God; which Lu­ther Luther in his Treatise of threefold righteousnesse in his Treatise of threefold Righteousnesse handles notably, the short summe whereof is thus: As there is a sinne that is essentiall, originall, and another mans, which yet makes us sinners, whereof is mention, Psal. 5 [...]. Behold I was borne in iniquity, and in sinnes hath my mo­ther conceived me; and whereof Christ speaketh, say­ing, [Page 264] An evill tree cannot bring forth good fruit: And Rom. 5. By one mans disobedience many are made sinners: Rom. 5. and againe, By the offence of one man the fault is come upon all men unto condemnation: So there is a justice or righteousnesse contrary to this, which likewise is essentiall, originall, and another mans, and yet makes us righteous, which is the righteousnesse of Christ, whereof Christ speaketh, Iohn 3. 3. Except a man be borne again Iohn. 3. 3. of water and the holy Ghost, in this free righteousnesse figured in beholding the brazen Serpent, he cannot see the kingdome of God: and Rom. 5. By the righteousnesse Rom. 5. of one man, is the free gift of righteousnesse come upon all men, unto Iustification of life: and againe, By the obedience of one man are many made righteous: this is (as I said) our Lot, our capitall Foundation, our Rock, and our whole Substance in which we rejoyce, and glory for ever; wherein we are made the righteousnesse of God, 2 Cor. 5. 21. and wherein Christ is made unto us wisdome, 2 Cor. 5. 21. righteousnesse, sanctification, and redemption, 1 Cor. 1. 30. and whereof the Apostle saith, Other foundation may 1 Cor. 1. 30. 1 Cor. 3 11. Rom. 1. 17. Rom. 10. 10. no man lay, 1 Cor. 3. 11. This is made ours by faith: Rom. 1. 17. The just by faith shall live: and againe, Rom. 10. 10. With the heart man beleeves unto righteous­nesse. This is bestowed upon us in Baptisme, this is that which properly the Gospel preacheth, Rom. 1. Rom. 1. and it is not the righteousnesse of the law, but the right ousnesse of free grace: By this a man is made Lord of all things; because his righteousnesse hath looked downe from heaven; and herein mercy and truth are met together, righteousnesse and peace have kissed each other: truth shall spring out of the earth; for with­out this mercy a man in all his righteousnesse is an hypocrite; and without this righteousnesse his con­science [Page 265] is unquiet; this grace makes a man true and just, and this true righteousnesse brings peace: thus Christ frames all them that belong to him with this same one righteousnesse of his owne, strange and un­deserved of others, and makes them just, righteous, and saved; that as by another mans sinne we were made sinners, lost and damned, so by another mans righteousnesse we are made righteous and saved; and therefore I called this righteousnesse an essentiall righteousnesse, and eternall, and (as Daniel saith) everlasting; because when a man hath it, it alwayes abides and remaines, neither doth sometimes faile, as the actuall righteousnesse doth, as it is said, Psal. 111. Psal. 111. 3. 3. his righteousnesse endures for ever and ever. Only Christ is eternall and everlasting, and therefore his righteousnesse is everlasting; and yet ours, and makes us everlasting. This is the mercy of God the Father, this is the grace of the new Testament, wherein the Lord is sweet to them that taste him. In this must we be saved, and in no other; for there is no other name given under heaven, by which we must be saved, Acts Acts 4. 12. 4. 12. and therefore said David, deliver me in thy righteousnesse. But as there is another sort of sinne, called actuall sin, which is the fruit of originall; and these, whether they arise in thought, word, or deed, are our owne proper sinnes: so contrary unto this there is a righteousnesse called actuall righteousnesse, flowing from faith, and from the foresaid essentiall righteousnesse; and this is our righteousnesse, and our owne proper righteousnesse; not because we alone doe work it, but because we work together with the foresaid first righteousnesse, called the righteousnesse of another, hitherto Luther: but this first righteous­nesse, [Page 266] called the righteousnesse of another, is the forme that makes us perfectly righteous in the sight of God, as we see before; wherewith Zanchius speak­ing by the same spirit, although he differ a little in words, yet agrees all one in sense, saying thus: The formall cause, that is to say, the righteousnesse wherewith we are justified or made righteous, is twofold: A twofold righteousnesse the one by which we are reputed, and also are truly and per­fectly righteous to God-ward; whereof the Apostle speaketh, Rom. 5. saying, By the obedience of one are many made righteous: this is our true righteousnesse. But (saith he) there is another righteousnesse, which being communicated unto us by the spirit of Christ, and indeed inherent in us, and shewing it selfe outwardly by works, consisteth of the mortification of the old man, and quicken­ing of the new man, of an hatred of sinne, and love of righteousnesse, by which we are just; but how? before men, and are acknowledged and counted for righteous be­fore them. And this righteousnesse we affirme to be an effect of that former: and although the Apostle doth not separate this from the former; yet he placeth our true Justification, and the making of us righteous to God-ward, in the former: thus saith Zanchie. But in another place he shewes, that this righteousnesse of Christ is the only formall cause of our Justifica­tion and salvation: yet more plainly, namely upon those words of the Apostle, That Christ died in the body of his flesh, to make us holy and unblameable, and without fault in Gods sight, Colos. 1. 22. he saith thus: Zanchie on Colos. 1. 22. Here we have the formall cause of our salvation, which is holinesse of life, and true righteousness, by which it is brought to pass that we are, [...] without fault and unblameable in the sight of God. But this (saith [Page 267] he) cannot be the righteousness of our works, and holi­ness of life begun in us, because that is unperfect, as Da­vid himselfe said: Enter not into judgement with thy servant, for no flesh is righteous in thy sight: only the righteousnesse and holinesse of Christ is perfect in the sight of God; and this being imputed unto us is the [...]ormall cause of our salvation. Thus it being sufficiently shewed what the formall cause of our Ju­stification, making us thus perfectly righteous in the sight of God, is; now let us mark a little the excel­lency of it, both in the nature, and in the operation of it. First, concerning the nature of it, although 2 The excel­lency of the formall cause is both in the nature and o­peration. that doth shew the excellency of it, which is said be­fore; namely, that it is an obedience, and a fulfilling of the Law in all points absolute, yea and a perfect everlasting righteousnesse; yet the thing that shewes it to be exceeding excellent, is because it is a righ­teousnesse that passeth the righteousnesse, not only of men, but also, as Calvin truly saith, even of Angels; because it is the righteousnesse of that person that is not only man, but also God; for which cause it is called often in the new Testament the righteousness of God, and amongst other places most emphati­cally, Rom. 3. 21, 22. where S. Paul beginning to Rom. 3. 21, 22. write of it, saith thus: But now is the righteousness of God made manifest without the law, having witness of the law and of the Prophets, to wit, the righteousness of God, by the faith of Iesus Christ, unto all, and upon all that doe beleeve. Why it is cal­led the righte­ousnesse of God. Where it is twice together called the righteousnesse of God, not only because God is the free giver of it, and because God himselfe approves of it, as the only 1 Because of the person both God and man. righteousnesse pleasing God, but also because it is the righteousness of that person that is very God, and [Page 268] therefore of wonderfull operation and efficacie: as it is plainely testified by the learned Dispensers of Gods mysteries, saying thus, This righteousness is called the righteousnesse of God, not only because it is the free gift of God, and because God by giving the same shewes himselfe to be righteous, that is, faithfull and true; and because it is opposed to the righteousnesse of man: but also because it is the righteousnesse of that person that is both God and man: And therefore a farre more excellent righteousnesse many wayes, than that which Adam had in the state of innocency; for that was the righteousnesse of a meere man, this is the righteousnesse of him that is both God and man. Then for the effects: The righteousnesse of Secondly, the effects of Christ [...] righte­ousnesse. Christ is meritorious of eternall life; it overcame death, subdues the Devill, none of which Adams righte­ousnesse could doe. And again, Christs righteousnesse is eternal and immutable, but Adams righteousnesse was Thirdly, im­mutable. but temporarie and mutable. Fourthly, wee are in Christs righteousnesse Restored to a more excellent Fourthly, re­storing to an everlasting e­state. state, than wee lost in Adam, which was but terrene and mutable; but by this Justice and perfect righteous­nesse, we receive an heavenly, everlasting and immu­table kingdome. Hence it is, that S. Paul prized this righteousnesse so highly saying, touching the righte­ousnesse which is in the Law, I was unrebukeable, But I count all things losse, and doe judge them but dung, that I may be found not having mine own righteousnesse which is after the Law, but that which is through the faith of Christ, even the righteousness which is of God through faith, Philip. 3. 8, 9. therefore I conclude the excellency of this point, with that excellent note of learned Beza that these things being diligently consi­dered, [Page 269] doe manifestly declare, what is meant by that word, the Righteousnesse of God: Namely that perfecti­on and high integritie, with which whosoever is endu­ed, he is presented before God [...] [...] as S. Paul saith Coloss. 1. 22. that is, so holy that hee is Coloss. 1. 22. unblameable, and one that cannot be reproved of any fault.

The third point to be marked in our perfect Justifi­cation, The third cause is the subject mat­ter; and is twofold. is the Subject of this righteousnesse, or the Matter formed with this righteousnesse; and it is to be observed that this subject or matter formed with this righteousnesse is twofold; either the subject or matter inherently, legally and actively formed with this righteousnesse; or the subject and matter Evangelically and freely formed, and made righteous with this righteousnesse.

First, the subject or matter inherently, legally and 1 actively formed with this form of perfect righteousness, is the manhood of Christ [...]esus; because it is Christ only, who comming not to destroy, but to fulfill the Law, Mat. 5. 18. was to this end, conceived of the Mat. 5 18. holy Ghost; and being formed perfectly righteous in his mothers wombe, was thus borne inherently and per­fectly righteous: and in the residue of his whole life, afterwards fulfilled the whole Law, actually, work­ingly and perfectly; for which cause the Apostle saith, that he was made under the Law, Gal. 4. 8. because hee Gal. 4. 8. actually fulfilled, both actively and passively, the whole Law; for which cause also he is inherently and actively called [...], That holy and just one Acts, 3. 14. and Acts. 14. 1 Pet. 1. 19. the Lamb without spot, or blemish, 1 Pet. 1. 19.

But secondly, concerning the subject or matter Evan­gelically 2 and freely made righteous, Two thing doe [Page 270] here offer themselves to bee marked of us: first, who they bee that are thus Evangelically and freely made Two things to be marked. all light, and perfectly righteous; and secondly, the manner how, they are thus Evangelically and freely formed, and made all light, and perfectly righteous in the sight of God.

Concerning the first, we are to observe, that none 1 The Elect cal­led are made thus righteous. are made thus perfectly holy and righteous, but such of the Elect as are effectually called: because although all the Elect shall be justified in their time, and none but the Elect shall bee justified (for whom he justifieth, those he glorifieth; but he glorifies none but the Elect;) yet the very Elect, are not actually and really justified; but are darknesse, and live in sinne and darknesse, untill they be effectually called, as Paul expresly testifieth saying, Whom he calleth, them he justi­fieth, Rom. 8. 30. But who are thus effectually called? Rom. 8. 30. Namely, such as doe marke in the death of Christ the exceeding horriblenesse of the least sinne, there being no sinne little in the sight of God; and thereupon come to a feeling of their misery, and lost state, by true terror in their soules, for the multitude of their sinnes; thereupon making this conclusion upon themselves, that if God dealt so sharply with the green tree, Christ, for the sinne which he had not done, but wherein hee was only a surety for others, in what a case of burning in Gods wrath and justice, is hee that is a dry tree, utterly dry of goodnesse, and hath, as the principall, committed and done, himselfe, so many sins? and thus is Christ made unto him first Wisdome, 1 Cor. 1. 30. 1 Cor. 1. 30. to see his sinnes, and therein his lost estate; then this Rom. 8. 26. makes him with deep groans, Rom. 8. 26. to sigh up to Rom 7 24. Christ for some help in this misery, Rom. 7. 24. [Page 271] Which is the turning of his spirituall eye of saith to the true spirituall brazen-serpent Christ, as really as the Israelites turned their bodily eye to the bodily brazen-serpent; and thus is this Elect effectually called to Christ; and then is he justified freely, that is most certainly helped and healed by being made perfectly holy and righteous from all spot of sinne in the sight of God freely, as certainly as he doth with true groans, s [...]gh up to Christ for this help; and as certainly as the old Israelites were helped and healed of their bodily stingings, by their bodily looking up to the brazen­serpent: and thus secondly, is Christ made unto him Righteousnesse: then followes hereof, thirdly, Sanctifi­cation; and fourthly, full assurance of Redemption, unto eternall glory, 1 Cor. 1. 30. 1 Cor. 1. 30.

Now secondly, for the other point, namely, the 2 How the Elect are justified & made perfectly righteous in Gods sight. manner how the Elect are thus justified, and made per­fectly holy and righteous in the sight of God, is thus:

The God by the power of his imputation, convey­ing his Sonnes righteousnesse to be in us, and upon us, doth in his own sight so cloath us, body and soul, both within and without, with the wedding-garment of his sonnes perfect righteousnesse, that we have our sinnes hereby not only utterly abolished out of Gods sight; but also are Evangelically and freely formed, that is, are in truth and reipsa, in very deed made, although not inherently and actively (as I said in the beginning, the Papists would have it;) yet objectively and passively, perfectly holy and righteous in the sight of God freely.

This I will cleere more fully with a similitude or two, and then confirme it with undeniable poofes: [Page 272] First, I say, as nothing doth effect this, but Gods im­putation of his Sons righteousness (for which cause the Apostle saith, Blessed is the man unto whom God imputeth righteousnesse without works, Rom. 4. 6. Yea, hereupon Rom. 4. 6. hee maketh mention of this word Imputing and coun­ting righteous, no lesse (as I take it) than eleven times, in that fourth chapter; which not only shewes that it is an action wrought immediately by the very thought, as it were of God himself, only, and thereby must needs bee very spirituall and mysticall to us, farre above our reason, sense, and feeling; but also it must needs bee wrought upon us very freely, without any working of ours:) So likewise we must mark that this imputing be­ing an immediate act, proceeding, as it were, out of Gods own breast, is not a light, smal, weak, & imaginary thing, like mans imputing, as the Papists imaginarily & scoffingly conceit: but Gods imputation is a lively, mighty, operative and reall working imputation, and counting nothing like ours; for man may impute, and count a thing to be so, or so: & yet the thing, if it were not such before, becomes such, never the more for our imputing or counting it, to be so; but Gods imputing & counting, being Almighty gives a reall being and true existing of the thing before himselfe, as he counts it; for God did but count that there should be light, and there was light; and hee did but count that his other creatures should bee, and presently they were so as he counted: so hee doth but impute his Sonnes righteous­nesse unto us, and counts us perfectly righteous in the same, and this imputing doth so operatively and really conveigh the righteousnesse of Christ to be in us and upon us; as Paul testifieth, saying, The righteousnesse of God, by the faith of Iesus Christ is [...], [Page 273] that is, not only unto all, but also also upon all that doe be­lieve, Rom. 3. 22. That though mystically above our Rom. 3. 22. sense, and feeling; yet not imaginarily (as the Papists prattle against us) nor yet only outwardly like painted Tombes (as they likewise cavillingly object;) but truly both inwardly are cloathed with the same in the sight of God, and richly roabed, and decked and adorned in the same; as the faithfull soule in the Prophet Esay joyfully confesseth, saying, I wil greatly re­joyce, and be exceeding glad in God my Saviour, Why? Because he hath cloathed me with the garment of salvation: What garment is that? why, he hath covered me with the r [...]ab of righteousness, as a Bridgroome decketh himselfe with ornaments, and as a Bride adorneth her selfe with her jewels, Esay, 61. 10. Hence are the Saints said so often Esay 61. 10. in the Revelation, to be cloathed with long white Roabes washed in the blood of the Lamb; Hence doth God the Father command his servants, the Ministers, in the cal­ling in of the Gentiles to the Gospel (signified by the return of the Prodigall child) to bring forth the best garment, and to put it on upon them ministerially, as he working with his Ministers, doth by the power of his imputation cloath them with it mystically, Luk. 15. Luk. 15. 22. Psal. 132. 9. Hence it is said, Psal. 132. that the Ministers power­fully comming forth, cloathed not only personally with it for themselves only, but also ministerially to cloath the people with it, the Saints doe shout for joy; because it being objectively and passively in us, and up­on us, doth not only abolish our sins, but doth forme us, and reipsa in very deed make us (not inherently and actively as the Papists hold, neither yet imaginatily as they cavill, but objectively and passively) perfectly holy and righteous in the sight of God. Now by these [Page 274] words objectively and passively, I meane, wee doing ☞ nothing hereunto, and we working nothing, but only are meer patients suffering another ab extra, even God to work all in us: as may be further cleered in the manner Two simili­tudes. how, by two fit similitudes & lively representations: as

First, take a drinking glasse that is blue, or red, and 1 put water, or drink into the same; and in some glasses I my selfe have seen, that the drink, or water in the same looseth, to the present view, its own colour, and becomes as blue, or red, as the glasse it selfe; and yet not inherently and actively; for the bluenesse, or red­nesse is inherently, agently, operatively, and actively on­ly in the glasse; but yet whilst it doth abide in the glasse, it becomes communicatively and passively as blue, or red, as the glasse it selfe: but what is the rea­son hereof? because (as I my selfe have observed) the glasse doth conveigh by the force of the light certain beames of its own colour into the drink, and so makes it to lose its own colour, and to be of the same co­lour that the glasse is of: Where it is pretty to ob­serve that the liquor in the glasse, hath lost its co­lour, and hath not lost it: First, the liquor hath not lost it inherently and to it selfe; because if it be put out of the glasse, it is found only in its own colour; But yet hath lost its own colour in two respects: first in respect of the glasse, which it is in, that hath by con­veighing her beams into it; made it own colour: and secondly, to the view of the beholder, it is truly aboli­shed and gone, and nothing remaines but the colour of the glasse. Now although the truth represented by this similitude, passeth the representation as farre as a substance passeth the shadow; yet it is sufficient for a shadow, and is a notable representation of [Page 275] the truth; because that Gods powerfull imputation, after a more reall, mighty and effectuall manner, doth the same in truth, that is but resembled in this shadow: and faith that went so far, as to say, wash thou me, and I shall bee whiter than snow, goes higher than any simi­litudes can reach unto, and seeth the soule being cloathed with Christs righteousnesse, to be (although not inherently, yet lesse imaginarily, and colourably, but truly and reipsa, in very deed) made perfectly holy and righteous in the sight of God; so effectually that the very power thereof begins inherently to change the heart by sanctification also, to the eyes of men, more and more; whereas wee see that the bluenesse or rednesse of the glasse, worketh no inherent change upon or in the drink: but because faith reasoneth and concludes from the power of God thus; That if so poore and silly a creature as a piece of glasse, be able by the force of the light to cast her beames into it, and to make the liquor to lose, to the view and sight of men, her own colour, and to look (whilst it is in the glasse) of the same colour, that the glasse is of; were it not impiety, and flat blasphemie not to grant, that Christ can much more being true and Almighty God, translating me out of Adam to bee a member in himselfe, by cloathing me, both within and without, with his own righteousnesse, conveigh much more, by the power and force of his spirit, his own righteous­nesse to bee thought not inherently and actively, yet objectively and passively in us; & so by this means abo­lish all our sinnes from before God, and make us only perfectly holy & righteous in the sight of God freely? herein consisting the Analogie of the truth with the simili­tude, that Christ by reason of his Godhead, and power [Page 276] of his spirit, doth that in truth above our reason, sense and feeling, which the red glasse doth only in shew, that is, make us in truth perfectly holy and righteous in the sight of God freely: not imaginarily & colourably, as the Papists fondly cavill, but really truly, and reipsa in very deed, like the working of an Almighty Creator; this faith (I say) shall finde by the very fruits of sanctificati­on flowing from the same, that he is not made only co­lourably righteous, but that he is verè & reipsa truly and in very deed, with Christs righteousnesse, made perfectly holy & righteous in the sight of God freely. Hence for the lively representation of this truth do so many Divines both learned and judicious so much use this similitude, saying thus: As he that beholdeth any thing through a red glasse, doth take it to bee red as is the colour of the glasse; so God the Father beholding us in his Sonne, doth take us to bee of the same nature, and qua­lity that he is, that is, perfectly righteous, for which cause he saith to his Spouse in the Canticles, (though she felt and complained, that shee was black, and full of infirmities to her sense and feeling and own inherent active righte­ousnesse;) yet saith Christ that knowes better what in this respect he hath wrought upon her, than shee her selfe, Behold thou art faire my love, behold thou art all faire, and there is no spot in thee. And for this cause it is, that he loveth us, and sets his heart upon us, and will not bee removed from us, &c. Which is not for the shadow, but for the true substance of his own righte­ousnesse, though not inherently to our sense and fee­ling, and actively; yet by Gods imputation objectively and passively conveighed into us, so utterly abolishing our sins from before God, and making us not imagina­ [...]ly, but truly, and reipsa, in very deed, perfectly [Page 277] holy and righteous in the sight of [...]od freely.

A second similitude illustrating this truth yet The second similitude. more fully, is this: Let an house or shop be made to­wards the East, and let the Sun beat upon the same all day long; yet whilst the windowes and doores are fast shut up, the house still remaines dark and unprofita­ble; because the walls being corpora opaca, dark bodies, can cast forth nothing, but darknesse; but let the win­dowes and doors be opened, then doe the Sun-beames beat in, and dispell all the darknesse that was there be­fore; and the house is made all light, and profitable to the use of man. But yet it is not inherently and actively light, as the Papists conceit of their manner of Justification; for if that light did come actively out of the walls, then the house would not (at the least im­mediately) be beholding to the Sun without it, in the Firmament; but the house would be inherently and actively light, immediately enlightning its own selfe; but in that it is enlightned by the Sun-beames, the house is all light in deed, & yet no Agent, and Doer in making its selfe light, but is altogether passively and obje­ctively light: so is it in the case of our Justification; and being a similitude much used by the holy Ghost, it passeth all other humane similitudes, by running (contrary to the old proverb) quatuor pedibus: for

First, mans soule and body is like this house, or 1 shop of Gods wonders; and sinne in the same is the spirituall darknesse (as it is every where called in the Word of God) that blindeth and darkens this house of mens soules, as the Prophet saith, Esay 60. 2. Be­hold Esay 60. 2. darknesse shall cover the earth, and grosse darknesse the people: And againe, If we say that we have fellowship with God, and walke in darknesse, we lye, 1 Iohn 1. 6. [Page 278] And againe, Hee that is in darknesse walketh in dark­nesse, and knowes not whither he goeth, because the dark­nesse hath blinded his eyes. 1 Iohn 2. 11. 1 Ioh [...] 11. 2

Secondly, Christ Jesus is like the Sun that shines in the Firmament, having all true and full light and righteousnesse inherently, and actively in himselfe on­ly; and for this cause, is expresly called by the Pro­phet, Sol justitiae, the Sunne of righteousnesse, Mal. 4. 2. Mal. c. 4. 2. saying, But unto those that feare my name shall the Sunne of righteousness arise with health in his wings.

Thirdly, his righteousnesse by the power of Gods 3 imputation conveighed to be in us and upon us, so effectually cloathing us, both within and without, is [...]e the beames of this Sun of righteousnesse beating in upon us; and thereby without our mortifying of our selves, or any other working or labour of outs, utterly abolishing all our sinnes from before God, and making us perfectly holy and righteous in the sight of God freely; as the Sun-beames doe utterly abolish the dark­nesse out of a dark house, and make the house all light freely: as Christ testifieth by the Prophet Esay 44. 22. Esay 44. 22. saying, I, (and not you, with your labour of mortifica­tion) even I will put away your sinnes as darknesse, and abolish your transgressions like a mist: and as the walls of the house cannot of their own nature (being corpora opaca) but cast forth all day long a shadowish dark­nesse, that would obscure and make the house all dark; and yet the Sun-beames doe continually all day long swallow up and abolish that darknesse, and make the house light freely all day long: So our natures cor­rupted with sinne, although they can doe nothing else continually, but cast forth to our sense and feeling, the shadowish darknesse of innumerable sinnes, both [Page 279] in thought, word and deed, all day long; yet this Sun of righteousnesse by the full revealing and exhibiting of free Justification, being risen upon us, doth shine upon us, with that continuall day spoken of Rev. 21. 25. Revel. 21. 25. And thus Christs righteousness by the power of Gods impuration, cloathing us both within and without, doth although mystically above our sense and feeling, yet spiritually and truly, continually abolish all our sins from before [...]od freely, and doth make us perfectly holy and righteous in the sight of God freely all day long, and continually; for which cause S. Iohn speaking of the power and operation of Christs blood freely justifying us, speaketh in the present time saying: The blood of Iesus Christ, the Sonne of God, doth make us clean from all sinne: Where although this work is so perfect­ly done and wrought at one instant upon the faithfull, that he might have spoken in the preterperfect time, as the doctrine first Reforming our Church from Popery often times, in divers Sermons, speaketh to the glory of Christ blood, saying, The blood of Christ the Sonne of God hath made us clean from all sinne; and as Saint Iohn himselfe speaketh, Revel. 1. 5. saying, Revel. 1. 5. Christ the faithfull witnesse hath washed us from our sinnes in his own blood: yet to shew that this work is so per­fectly done, that it is ever in present action, continually making and keeping us thus perfectly clean in the sight [...]od; therefore he useth the act of the present time, saying that it doth make us cleane from all sinne: as the Sun-beames beating into a dark house, at six of the clock in the morning, have at that instant abolished the darknesse that was there before, and have made the house all light; and yet it doth make it, and doth keep it light all day long: so wee being by the power [Page 280] of Gods imputation cloathed with Christs righteous­nesse, it not only hath made us perfectly cleane, from all sinne in the sight of God; but also doth make us, and doth keep us clean all day long. And this is testified by the faithfull Expositors upon that place, saying, Verbum praesentis temporis ( [...] doth make us clean) continuum actum significat; that is, the Verb of the present time signifieth a continuall action: but wherefore? because although ever and anon, we doe by new sinnes, as much as lyes in us, even cut off our selves from the love and favour of God, yet this con­tinuall and perfect imputation, doth continually abo­lish all our sins and ever and continually retaine and keep us in perfect righteousnesse and fellowship with God; which is more plainely testified by the Author to the Hebrewes saying, With one sacrifice, he hath made perfect for ever, or continually them that are san­ctified.

Fourthly and lastly, faith beleeving that this wed­ding-garment 4 of Christs righteousnesse, doth make us thus perfectly holy and righteous in the sight of God freely, is like the windowes and doores of the house letting in this light into the soule: whereupon it is said, Act. 14. 27. That God had opened the doore of Acts 14. 27. Faith unto the Gentiles; because although the Gospel doe shine, by preaching, never so brightly unto men; yet if this door of Faith bee not opened, but re­maines fast shut up, they still abide in the grosse darknesse of their sins: but if the door and windowes of faith, be opened, then the beames of Christs righte­ousnesse beating in doe abolish all the darknesse of their sinnes from before God, and make them all light: which sheweth also, that it is not faith that justifieth [Page 281] us actively of it selfe, as it is a virtue (as the Papists hold;) but passively, as it lets in the imputation of Christs righteousnesse into the soule; for if the door of the house be wide open, and yet there be no Sun (as being not yet risen) to shine in the Firmament, that may cast in her beames into the same, the house abi­deth still dark, though the doores and windowes be open never so wide; but if the Sun shine, and cast her beames upon the house, and then the doore and windowes thereof be open, then doe those doores and windowes by passive receiving in the light, make the house all light; even so doth faith, by receiving the im­putation of Christs righteousnesse, make a man all light in the Lord; and yet not inherently to his sense and feeling, and actively (for then his sanctification should be perfect, which is not so in this life;) but in that he is made all light, that is perfectly righteous by the imputation of Christs righteousnesse, [...] is all light, in­deed both without and within; but yet mystically light, that is above sight, sense, and feeling, and altogether objectively and passively light in the Lord, and to the Lord: as the Apostle plainly testifies to the Justified Ephesians, saying, Yee were once darknesse, (there is the foule in the state of sin, and of nature like the house dark at midnight;) But now are light in the Lord; there is Justification by which Christ Jesus, the Sun of righte­ousnesse, being risen upon a man, and mystically cloa­thing him both without and within, with his owne righteousnesse, all his sins are mystically above his sense and feeling, utterly abolished from before God, and hee is objectively and passively made all light: but marke how; hee saith not simply light, nor yet light in your selves, but light in the Lord; as the [Page 282] house is not inherently light in its selfe (as I said be­fore) but made all light in the Sun-beames; therefore (saith hee) walk as the children of light: there is San­ctification that is alwayes unseperable from Justifica­tion. Justifica­tion. And thus having illustrated by these two simili­tudes, the manner how the true Beleever is not barely counted, but truly and reipsa made perfectly holy and righteous in the sight of God freely, Let us come to some evident proofs of the matter, and proove by undeniable Scriptures and testimonies of the learned and faithfull Dispensers of Gods mysteries, that wee are by the power of Gods imputation, though mysti­cally, yet truly, so cloathed both without and within, with Christs perfect righteousnesse, that it is even in us, thereby not only so truly and utterly abolishing from before God all our sins, as is before shewed in the first part of Justification; but also that it doth make us truly and reipsa just, that is perfectly holy and righteous in the sight of God, thus dans nomen & esse, that is, after the right nature of the forme giving us not onely the name, but also the true being of just and righteous men in the sight of God freely: And

First, that wee are by the power of Gods impu­tation 1 so spiritually cloathed in the sight of God both within and without, with the wedding-garment of Christs righteousnesse, that the righteousnesse of Christ, is, though mystically above our sense & feeling, yet objectively and passively truly even in us, is evident How the righ­teousnesse of Christ is in us. and plaine, both expresly and equipollently by many places of Scripture; but I will instance only in such as are so expresse and plain, that if unbeliefe doe not offer them open violence, to wrest them from the [Page 283] plaine simplicity of the Scriptures miraculous spea­king to the weakest capacitie, and so too grosly make the Scripture like a nose of wax, are most evi­dent and plaine and utterly undeniable, as namely, Cant. 1. 15. and 4. 1. 7. Where it is to bee seene that Cant. 1. 15. & 4. 1. 7. when the Church here militant upon earth, had before complained that she was black in the sight of God, both with the feeling of siane in her selfe, and also besmootted with the crosses and miseries of this life, as true effects of the same blacknesse in sin. Christ tells her flatly in effect, that she mistakes the matter, and is deceived by her sense and feeling; and to draw her from sense and feeling to live by faith in his word, to note that in this respect, being cloathed in his sight with his own righteousnesse, she was above her own ca­pacitie in a double or treble wonderfull estate, hee often doubles and trebles the signe of wonder and admiration used in the Scriptures, that as the Spirit spake in great wonder and admiration, Be­hold a virgin shall conceive, and beare a sonne, Esay 7. 14. so saith Christ, Behold thou art faire, my love; Esay. 7. 14. Behold thou art faire, thou hast doves eyes; first commen­ding her cleere eyes of faith for seeing invisible things, 2 Cor. 4. 18. which neither eye hath seen, nor eare 2 Cor. 4. 18. of naturall man can heare, nor heart of naturall man can conceive, 1 Cor. 2. 9, 10. and then repeats with 1 Cor. 2. 9. 10. deeper emphasis againe for fuller certainty, saying, yea, thou art all fair, and there is no spot in thee: where we are to mark, that he saith not (as unbeliefe blends this looking-glasse of Gods word, wherein the soule should see her beauty by her cleere eyes of faith) al­though thou are black, yet I am all faire for thee; But thou art all faire my love: neither doth he say, although [Page 284] thou hast many spots in thee, yet there is no spot in me for thee: But there is no spot in thee; so that wee must not so grossely pervert the words of Christ, and so palpably turne, by unbeliefe, away the blessing pronounced upon our selves, as to turne, thou, and thee, into I, and me; but so by faith to shut our eyes, and open our eares, as to know that the Church, and every true beleever is so perfectly faire in the sight of God, that she hath not one spot in her; not inherently and actively by the perfection of her holy walking, which then she might feele in her selfe; but mystically above her sense and feeling, and objectively and passively, to God-ward, by being so clothed both within and without with Christs righteousnesse, that above our sense and seeling it not only truly and utterly abo­lisheth all our sinnes from before God (as is before shewed in the first part of Justification,) but also (wherein consisteth the true wonder, and the work of the dove-like eye of faith, to see the same) it makes us, though mystically, yet truly, perfectly holy and righ­teous from all spot of sinne in the sight of God freely. And this place, not only all Interpreters both ancient and moderne, that I have read, do expound to be verified upon the children of God by Justification; but also Paul himselfe (as some learned Expositors teach) speaking of the love of Christ in justifying his Church, doth allude unto this place, saying, Christ gave himselfe for his Church to sanctifie it, and hath (as the originall word imports) made it cleane by the washing of water through the Word, namely, of the free promise of Justificati­on; in which sense S. Iohn also saith, He hath washed us from our sinnes in his own blood: to what end or intent hath hee done this? viz. not imaginarily to count us, [Page 285] but to make us, not to ourselves, that is to our sense and feeling, but to himselfe a glorious Church, corres [...]on­dent to her husband Christ: how? or wherein glori­ous? that is, not having now at this present time (as the learned know that the Greek and Latine Partici­ples of the present time doe evidently import, the Apostle not saying, non habituram, that is, the Church is in such case now as not to have hereafter one spot or wrinkle; but non habentem not having now at this present time) one spot or wrinkle of sinne or any such thing; which cannot be spoken of our sanctification now in this life, but yet is true and truly verified up­on us mystically in the sight of God, by Free Iustifica­tion, as Christ saith, Now are yee clean through the word that I'have spoken unto you, Ioh. 15. 3. And again, Hee Ioh. 15. 3. that is washed, (saith Christ to Peter) needeth not, save to wash his feet; that is, but to declare by the holy walking of sanctification, that hee is washed: why? Because, He is clean every whit, that is, not imaginari­ly, but truly perfectly holy and righteous from all spot of sinne in the sight of God freely: and because some unbe­leever, or some weak Christian may say, yea I shall be so clean and truly righteous in the next life: nay sayth Christ, I doe not say you shall be so cleane, but you are cleane, but not all, speaking of Iudas, that should betray him; plainly teaching that all they that are not in Iudas his case, that is, which although they deny for a while in weaknesse as Peter did; yet doe not obstinately and finally deny that Christ doth truly wash them now in this life from all their sinnes; are now in this life, clean every whit, that is, not im [...] ­ginarily, but truly perfectly holy and righteous from all spot of sinne in the sight of God freely; and they [Page 286] shall at length come to confesse the same, and glorifie Christ for it, as Peter did, although it seemed so strange unto him at the first, that Christ was faine to tell him, that if hee did not so truly and throughly wash him, that hee were thereby clean every whit, hee had no part in him, but was in Iudas his condi­tion.

Wherein we see how necessary it is above all things, and that this indeed, is that one thing that is only necessary, that we labour to come to assurance of faith, that wee are by the power of Gods imputation so cloathed both within and without with Christs perfect righteousnesse, that it being thus even mystically in us, it so makes us not imaginarily, and slightly, but truly and perfectly clean every whit in the sight of God: and to conclude and shut up this point, that this word of righteousnesse is neere us, that it is not only in our mouth, but also, though mystically, yet truly, in our hearts, making us truly and perfectly righteous in the sight of God; whereby there is no A second Scripture proving Christs, righ­te [...]usnesse to be in us is Rom. 8. 4. judgement or condemnation belonging unto us, is ut­terly undeniable by one place of Scripture, that I will alledge more, and that is, Rom. 8. 4.

For many granting that there is no condemnation to them that are in Christ Jesus, yet they doe not suf­ficiently marke the cause why, expressed in the fourth verse, that is, the ground, and full assurance stablish­ing the conscience, why there is no condemnation or Judgement to them that are in Christ Iesus: namely, be­cause the righteousnesse of the Law is fulfilled in us, Rom. 8. 4. For (saith S. Paul) that which was impos­sible Rom. 8. 4. to the Law, namely, to make us inherently per­fectly, holy and righteous in the sight of God, by our [Page 287] doing and fulfilling it, by reason it was weak through the infirmity of our flesh, God sending his own Son, in the likenesse of sinfull flesh, (viz. that he might shew what the power and Almightinesse of his God-head was able to doe above the Law) for sin so arraigned, condem­ned, and executed sinne in his own flesh, that hee might mystically and utterly abolish the same from before his Father: but why? or to what end or intent did he so? namely, that by the power of his imputation of the same unto us, the righteousnesse of the Law might be ful­filled in us: what inherently and actively for us to ful­fill it? (as the Papists pervert this place?) no, but that impleretur, it might bee, marke Be, passively and objectively fulfilled in us; bringing forth this effect in us, not to walk after the flesh, but after the Spirit. And therefore, whereas Durandus the Papist would prove by that place. That Christ had by his death brought this to passe, that wee may inherently and actively fulfill the Law, because Paul saith, The law must bee fulfilled in us: true (saith hee very actutely) it is fulfilled in nobis, but not à nobis; that is, whereas God is true and unchangeable in that definitive sentence, Cursed is every one that continueth not in all things to doe them; and Heaven and Earth may passe away, but one jot or tittle of this sentence, cannot passe away untill it is fulfilled: Therefore God passing in truth, justice and con­stancie, a thousand thousand times that heathen King that having made a just Law, that whosoever com­mitted adulterie with another mans wife, should loose both his eyes, that had carried him into that pesti­ferous inconvenience to the Common-Wealth; and therefore his own and only Sonne, being taken com­mitting [Page 288] that fact; that he might be found true, just, and unchangable in his Law, did (that his Son might not be made utterly unserviceably for the Common-Wealth) first, put out one of his own eyes, that had brought forth so incontinent a Son, and secondly, put out one of the eyes of his Son, that so the rigor of his Law might be satisfied, and he be found true, just, constant and unchangeable in his Law; God, I say pas­sing this King in these virtues (if I may so speak) as far as the substance passeth the shadow, that he might bee found (correspondent to his excellent nature,) true, just, and unchangable in his Law, and definitive sentence, be­longing to the same, saying, Cursed is every one that continueth not in all things to doe them.

First, that we may not be quite marred and utterly 1 lost by the rigor of his Law, God sends his own Son in the likenesse of sinfull flesh inherently and actively, to doe and fulfill all things that were written in the book of the Law, in our flesh; and for sinne so arraigned condemned, and executed sin in flesh, that he ut­tetly abolished the same from before God by his death: And

Secondly, by the power of his imputation, doth so tru­ly 2 cloath us both within and without with this his Sons doing and fulfilling of the Law perfectly, that we also How we con­tinue in all things perfect in Gods sight. continue in all things to doe them in the sight of God, not inherently and actively, by our own doing, but be­cause his Sonnes perfect doing all things is objective­ly and passively so truly in us, that we are made perfect­ly holy and righteous in the sight of God with that doing freely, and so the rigor of his Law is satisfied and fulfilled truly in us, and God continueth corres­pondent to his most excellent nature, true, just, [Page 289] constant and unchangable in his Law; because wee continue in all things, to doe them in his sight, in no­bis, in our selves, and yet doing nothing herein (as the learned Whittaker said) à nobis, actively of our selves: Luther, of the argument of the Epistle to the Galath. wherein we may see, how truly and Evangelically Lu­ther, in shewing the argument of the Epistle to the Ga­lathians, testifieth this truth, saying, This is a passive and heavenly righteousnesse, which we have not of our selves, that is our active doings, but receive it from heaven; which wee work not, but which by grace is wrought in us, (mark meerly passively wrought in us) and apprehended by faith, whereby we mount above all Lawes and Works. Then he proceeds and saith, What, (will some man say) do we then nothing? doe wee work nothing for the obtaining of this righteousnesse? I answer (saith he) nothing at all: For like as the earth ingendereth not raine, nor is able by her own strength, labour and travell, to procure the same, but receiveth it of the meere gift of God from above: so is this heavenly righteousnesse a meere passive righteousness, gi­ven us of God without our works or deservings; for in this we work nothing, we render nothing unto God: but only we receive, and suffer another to work in us (mark to work in us) that is to say, God: therefore it seemeth good unto me to call this righteousnesse of faith, or Chri­stian righteousnesse, the passive righteousnesse: but that it is wrought in us, not inherently and actively, but is thus in us meerely mystically, that is, after a secret and unutterable manner, utterly hid to reason, sense, and see­ling, and so to be comprehended and apprehended by faith only; he expresseth plainly in the next words, saying, This is a righteousness hidden in a mystery, which Luther, ibid. the world doth not know, yea Christians themselves doe not throughly understand it, and can hardly take hold of it, [Page 290] especially, in the time of tentations; therefore it must bee diligently taught, and continually practised; for who so doth not understand, and apprehend this righteousnesse (if hee doe but know the horriblenesse of the least sinne, in the sight of God) must needs in afflictions and terrors of conscience be overthrown: for there is no com­fort of conscience so sirme and so sure as this passive righ­teousnesse.

Neither doe these foresaid Dispensers of Gods mysteries only (as Doctor Whittaker, and especially Luther abundantly) testifie, That this righteousnesse of Christ is mystically even in us, and passively wrought even in us, but also other learned and faithfull Resto­rers of the Gospel in the Church doe testifie, as Cal­vin likewise, shewing that those words of the Apo­stle, Rom. 8. 4. Namely, that the righteousnesse of the Law is fulfilled in us, is not wrought, (as the Papists doe expound it) by inherent and active fulfilling of the Law by us, but passively by imputation, presently addeth the manner how, saying, For the Lord Christ, &c. And again, intreating upon those words in Iob, 15. 15. Behold the heavens are not clean in Gods sight: How much more is man abhominable and filthy, which drinketh ini­quitie like water? he saith more plainly after this man­ner, That although mans nature bee thus defiled, and made abominable by sinne, yet there remaines this remedy against the same, That all our filthinesse is washed away with the blood of Gods Sonne; and his righ­teousnesse being imputed unto us, and wee thus cloathed in his garments are acceptable to our good God: why? be­cause (saith he) we have a perfect and more than Ange­licall righteousnesse in us; he meanes not inherently and actively in us, (for of this he is both against the Papists [Page 291] and against the Anabaptists in all his writings a con­tinual and earnest Impugner;) but mystically, objective­ly and passively in us, as by the power of Gods im­putation, we are though spiritually, yet truly cloathed with the garment of Christs perfect righteousnesse, abolishing mystically all our filthinesse from before God, and making us perfectly holy and righteous from all spot of sinne in the sight of God freely: the full passive manner whereof he enlargeth out of Ambrose, by a similitude in another place, plainly thus; That as Iacob having not of himselfe deserved the preheminence of the first begotten Son, did cloath How Iacob got the bles­sing. himselfe in the faire cloathes of his elder brother, whereby Isaac smelling the sweet and well pleasing sa­vour of his eldest Son, Iacob got thereby into the fa­vour of his father, and received the blessing of the elder brother to his own benefit and commodity: so we being, by the power of Gods imputation, cloathed with the precious purenesse of Christ, The Lord Christ doth in such sort communicate his righteousnesse with us, that after a certaine marvellous manner hee poureth the force thereof into us, so much as belongeth to satisfie the Iustice of God, whereby we get a testimony of righte­ousness in the sight of God. Yea, so great a testimony of righteousnesse in the sight of God; that Luther testi­fieth that God doth see nothing else in true belee­vers, but a meere cleansing and righteousnesse; saying thus, Christ by dying upon the Cross hath so purged and perfectly cleansed us from all [...]nnes, that God would see no­thing else in the whole world, if it did beleeve, but a meere How this righ­teousnesse is in us & makes us, per [...] righ­teo [...]s [...] G [...]ds s [...]ght. cleansing and righteousness.

Now that this righteousnesse, though mystically, yet is so truely in us, that it makes us above our sense and [Page 292] feeling, perfectly righteous in the sight of God, where­by we are not imaginarily counted righteous as the Papists doe cavill, but, Verè & reipsa facti sumus justi; that is, truly and in very deed, made perfectly holy and righteous in the sight of God freely: although I wonder that any Protestants of any reading should doubt thereof, much lesse by mouth and pen deny it; seeing it is not only evidently taught in the Scriptures, but also testified abundantly of all (except two or three at the most) the best Dispensers of Gods mysteries, e­specially such, as by this Doctrine reformed the Church, and were the first Restorers of the Gospel amongst us: so that I dare undertake to collect out of Luthers workes a thousand testimonies of this Do­ctrine, That by the power of Gods imputation, facti sumus justi, we are truly made righteous in the sight of God. And although I have briefly touched this be­fore in my first defining of Free Iustification; yet be­cause, by reason of the old sore of outward seeing and feeling the contrarie, it is so hardly beleeved, it is ne­cessarie, that I further prosecute this point; and prove both by plaine Scriptures and common consent of the learned, that by this forme of Christs perfect righteous­ness we are not barely counted righteous, but are (after the nature of the from) truly and in very deed made per­fectly righteous in the sight of God freely; and that as all other formes doe, so this also gives us not only the name, but also the being, of persons made per­fectly holy and righteous, from all spot of sinne, in the sight of God freely. [Page 293] THe first plaine expresse Scripture is, Rom. 5. 19. Scrip. 1. Rom. [...] 19. Proving we are not only counted, but are indeed per­fectly righte­ous in Go [...] sight. where the Apostle not speaking of sanctification, untill hee comes to the sixth chapter, but only of free Justification, saith thus, For as by the disobedience of one man, many were made sinners: so by the obedience of one shall many, what? be counted righteous? no, but made righteous. The Antithesis, or rather likenesse in contraries is very plain, that as the first Adam infecteth all that come of him with such originall corruption, that every little Infant, before it hath done, or thought any evill, is not barely counted a sinner, but by his first birth is truly made a true and reall sinner; so the second Adam so truly endues, with his own righteousnesse, all that come of him, that every little Infant before it hath done or thought any evill, being justified, is not barely counted, but truly made righteous; herein only lying the difference, That the little Infants is by the first Adam made, so inherently sinfull with originall sin, that it cannot but actually practise the same afterwards in life and conversation; but by the second Adam it is mystically above sense, and feeling, that it may bee by the faith of Gods power, made so truly and really righ­teous to God-ward, that it cannot but in time, by discerning Christs love inherently and actively, declare the same afterwards to men-ward by sanctification. Hence, is that saying of Chrisostome before cited, That as Adam unto all that came of him (although they had not eaten of the Tree) became the Author of sinne and death: So Christ unto all that are of him, although they have not yet lived righteously, became a maker of them righteous, even with that righteousnesse which by his crosse he freely gives unto us all.

Herewith accordeth the Doctrine of our Church [Page 294] taught by the first Restorers of the Gospel amongst us, saying more plainly thus: That wee by the virtue of Christs blood shed upon the Crosse, are cleane purged from our sinnes, and made righteous againe in the sight of God; What? doe the Doctrine of our Church, and first Restorers of the Gospel, say, that we are barely counted righteous? no, but that we are made righteous againe; alluding without doubt by the word (againe) unto the state of Adam in Paradise, that as truly as the first Adam made us sinners, when before his fall we had no sinne in sight of God; So the second Adam Christ hath not come any whit short of his work also, and done lesse upon us; but hath made us though mysti­cally, yet truly perfectly holy and righteous again from all spot of sinne in the sight God freely; this also do other faithfull Expositors, that were the first Resto­rers of the Gospel, testifie plainly unto us, adding al­so reasons why it must needs bee so, that Christ by conveying his righteousnesse into us, doth indeed and truth make us righteous in the sight of God, saying thus, For seeing before the Tribunall Seat of God it is esteemed no righteousnesse, except it bee the perfect and absolute obedience of the Law, as Christ alone is thus righteous, so by conveying his righteousnesse into us and upon us, nos justos reddit, that is, he makes us righteous. Let us here marke three reasons plainly expressed why wee must of necessity, bee not barely counted, Three Reasons why wee are made righte­ous. but indeed and truth made righteous in the sight of God.

First, because before the Tribunall Seat of God, 1 that is, in the truth of his Justice, which alwayes reigns, as it were in his breast, it is esteemed of him no righ­teousnesse, except it bee the perfect and absolute [Page 295] righteousnesse of the Law; therefore no bare counting righteous will serve the turne.

Secondly, because God doth by the power of his 2 imputation convey this perfect and absolute righte­ousnesse of Christ into us; for so these learned Expo­sitors testifie, that the manner of this work is suam justitiam in nos transferendo, that is, by conveying his righteousnesse into us, and upon us; this is that mysticall cloathing before spoken of.

Thirdly, because nos justos reddit, that is, as they 3 may be truly understood; either God by his powerfull imputation, conveying his righteousnesse into us, doth make us righteous; or else more immediately, that the righteousnesse of Christ so mystically con­veyed into us, doth make us righteous: whereupon these said learned faithfull Expositors, doe plainly conclude upon the foresaid first alledged proofe of Scripture, thus: Quotquot ergò ex Deo nati, &c. As many therefore as are born of God, and therefore or­dained to eternall life, justi constituuntur, are made righteous, non modò propter, sed & per unius obedientiam, that is, not only for, but also, By the righteousnesse of one man Christ: That is, not only for the righteousness inherently and actively in Christ, but also by that righteousnesse objectively and passively conveyed into us; and so though my [...]ically, yet truly making us perfectly righteous in the sight of God.

THe second proofe of Scripture, proving that wee Scrip. 2. Ephes. 5. 25, 26, 2. are not barely counted, but truly made righteous in the sight of God; is Ephes. 5. 25, 26, 27. where the Pro [...]ing we a [...]e not only coun­ted, bu [...] are i [...] ­deed righteous in Gods sight. Apostle saith, that Christ gave himselfe for his Church; what to doe? to sanctifie it, and hath made it cleane by [Page 296] the washing of water through the word; but for what purpose and intent hath he made it clean, by shedding his blood for it? Namely that he might make it to himself a glorious Church, not having spot or wrinkle, or any such thing: Marke how he saith not, That he might count it a glorious Church, but make it to himselfe a glorious Church. And whereas some have objected that the word Object. (might) importeth that this place is to be understood of our making righteous by our sanctification, by which we shall be made so righteous, that we shall have no spot or wrinkle in the life to come. I answer, that Answ. although our sanctification bee now unseperable from our Justification, and yet will not be perfect untill the life to come, and then it shall be so perfect, that wee shall not have one spot or wrinkle of sin to our selves, and own sight, sense and feeling; yet notwithstanding, all Interpreters that I have read, doe understand the place to be meant of Justification also, by which it is verified upon us, that we have, not even in this life, one spot or wrinkle of sinne in the sight of God freely: and Six reasons proving the true mea­ning of that place of Scrip­ture. I think that this place is properly and chiefly to be un­derstood of Free Iustification, for six reasons apparent in the Text.

First, for the scope of the place, which is to exhort 1 Christian Husbands to deale with their Wives as Christ hath already dealt with them, as by a pattern perfectly done upon them.

Secondly, our sanctification is wrought by us 2 and by the spirit of God enabling us thereunto: but this example is appropriated to Christ a lone, in gi­ving himselfe to shed his blood to effect it, which properly belongs to the work of our Free Iusti­fication.

Thirdly, the Apostle speakes in the aorist be­tokening, in the participle of the pretertense, that he hath made us cleane; importing a thing already perfectly done; which is proper only in this life to the work of Free Iustification.

Fourthly, for the meanes whereby this work is 4 wrought upon the Elect, that is, by Baptisme through the Word of promise, that the blood of Iesus Christ the Sonne of God doth make us cleane from all sinne; it be­ing proper to Justification to bee wrought only by the word of promise, and by faith resting upon the same word of free grace: as Christ saith, Now are yee clean through the word that I have spoken unto you, Ioh. 15. 3. Ioh. 15. 3.

Fifthly, because the Apostle saith, That he might 5 make us to himselfe a glorious Church, not having spot or wrinkle, he saith not to our selves, which will be verified indeed by sanctification in the life to come; for then even to our selves, and to our sense and fee­ling, wee shall not have one spot or wrinkle of sinne or any such thing; but hee saith to make us to himselfe, that is, above our selves, and above our own reason, yea, altogether mystically, and contrary to our selves, and to our own sense and feeling, hath Christ already made us fit brides for so glorious a bridegroome, which is only in this life by Free Iustification; neither doth the word (might make us;) any whit hinder this sense, How the signe (might) may be attributed to a thing alrea­dy past and done. because when this sign of the potentiall mood, doth follow another action, importing the purpose or intent of that precedent action, the sign (might) may signifie a thing that is already wrought and perfectly done; as any man may say of his brother now living and counted a good Christian, That he was baptized, that he might [Page 298] be a Christian; where the sign (might) doth not im­port, that he is yet no Christian, but shall be so here­after, but meerly the purpose and intent of the prece­dent action, why he was baptized, although that pur­pose and intent be now already fulfilled.

Sixthly and lastly, for the Participle of the present 6 time immediately following, because the Apostle saith not non habituram, that is, the Church is now in such case, as that it shall not have one spot or wrinkle of sin hereafter; but non habentem, not having now at this present time, one spot or wrinkle of sinne or any such thing, which is only true in this life; not to man-ward by sanctification, but to God-ward by Free Iustification; the Greeks and Latines having their proper Tenses and times, fitly to expresse the same.

But if any object, or rather cavill yet further, saying, Object. that in some translations, the originall word, is not translated, That he might make us to himselfe; but that hee might present us to himselfe.

To which I answer, that is all one, or rather confirmes Answ. more fully that which I say; because God doth not pre­sent to himselfe a false shew like a thing represented on a Stage; but indeed and truth doth the thing, and then presents it to himselfe, such indeed as he hath under­taken to make it to himselfe: so that as his counting of a thing makes it by his Almighty power to bee indeed and truth as he counts it; so his presenting us to himselfe, doth make us to himselfe a glorious Church, not having one spot or wrinkle of sinne or any such thing in the sight of God freely. Therefore it is well noted in the Margine of our English Bibles upon this Marginall note upon the same. place (and indeed should bee better noted that ordi­narily it is) that Baptisme is a token that God hath conse­crated [Page 299] the Church to himselfe, and made it (mark) made it holy by his word, that is his promise of Free Justi­fication and Sanctification in Christ, not having one spot or wrinkle of sinne, or any such thing: why? Because (saith the note) it is covered, and clad with Christs justice and holinesse; thereby shewing that the Church is with­out spot or wrinkle, but inchoatively to men-ward by Sanctification, but made so perfectly to God-ward by Justification: and this Erasmus in his Paraphrase Erasmus in his Paraphrase up­on, Ephes. 5. 26, &c. upon the same place, collected out of the same ancient Expositors of Gods Word, doth more fully expresse, saying after this manner; Christ gave himselfe unto death to make clean his Church, and so of a defiled one, hee hath made her pure and holy; and whereas, she was un­clean and foule, he hath made her fair and beautifull, having washed her clean in the streame of his own blood, and hath made her to himself a glorious wife, even the congregation, having now (saith he) neither spot, nor wrinkle, nor any such thing, but is in every point both fair and faultlesse, because he hath cleansed her, adorned her, and made her perfectly trimme in every point. Where we see that beside o­ther equivalent phrases of like force, he doth foure or five sundry times together avouch that Christ doth not barely count her, but hath made her clean and righteous.

The like Scripture agreeing with this, is, Coloss. 1. Coloss. 1. 22. Proving we are not only coun­ted righteous, but made righ­teous in Gods sight. 22. where the Apostle saith to those converted Christians; And you which were in times past strangers, yea and enimies, (why?) because your minds were set on evill works, hath bee now reconciled: how? or, by what meanes? In the body of his flesh through death; but wherefore, or to what end, did hee die in the body of his flesh? viz. to make you, or (as other Translations [Page 300] say) To present you holy and unblameable and without fault in Gods sight, and so you are perfectly recon­ciled unto him. And this also doth Erasmus in his Erasmus in hi [...] Paraphrase [...]p­on th [...]s place. Paraphrase upon this place notably testifie, saying, Because there can bee betwixt God and sinners no peace, it hath pleased him, not by the ministry of Angels, but by the bodily death of his own Sonne, to forgive you all the offenses of your former life, and make you (note how hee saith not, count you, but make you) holy, unblameable and faultlesse in his sight.

THe third place of Scripture, besides many others, Scrip. 2. P [...]oving that we are not o [...]ly co [...]ed but made righ­teous in Gods. most evidently proving that the power of Gods imputation is not a bare counting, but a true and reall making righteous is, 2. Cor. 5. 21. where the Apostle saith that, God hath made him to be sinne for us, which knew no sin, that we should be made the righteousnesse of 2 Cor. 5. 21. God in him. In which place of Scripture, although the Papists deny (by the consent (as they say) of the an­cient Fathers) that Christ by the power of Gods im­putation was really made a true sinner; but only figu­ratively, being truly but an Host or Sacrifice for sinne; our English Antagonists doe evidently prove both by Scripture, and by the common consent of the ancient Fathers, as Chrysostome, Augustin, and others, That as Christ was truly made an Host or Sacrifice for sin, which is the effect of sinne; so the cause thereof went before, which was because by the power of Gods imputation, Christ so truly took our sinnes upon him, and was so really in the sight of God cloathed in the same, that although not inherently and actively, How Christ was made a sin­n [...]r. (for so he was alwayes and ever the Lamb of God without spot or wrinkle;) but yet really he was made a [Page 301] true sinner; and so God having made him by his im­putation really a sinner in his sight, did count him a sinner, and did rend and teare him upon the Crosse, and dealt with him in wrath, as if he had committed our sinne himselfe, and dyed with bearing our sinne in his own body upon the Crosse, as Peter saith, 1 Pet. 2. 1 Pet. 2. 24. 24. And yet notwithstanding, to avouch our Saviour Christ to bee so a sinner, is not (as the Papists collect and cavill) to say, that hee was averted from God, the slave of the Devill, and Sonne of Perdition; because these are consequents only of inherent corruption and sin, whereof Christ was inherently utterly free; but as hee passively was made a sinner, and passively tasted of these things, (as the Author to the Hebrews speaketh) and as he truly cryed out, My God, my God, why hast thou forsaken mee? Whereupon, that saying of the ancient Dispensor of Gods mysteries Oecumenius is true, saying thus: Christus vehementer peccator erat▪ &c. that is, Christ was greatly a sinner; as who did take upon him the sinnes of the whole world, and make them proper to himselfe, and so was truly made a sinner; for that Christ was a sinner (saith he) heare the Apostle, saying, Hee made him sinne for us. Which words of the Apostle, Luther hearing with the right eare (overthrowing the whole world of sophisticall Papists, by proving, that in plaine places of the Scrip­ture, speaking in the maine points of our salvation, the plaine, proper, and grammaticall words of the Scripture, are the true & proper sense of the Scripture) saith, upon these words, thus: These words of Paul are not spoken in vaine, That God made him sinne for us, which knew no sinne, that wee in him might be made the righteousnesse of God, 2 Cor. 5. 21. And again that place [Page 302] of Esay, 53. saying, God layed upon him the iniquity of us Esay 53. all, we must not make these words lesse than they are, but leave them in their own proper signification; For God dallieth not in these words, but speaketh earnestly, and of great love, to wit, that Christ, this Lamb of God should beare the sinne of us all. But what is it (saith he) to beare? the Sophisters answer, to be punished: very well. But where­fore is Christ punished? Is it not because hee hath sinne, and beareth sinne? Yes, hee hath, and beareth all the sinnes of all men in his body: not that hee himselfe com­mitted them, but for that hee received them being com­mitted or done of us, and layed them upon his own body; thus was he made a sinner for us, and hereupon became (as the Apostle saith) a curse for us.

But some (saith hee) will say, It is very absurde and Object. slanderous to call the Sonne of God a cursed sinner.

I answer, if thou wilt deny him to be a sinner, and to bee Answ. accursed, deny also that hee was crucified and dyed: for it is no lesse absurde to say, that the Sonne of God (as our faith confesseth and believeth) was crucified, and suffered the paines of sinne and death, than to say that he is a sinner and accursed: But if it be not absurde to confesse and beleeve, that Christ was crucified between two Theeves, then it is not absured to say also, that hee was accursed, and of all sinners the greatest; and why? Because (saith he) we must as well wrap Christ, and know him to be wrapped in our sinne, in our malediction, in our death, and in all our evills, as hee is wrapped in our flesh, and in our blood: For unlesse (saith he further) hee had taken upon himselfe my sinnes and thine, and the sinnes of the whole world, the Law had no right over him, which condemneth none but sinners only, and holdeth them under the curse.

Thus mighty is Gods imputation of our sin upon [Page 303] his Sonne Christ: and as Christ by the power of Gods imputation though not inherently and actively, yet objectively and passively, was made in the sight of God really a sinner and cursed; so on the other side, are we by the power of Gods imputation of his Sonnes righteousnesse, made though not inherently, and active­ly, yet objectively and passively really righteous and blessed, as Chrysostome testifieth, saying, Hee made the just a sinner, that he might make sinners just; that is per­fectly righteous in the sight of God freely.

THe fourth place of Scripture proving that wee Scrip. 4. Heb. 10. 14. Proving that we are not on­ly co [...]nted, but truly made righteous. are not barely counted, but truly made righteous in the sight of God is, Heb. 10. 14. Where the A­postle saith, that Christ with one offering hath made per­fect for ever, them that are sanctified, that is, such as are put apart unto salvation, and declare the same by sanctification: although their sanctification bee very unperfect, yet by Justification God doth not imagina­rily count them righteous; but perfectos reddidit, hath made them in the sight of God perfectly righteous continually and forever; where we see that we must not, with the Papists, draw Gods imputing of his Sonnes righteousnesse unto us, to an humane imagina­rily counting righteous; but reduce our imaginary counting to be an Almighty, a reall making us righte­ous, yea, and perfectly righteous in the sight of God. And therefore very aptly upon this place doth the Doctrine of our Church in the third part of the Sermon concerning prayer. doctrine of our Church, and the first Restorers of the Gospel amongst us, say, in the third part of the Sermon concerning prayer speaking against praying for souls in Purgatory, after this manner: The death and blood of Christ, if we apprehend it, with a true and stedfast faith, [Page 304] purgeth us, and cleanseth us, from all our sinnes in the sight of God. For (saith Saint Iohn,) The blood of Ie­sus Christ hath clensed us, from all sinne: Also Paul saith, We be sanctified and made holy (mark how he saith not, counted holy, but made holy) by the offering up of the body of Iesus done once for all. Because (as the said Doctrine of our Church saith in another place) If we confesse our sinnes, God is faithfull and righteous to forgive us our sinnes, and to make us clean from all sinne: and not only made holy; but also Paul addeth more, say­ing, With the one oblation of his blessed body and precious blood, he hath made perfect for ever and ever, all them that are sanctified. This is the onely Purgatory, (say these Our onely Purgatory is Christs blood. first Restorers of the Gospel amongst us) Where in all Christian men must put their whole trust and confi­dence.

Now that Gods imputation and spirituall cloathing with his Sonnes righteousnesse, doth so really make us righteous, that after the manner of the forme, dat no­men, & esse; that is, it gives us both the name and being righteous, although it be cleare and manifest by this former point, (because whatsoever is made so, or so, we see by dayly experience, that they bee, and are so called accordingly;) yet because it makes to the confir­mation of the former point, as evident effects of the truth of the former; let me briefly touch this also. And first, that this spirituall cloathing with Christs righ­teousnesse doth so really make us righteous, that only that gives us the name of truly just, and righteous persons in the sight of God, is manifest by that often repeated axiome of the Apostle, The Iust by faith shall live: For although some doe darken the sense, both of the Prophet and of the Apostle, by saying, The Iust [Page 305] shall live by faith: by joyning the word (Faith) to the Verb, or Predicate, shall live: yet the true sense and meaning of the Apostle, as it is in the Hebrew and Greek, is, that by faith, should bee joyned with the subject Iust; as if the Apostle had said, they that are by faith made just, shall live: for the A­postle shewing, that the righteousnesse that saves us is offered onely in the Gospel, and is revea­led to every one, from faith to faith; that is, the more faith hee hath, and the more it doth encrease, the more hee sees, and embraceth this righteousnesse, that truly makes him just and righteous in the sight of God; he confirmes the same by the Prophet Habakuk, saying, The just by faith shall live; wherein he teacheth two things evidently.

First, that it is faith only embracing, and applying 1 the righteousnesse revealed in the Gospel, that makes a man just, and righteous in the sight of God: And

Secondly, that this righteousnesse not only names 2 him just and righteous, but makes him to live also, a Christian godly life in this world; and then to eter­nall glory in the world to come: so that the Apostle likens this righteousnesse of the Gospel to the soule; as if a Christian had two soules in him, first as he is a man; and secondly, as he is a Christian: his soule as he is a man, is his naturall soule, by which he lives truly only to this world: but his soule as he is a Chri­stian, Christs righte­ousnesse is to a Christian, as the soule is to the body. is Christs righteousnesse, that also sanctifies him; and so is like the life that the soule works in the bo­dy, and makes him live a godly Christian life, in this world; and also makes him to live unto eternall glory in the life to come. And as the Physitians say, that [Page 306] the vital spirits are they that knit and combinde the soule and body together; so faith is like those vitall spirits, that combinde the righteousnesse of Christ and the Christian together. Whereby as the soule gives unto a man, both the name and essentiall being of a man, so doth the righteousnesse of Christ appren­hended by faith, give unto a man both the name and essentiall being of a Christian; and makes him to live the life of a Christian in this world, and to live unto eternall glory in the life to come: and as by reason of the Divine understanding soule, made to the Image of God, God is said to be neere, and to dwell in us, (whereby as S. Paul saith, Acts, 17. 28. In him we live Acts 17. 28. and move, and have our being, and are of his generati­on;) so by reason of Christs righteousnesse apprehen­ded by faith, Christ himselfe dwelleth in us (saith the Apostle) by this faith, Eph. 3. 17. Whereby in Christ Eph. 3. 1 [...]. wee live, and move, and have our being, and are of his generation or off-spring; that is to say, Christians. All which S. Paul doth testifie, Gal. 2. 20. by his own Gal. 2. 20. example, in the plainest words that can be, saying, I live not now but Christ lives in mee; and in that, I now live, I live by the faith of the Sonne of God, who loved me, and gave himselfe for mee; namely, to justifie me by his blood, and make mee perfectly holy and righteous in the sight of God freely. The truth whereof, Luther cleerly seeing with the spirituall eye of faith, doth with as excellent a spirit testifie the same, against the whole world of Papists, saying, This is the true meane to become a Christian, even to bee justified by faith in Iesus Christ: and why? Because it is most true, that Master Downham testifieth of Justi­fication, Downham of Iustification. saying, The beleever is cloathed with the most [Page 307] glorious robe of Christ Iesus [...] his righteousnesse; and so ap­pearing before God both clean from all sinne, and en­dued with a perfect righteousnesse, he is justified, reconci­led and eternally saved.

Now what can bee required more to make a true Christian? I grant, that where this is, there will follow unfallibly, a renewed sanctified life, with zeale of Holy life ma­keth not but only declareth a Christian. Gods glory; but this makes not a Christian; but consequently declares, and outwardly shewes that he is already, before, thus freely made a Christian; be­cause he being thus clean from all sinne in the sight of God, as is here described, hath not only the name and imaginary counting, but also the essentiall be­ing of a person perfectly just and righteous in the sight of God freely: hence it is that the children of God are called by no other name in all the Psalmes and whole word of God, more commonly than by the name of the righteous, Iust, and Saints; because they Beleevers are Saints two wayes. are so, two manner of wayes.

First, they are righteous, Just, and Saints to God­ward, 1 by Justification: And

Secondly, They are righteous, Just, and Saints to 2 man-ward, by Sanctification; the first way to God­ward is perfect; because, otherwise it is no righteous­nesse to God-ward, which cannot love any thing, but that which is perfect: but the second way to man­ward is unperfect; which, yet being done in sincerity, is sufficient, for man that is unperfect: and therefore because this later way is so exceeding imperfect, both in respect of the perfection of the justice and righte­ousnesse revealed in the Law; as also in respect of the perfection of Gods righteous nature described in the Law, that loves nothing, but that which is perfect in [Page 308] his sight, therefore all those large promises made in the Psalms and Old Testament, unto the righteous cannot be understood (as the Papists conceive) of the Saints in­herent righteousnesse: because David that had so great a measure of inherent righteousnesse, cryed out that by this inherent righteousness shall none be found righteous in Gods sight; whereupon those large promises made in the Psalms unto the Iust and righteous, must needs be un­derstood of the first way, by which they are objectively and passively with Christs righteousnesse imputed, though mystically, yet truly made perfectly righteous, just, and Saints in the sight of God freely: & therefore it is well and truly noted by Calvin, saying, to this effect: I grant, that the Saints are called righteous, declaratively of their inherent holinesse of life: yet for as much as by all their endevour, they doe not fulfill righteousnesse it selfe, it is meet that this inherent righteousnesse, such as it is, doe give place to the Being made righteous by faith, from whence it hath that which it is. But yet Luthers ob­servation out of Paul strikes this naile more fully to the head, saying, That Paul calleth them only righte­ous, which are justified through the promise, or through faith in the promise without the Law.

And no marvell that Paul calls them that are justi­fied, only righteous, seeing God himselfe having freely justified Abraham, made him thereby so truly God calleth Abraham, Iu­stice and righ­teousnesse. righteous in his own sight, that God was not con­tent to call him by his justification righteous; but even justice and righteousnesse it selfe, saying, Esay Esay 41. 2. 41. 2. Who raised up Iustice, or Righteousnesse from the East and called him to his foot?

Now seeing it is most true, that Luther collecteth, That if the Father of the Jewish Nation, was made [Page 309] so truly righteous in the sight of God without the Law, and before the Law, that God called him Justice and Righteousnesse it selfe in his sight; so that we his children may much more assure our selves, now un­der the time of the Gospel, that wee are made as righteous, as he was, by the same meanes: What greater joy & fuller assurance can we have, than that we are not imaginarily counted, and titularly called righteous; but are though mystically, yet in truth, and in very deed, formed and made perfectly righteous in the sight of God freely? seeing with the first and with the last, I am the same, saith the Lord, Esay 41. 4. Whereby wee Esay. 41 4. may see, how true that testimony of Master Downham, and of other our English Divines, is, effectually bea­ting down that Popish slander, That Protestants hold in Free Iustification, only a false-reputing, and ima­ginary counting righteous in the sight of God, saying expresly of Free Justification, in divers places after this manner; Neither are we imaginarily righte­ous, but God makes us perfectly righteous indeed, by wash­ing away our sinnes with the precious blood of Christ, and by appropriating and applying unto us his sonnes righ­teousnesse, by virtue of his spirit principally, and a lively faith instrumentally; and so being made really and in truth partakers of Christs righteousness, God reputes us not ima­ginarily, but as we are (mark as we are) and that in truth perfectly just and righteous. The selfe same thing doth Zanchius, in his Treatise of Iu­stification, up­on Ephes. 2. 5. Zanchius abundantly testifie in his Treatise of Justifi­cation upon, Eph. 2. 5. saying likewise, expresly in divers places, That we are not only reputed and counted, but also verè sumus truly are, perfectly righteous before God; and that also, because God by clothing us with his Sonnes righteousnesse, doth reipsa in very deed [Page 310] make us so. For saith he, God forbid, that when the Apostle saith, God doth justifie the ungodly, we should so understand it, as that he, which is simply wicked and ungodly, him God should absolve as godly, and should p [...]onounce him to bee righteous; which is in very deed unjust, seeing the Scripture saith that God doth hate the wicked and his wicked­nesse: And for as much as God is the highest wisdome, truth, and justice; but all men by their own nature are unjust and no man can make himselfe just and righ­teous, but only God, Therefore it followes (saith he) that God doth absolve no man, and pronounce him just and righteous, but him quem prius fecerit justum, that is, whom first hee hath made righteous by his grace: then hee shewes how God doth make a man righteous by his grace, saying thus: But as the righ­teousnesse is twofold (as we shewed before) by which wee are justified, that is (saith he) by which fimus justi, we are made righteous; so God bifariam facit homines Two manner of wayes made righteous. justos, that is, doth two manner of wayes; make men righteous.

First, when not imputing their sinnes unto them he forgives all their iniquities, because they are extinct and clean put out by the blood of Christ: and on the contrary, by clothing them with his Sons righte­ousnesse, doth make them righteous, as the Apostle testifies, saying, By the obedience of one man, (namely imputed) are many made righteous: Seeing then this is a true and perfect righteousnesse, who (saith he) may say, that they are not of unjust, verè justos esse factos, truly made just and righteous, which have in Christ gotten and attained this righteousnesse?

Secondly, God sanctifieth them by inherent [Page 311] righteousnesse. Seeing then (saith he) God doth with both these righteousnesse, nos justos reipsa efficere that is, make us in very deed righteous, with the first, righteous before himselfe, with the other, righteous before men, It can by no meanes be said, when God doth justifie his Elect, that hee doth absolve men, that are simply, wicked and unjust, and pronounce them just and righ­teous (because this were directly repugnant, both to his high justice, and truth;) sed justos à se factos absolvit, God absolveth only the just. that is, first he makes them just and righteous, and then absolves them. Again he saith thus; Although God doth make them righteous with both these righte­ousnesse; yet he doth not absolve, and pronounce them righteous, for their inherent righteousnesse, be­cause it is unperfect; but only, because he hath made them perfectly righteous before himselfe, with his Sons righteousnesse imputed, standing complete before God, only by that.

Last of all, concerning this point, he shewes how a man may know in his owne heart, and how hee himself and others may discern, that he is justified, ab­solved before God from all fault and blame, and freed from all sinne, guilt and punishment, and pronounced just before God, and an heire of his heavenly kingdome; and so (as I said before) is made a true Christian free­ly Zanch. in loco communi de Iu­stif in Ephe. 2. 5. before God: namely, when he assenteth to this maine proposition of the Gospel, and assumes the assu­rance of it to himselfe in his own heart, to wit, That The maine proposition of the Gospel. whosoever beleeves in the Son of God Christ Jesus, that by his obedience, tam justus factus sit coram Deo, he is made as righteous before God, quam per inobedi­entiam Adae injustus factus fuerat, as he was by the dis­obedience of Adam, made unrighteous, for as much [Page 312] as the obedience of Christ, is not of lesse force and efficacie to make him righteous, than was the disobe­dience of Adam, to make him unrighteous: this man hath the true faith, and him doth God acknowledge, count, and pronounce righteous, and so doth quit him from all faults that can be objected against him; and thereby free him from: all the guilt and punish­ment due to his sinnes.

By all which it is cleerer than the noone day, That before a man can be free from all guilt and punishment of sinne, and from the power of the same, he must not only bee barely counted, but must first be, though ob­jectively and passively, yet truly and in very deed, made perfectly holy and righteous, spot of sinne in the sight of God freely. And therefore that the true Beleever is not only truly and indeed made righteous; but also perfectly holy and righteous in the sight of God, freely; remaines to bee proved by the expresse Word of God, and unanimous con­sent of all the best and faithfull Dispensors of Gods Gospel, in the next Chapter.

CHAP. XI. That the true Beleever is not only made righteous, but also compleatly, fully, sufficiently, and perfectly righteous in the sight of God freely.

NOw that the excellency of Free Justifica­tion is such, and so great, that it doth not onely make the justified person meerely righteous, but also compleatly, fully, suffi­ciently, and perfectly righteous in the sight of God freely; although it might be proved by many proofes of Scriptures, yet I will insist, with the consent and Foure place [...] of Scripture proving that the ju [...]fied are compleatly and [...], righ­teous. reasons of the learned, but onely in soure; and that with as great brevity, as weighty a matter can possi­bly require.

THe first is Ephes. 5. 25, 26, 27. where the Apostle, 1. Ephes. 5 25, 26 27. appropriating the worke there spoken of, only to Christ and his blood, and therefore belongs properly (as I shewed before) to Free Justification, saith thus: Christ gave himselfe for his Church: for what cause? to sanctifie it and hath made it clean by the washing of water, through the word. But to what end or purpose hath he so done? To make it to himselfe a glorious Church. How glorious? Not only not having, now at this present time, one spot or wrinkle of sinne, or any such thing, as is before shewed in the first part to Free Justification, [Page 314] which is wonderfull; but also holy, yea, unblameably holy. Can possibly the wit and understanding of man wish and desire a more perfect holinesse, than to be so unblameably holy in the sight of God, who is of so pure and perfect eyes? Whereupon the testimony of Polanus in his partitions, treating of Free Justifica­tion, is worthy the marking, saying after this manner, We must be perfect in Gods sight, and that in all the degrees of true and entire righteousnesse, Ephes. 5. 27. but so Ephes. 5. 27. perfect we cannot be, but Christ, Colos. 2. 10. whose true and entire righteousnesse in every respect is im­puted unto us: which thing Vrsinus also, agreeing with others, propoundeth in the place alledged; for thus he writeth, The Repentant persons are perfect (mark, are perfect) in the sight of God, not onely in the parts of true pietie, all which are begun in them (by sanctificati­on) but also in the degrees of true and entire righteous­nesse of Christ imputed unto them, as it is said, Col. 2. 10. Coloss. 2. 10. In him wee are (marke, wee are) compleat and perfect. Where we see, that the righteousnesse of Christ, be­ing the forme that makes us righteous in the sight of God, is not onely absolute and perfect in it selfe, but also formes and makes us perfectly righteous in the sight of God. And this is yet more fully expressed by Hemingius upon 1 Iohn 1. 7. saying, Non satis est, &c. Heming upon 1 lohn 1. 7. It is not enough to have our sins forgiven and cleansed away, unlesse also righteousnesse be bestowed upon us; therefore the obedience of the Law is required in Christ, that it may be imputed unto us, whereby we appeare plenè justi, fully just and righteous in the sight of God. Where let us mark, that he saith not, that Christ may appeare fully righteous in the sight of God, for us; but, that we may appeare fully and perfectly [Page 315] just and righteous in the sight of God freely. The same is confirmed by other faithfull Expositors; and Di­spencers Marlor. & P. Mart. in 1 Cor. 1. 8. of Gods mysteries, upon 1 Cor. 1. 8. saying, Vnto Beleevers, without all controversie, is imputed the righteousnesse of Christ, by which it is brought to pass that we appeare, prorsus sancti & irreprehensibiles in conspectu Dei, altogether holy and unblameable in the sight of God. Can any man wish any more, than to be alto­gether holy and unblameable in the sight of God? The cause whereof to be onely Free Iustification, is plainly expressed by Master Downham in his Treatise upon Justification, saying, The Beleever is cloathed with the most glorious robe of Christ Iesus his righteous­nesse, and so appearing before God both clean from all sin, and endued with a perfect righteousnesse, he is justified, re­conciled, and eternally saved.

And this making of us perfectly righteous in the sight of God, is Gods forgivenesse and pardon; which is not like mans forgivenesse, but is great and glori­ous, like God the forgiver; which few understand, and by not understanding the same, doe run into divers absurdities, and yet is plainly taught and testified by Acts 13. 38. 39. Saint Paul, Acts 13. 38, 39. where when he had said, Be it known unto you, men and brethren, that through this man is preached unto you the forgivenesse of sins: that we might understand, that Gods forgivenesse is not a weak and slender thing, like mans forgivenesse, that doth not make the thing forgiven any whit the better; but that Gods forgivenesse is a strong, mighty, and powerfull thing, that makes the creature forgiven, perfectly holy and righteous in his sight; he presently addeth in the next verse, by way of exposition, what he meaneth by Gods forgivenesse, saying, Even from all things, from [Page 316] which ye could not be iustified, that is, made perfectly righteous by the Law of Moses; By him every one that beleeveth is justified, that is, made perfectly righteous from all spot of sin in the sight of God freely. And this Calvin also plainely witnesseth, saying upon the same Calvin upon Acts 13. 38, 9. place of Acts 13. after this maner; You see that after men­tion of sorgivenesse of sins, Iustification is added in place of an exposition. And this the Apostle seemes to presse Rom. 3. as a peculiar priviledge of the New Testament to be revealed under the time of the Gospel: Where speaking, ver. 25. of remission of sinnes that are past, through the forbearance of God, he sheweth, that now under the time of the Gospel, that forgivenesse is re­vealed to be the righteousnesse of God, made manifest without the Law, even the righteousnesse of God, conveyed by the faith of Jesus Christ unto all, and upon all that doe beleeve; whereby God doth more ful­ly declare, at this time, the perfection of his iustice and righteousnesse, that he is iust, and a maker of him iust, and perfectly righteous, that beleeveth in Iesus. Again, this is yet more fully expressed by the Author to the Hebrews, ch. 10. where citing the Prophesie of Ieremy, that under Heb 10. 17. the time of the Gospel, God will so forgive the iniqui­ty of his people, that hee will remember their sinnes no more; he shewes, that this is the meaning of this per­fect forgivenesse, That by one offering Christ hath made perfect for ever all them that are sanctified, Heb. 10. 14. Heb. 10. 14. Such a wonderfull and glorious thing is Gods for­givenesse.

And because the blessednesse of the Church, and of the children of God, and the assurance of their salvati­on, doth consist in the forgivenesse of their sins, there­fore doth the Apostle in this first alledged place of the [Page 317] Epistle to the Ephesians so gloriously describe both by the causes, by the nature, and by the effects this forgive­ness and remission of sins, saying, Christ gave himselfe The cause, the nature, and the effects of our forgivenesse described. for his Church, there is the cause of forgivenesse, to sanctifie it; and hath made it cleane, by washing of wa­ter, through the word; there is the nature of Gods for­givenesse, with the meanes and instruments of convay­ing the same: then followes the force, operation, and efficacie of this forgivenesse, to make it to himselfe a glorious Church, not having, at this present time, one spot or wrinkle of sin, or any such thing, but to be holy, and without blame. All which declares what a powerfull, o­perative, Gods forgive­nesse is power­full and glori­ous. wonderfull, and glorious work, Gods for­givenesse is, and how short wee Ministers come of laying forth, as the Apostle doth, the excellency of Gods remission and forgivenesse of sinnes, being both perfect and glorious in its owne nature, and also ma­king the true beleevers perfectly holy and righteous from all spot of sin in the sight of God freely. As it is notably expressed in Erasmus his Paraphrase upon the same Erasmus his Pa­raphrase upon Ephes. 5. 26, 27. place, worthy, for the evident cleering and concluding of this point, to be repeated againe and againe, saying thus: That this might be brought to passe, Christ gave himselfe unto death to make clean his Church, and so of a defiled one, he hath made her pure and holy; and whereas she was uncleane and foule, hee hath made her faire and beautifull, having washed her clean in the streame of his own blood, and hath made her to himselfe a glorious wife, even the Congregation, not having now one spot or wrin­kle, nor any such thing, but be in every point (mark, in eve­ry point) both faire and faultlesse; for he hath cleansed her, adorned her, and made her perfectly trimme (mark a­gain, perfectly trimme) in every point.

THe second proofe of Scripture evidently pro­ving The second place of Scrip­ture proving that we are, being justified, fully righteous in Gods sight, [...] Colos. 1. 22. that Justification makes the true Beleever perfectly holy and righteous from all spot of sin in the sight of God freely, is Colos. 1. 22. where the Apo­stle saith unto the called and justified Colossians after this manner; And you which were in times past stran­gers, Is that all? nay, and enimies to God, Why? be­cause your minds were set on evill works, hath he now re­conciled; that is, he hath set you in his perfect love a­gaine: this is an happy change and alteration: but how, and by what meanes is this brought to passe? In that body of his flesh through death, to make you holy and unblameable, and without fault; and (as our new Transla­tion saith well) unreproveable in his sight. In which saying is expressed such perfect making of us holy and righteous in the sight of God, That if all the chil­dren of God, being troubled in their consciences for the horribleness & vileness of their sin, should lay their heads together to sue at Gods hand, for a perfect abo­lishing of all their sins out of Gods sight, and for a per­fect making of them compleatly righteous in the sight of God, they could not invent a more full and perfect happinesse, than is here granted them; for can the heart of man wish more than to be so holy, as to bee without all blame, and without all fault, and unreprove­able, as the originall Greeke words import? And that also, as Zanchius well observeth, non simpliciter, sed in Zanchius Co­los. 1. 22. conspectu suo; that is, not simply and barely, but in the sight of God: whose eyes (as it is in-Rev. 1. in-Rev. 1. 14.) are Rev. 1. 14. as a flame of fire; that is, with unresistable purity search­ing the heart and reines. Must not the Ecphonesis or Chrysostome up­on Ephes. 5. 26, 27. acclamation of Chrysostome, upon this place, needs be true, saying, Et sanèmagnum est? &c. Surely it is a [Page 319] great matter, that he hath given us a righteousnesse, that makes us so perfectly righteous, as to be able to stand in his sight. Whereupon the collection of Zan­chius Zanchius upon the place. upon this place must needs be true also, saying, Haec non potest esse justitia operum, & sanctitas in no­bis inchoata, &c. that is, This cannot be the righteous­nesse of works, and inherent holinesse begun in us; why? because (saith he) that is unperfect; and of which David speaketh, saying, Enter not into judgement with thy servant, O Lord, for in thy sight shall none li­ving be found righteous: Onely Christs holinesse and righteousnesse is perfect in the sight of God. This therefore being imputed unto us, is the formall cause of our salvation, qua fit ut in conspectu Dei simus [...]; that is, by which it is brought to passe, that Zanch. ibid. we (mark how he saith not, Christ for us, but we) are without all blame, and without all fault, and unreprove­able in the sight of God. Of which most happy and joyfull estate the learned in the Gospel doe give two Two reasons of our happy estate, are from the cause and from the ef­fects of it. principall reasons, the one taken from the cause of his happy condition, the other from the effect of the same.

First, the cause why we are so perfectly holy and 1 righteous, that we are unblameable, and without fault in the sight of God, is, because we being, though mystically, yet truly, cloathed both with in and with­out with the wedding garment of Christs righteous­nesse, have, though not inherently and actively, yet Evangelically and passively, more than an Angelicall righteousnesse in us, as Calvin testifies upon Iob. 15. 15, 16. saying, All our filthinesse being washed away Calvin upon Iob 15. 15, 16. with the blood of Gods Sonne, and his righteousnesse im­puted unto us, being thus cloathed with his garments, we [Page 320] are acceptable to our good God; why? because wee have more than an Angelicall righteousnesse in us. Neither is this perfect righteousnesse idlely in us, but makes us as perfectly righteous in the sight of God freely, as it Calvin upon Iob 15. 15, 6. is righteous in it selfe: As Calvin in the beginning of his next Sermon upon the same place of Iob plainely testifieth, saying, Herein we have to consider Gods great goodnesse towards us, in cloathing us with a righteous­nesse that surmounteth the righteousnesse of the Angels: we are as wretched and miserable sinners as can be (viz. in our sense and feeling) and yet notwit [...] standing God makes us (mark how he saith not, makes Christ only for us) but makes us righteous after a more excellent and pre­tious manner than the very Angels are (in respect of their own nature onely) For (saith he) Christs righteousnesse is given unto us, which farre surmounteth the righteous­nesse of the Angels. If this perfect righteousnesse be, Our righte­ousnesse farre execeding the righteousnesse of the Angels by the power of Gods imputation, not only in us, but also doe make us thus perfectly righteous in the sight of God; is it any marvell that we are so holy, that we are unblameable, and without fault in the sight of God? The same in a manner Chrysostome also testifi­eth Chrys [...]stome up­on Rom. 9. 30. 31. upon those words, That the Gentiles that followed not righteousnesse, have attained unto righteousnesse: But Israel, which followed the law of righteousnesse, could not attaine the law of righteousnesse, Rom. 9. 30, 31. saying thus, Tu siquidem O Iudaee, &c. For thou O Jew (saith the Apostle) hast not found that righteousnesse which is of the law; for having transgressed the law, thou art made subject to the Curse. by another way, namely by faith, have found a greater righteousnesse (mark, a greater righteousnesse) than this of the Law:

For here (saith he) three things are effected; first, that the Gentiles have found and attained righteous­nesse; secondly, that they have attained it, not follow­ing after it, that is, bestowing no paines or labour about it; And thirdly, they have found a greater than that which is by the Law: whereupon in the next Chapter upon these words, Christ is the end or perfe­ction of the Law, for righteousnesse to every one that belee­veth the same: Chrysostome concludeth thus, There is Chrysostome, in Rom. 10. no cause therefore why thou shouldst fear as a transgressor of the Law, if so be that thou beleevest in Christ: why? Be­cause thou hast fufilled this Law, and hast now received a far greater righteousnesse: Because it is most true that Master Downham avoucheth in his Treatise of Ju­stification, Master Down­ham in his Trea [...]ise of Iu­stification. That we are made partakers of a more excellent righteousnesse, than we lost in Adam, required againe in the Law, even the righteousness of God, as the Apostle saith, Rom. 3. 22. which consisteth not only in the absence (saith Rom. 3. 22. he) of evill and sinne; but also in the presence of all actu­all, perfect, and everlasting holinesse and righteousnesse; in which we being made thus perfectly righteous in the sight of God, must needs bee without all blame and without all fault in his sight freely.

The second reason flowing from the effect of our 2 The second reason of our happy e [...]ta [...]e. justification convincing, why we are made so holy, that we are unblameable and without fault in Gods sight, is because this [...]imputing and mysticall cloathing of us with Christs righteousnesse, doth not only make our persons both bodies and soules perfectly holy and righ­teous, in the sight of God: but also all our works, vo­cations, affaires and businesses, that we take in hand, are made perfectly holy and righteous from all spot of sin in the sight of God freely: so that,

First, all our naturall actions, as our eating, and 1 The naturall, civill and re­ligious works of b [...]leevers, are made per­fect in the fight of God. drinking, and the marriage bed, and such like are hono­rable, being made perfectly holy and righteous in the sight of God.

Secondly, our civil actions as honest buying, and selling, and other works of our civill vocations are made perfectly holy and righteous in the sight of 2 God: And

Thirdly, our religious works, as our prayers, and 3 almes, hearing the Word, reading, receiving of the Sacraments, and other works of our Christian vocati­ons; even all the works of our hande are made per­fectly holy and righteous in the sight of God: not by the perfection of our sanctification, because that only works an unwillingnesse, a battel, and a striving against the least sinne in all these sorts of actions, because it knowes that no sinne is little in the sight of God; but yet it will not bee perfect in it selfe, untill the life to come.

How then are all these sorts of actions in Gods Quest. children, made perfectly holy and righteous in the sight of God?

I answer, freely, by the perfection of Justification: Answ. so that as it is said on the one side, of them that are not justified, That the unbelieving are defiled and ab­hominable, unto whom nothing is pure; whereby not only their minds and consciences are defiled, Tit. 1 15. Tit. 1. 15, 16. Hag. 2. 14. 16. but also (the Prophet Hag. 2. 14. cryeth out) So are all the works of their hands, and that which they offer in the Temple is unclean: So on the other side, To the pure, that is, to them that are justified, and washed, and puri­fied from their sins by the blood of the Lamb, all things are pure (saith the Apostle) and all the works of their [Page 323] hands, and whatsoever they offer in the Temple, is per­fectly holy and righteous in the sight of God freely; and thereby acceptable and pleasing in the sight of God, whom nothing pleaseth, but that which is pure and perfect.

But how, and after what manner, are they made so Quest. perfectly righteous?]

I answer, because Justification doth abolish from Answ. before God all their infirmities, and all the imperfecti­ons of their sanctification; because otherwise, all their infirmities and imperfections of their sanctification, that are but infirmities and imperfections in respect of themselves, would bee, (if they were not abolished from before God by Justification) damnable filthi­nesse in the sight of God, and make all the righte­ousnesse of their sanctification, and holy walking, as a foule filthy mestruous cloth; that is (as I said before) damnable sinne and filthinesse in Gods sight: neither doth Christs righteousnesse in the justified, abolish only all the infirmities and imperfections of their works of sanctification; but also presents all their works and holy walking, to bee perfectly holy and righte­ous in the sight of God freely, and by this meanes are made continually acceptable and pleasing in the sight of God; if they bee not pretended infirmities of un­beleeving, and unjustified hypocrites, but meere in­firmities of imperfectly sanctified persons; for of such sanctified persons only, God saith by the Prophet, Malac. 3. 17. I will spare them, as a man spareth his sonne M [...]l. 3. 17. that serveth him; not as the Papists conceive, for their sanctification sake, and goodnesse of their works; nor yet sparing them, as other semi-Papists childishly conceive, for their good will and good endeavours, be­cause [Page 324] they doe like a childe the best that they can, and because their imperfections, be but infirmities; nor that hee will (as he hath now more fully revealed in the Gospel) accept of the imperfect works of his children, whilst they are imperfect; seeing he hath now revealed by his sonnes death, what an horrible thing, the least imperfection is in his sight, that they are so loathsome as a menstruous cloth in his sight, cau­sing him to take his full stroak at them, in his sonnes blood, to wash away and abolish the imperfections of them out of his sight; but because in new tincture of his Sons blood and righteousnesse, hee hath made them perfectly holy and righteous in his own sight, freely; therefore hee likes, and accepts them. For that Justification makes not only our persons, but also our works perfectly holy and righteous in the sight of God, is not only evident by the former Scriptures, but also, testified by all the best faithfull Dispensers of Gods mysteries, who say with one consent after this manner: Postquam facti sumus Chri­sti participes, non ipsi solum justi sumus, sed opera nostra justa reputantur coram Deo, that is, after that we are made partakers of Christ, not only we our selves are righte­ous, but also our works are reputed and counted righteous before God: what? not righteous indeed, but only imaginarily reputed and counted righteous? Nay, but because Gods counting is not a bare imagi­nary thing, but a reall working of the thing, as he re­puteth and counteth; therefore as wee our selves are so reputed and counted righteous, that coram Deo reipsa justi sumus, wee our selves are in truth just, that is, perfectly righteous before God; so also, God so counts our works, perfectly righteous before himselfe, that [Page 325] they are reipsa in very deed and truth, perfectly holy and righteous in the sight of God freely, that is, not in the worth and perfection of our doing them by sanctifica­tion; but in the making of them, perfectly righteous in Christs righteousnesse by Justification.

But what is the reason that our works, that as they Quest. proceed from us, are so full of spots and staines, are made so perfectly holy and righteous in the sight of God?

The learned answer thus; Propterea scilicet, quia quic­quid Answ. est in illis imperfection is obliteratur Christi sanguine, that is, Therefore verily, because whatsoever imper­fection All the imper­fection of our works, is done away by the blood of Christ. is in them, is done away and abolished by the blood and righteousnesse of Christ. And by this meanes only doe our works please God; and for this cause only, all the large promises made in Gods Word unto our works, are truly verified, and fulfilled upon us; meerly because wee doing them in comfort, faith, and thankfulnesse, that we are justified, all our works are thereby justified as well as we; and made so per­fectly holy and righteous in the sight of God, that they fully please God, and pull down all blessings and benefits whatsoever, both spirituall and temporall, freely upon us, only for, and by Free Iustification thus perfectly blessing, both us and our works: As it is cleerly testified by the foresaid learned Dispensors of Gods mysteries, saying thus, Qui enim jam Christi Iu­stitiâ sunt induti, ii non sibi modo propitium habent Do­minum, sed operibus quoque suis, &c. That is, for they that are cloathed with Christs righteousness, have God pleased, and favourable not to themselves only, but also to their works; the spots and staines whereof, lest they should come in any reckoning, are abolished [Page 326] with Christs purity: unde nullis sordibus infecta opera justa reputantur, that is, from whence our works are counted righteous, seeing they are tainted with no spots of uncleannesse and foulnesse; and by this meanes, and not otherwise doe mens works please God.

This learned Calvin also prosecuteth in the 7. 8, 9, [...]d 10. Sections of the 17. Chapter of the third book Calv. in the 7. 8. 9. 10. Sections of the 17. Cap of the third Book of his Institutions. of his Institutions, with cleer demonstrations, saying thus, when the blot and fault of imperfection is abolished, which is of force to defile our good works: the good works which the faithfull doe, both are, and bee taken for righteousnesse, yea after this manner, for a full and per­fect righteousnesse: And thus wee may (saith he) truly say, that by only faith, not only wee, but also our works are justified; that is (as I have proved before) made perfectly holy and righteous from all spot of sin in the sight of God freely, and so truly pleasing God. Holy faith justifies our works. And this the holy Ghost in the example of the sacri­fice of Abel, doth plainly and expresly teach, Heb. 11. 4 saying, By faith Able offered unto God a more excellent Heb. 11. 4 [...]. sacrifice than Cain, by which he obtained witnesse, that he was righteous; where wee see that not only Abel him­selfe was just and righteous, that is excellent; but his gifts were excellent, and that also excellent to God­ward, God himselfe (as the Text saith) testifying of his gifts, that they were excellent; which Title they could not have with God, except they were in truth, perfectly holy and righteous in his sight; not for the perfection of Abels doing them, but freely; be­cause (as also it is said of Noah) hee was made heire of that righteousnesse which is by faith, verse, 7. This is the righteousnesse of Christ, which is so mighty in ope­ration, [Page 327] that by it, God not only (as Calvin speaketh) pre­tioso justitiae suae colore nos tingit, that is, with the preci­ous tincture of his own righteousnesse doth be-die us, our own selves, but also with the same precious tincture doth be-die all our good works and wholelife, and con­versation, making not only us our selves, but also all our works perfectly holy and righteous in the sight of God freely; and yet not by these works, made with this tincture, perfectly holy and righteous in the sight of God, to deserve heaven as the Papists fondly conceit; because a Christian hath heaven freely, by the Free Justification of his person, before hee hath moved himselfe to doe any good work, because hee is (as Christ testifieth) translated from death into life, by beleeving only, Ioh. 5. 24. But the works of the Be­leever Iohn 5. 24. are with this tincture, and die, made thus per­fectly The works of the Beleevers are made, per­fect that they may be a sacri­fice of thanks­giving to God. holy and righteous in the sight of God freely, that they may thus be a welcome and acceptable sacri­fice of prayse and thansgiving before God; because (as I said before) he hath now revealed in his Gospel, that nothing is welcome and acceptable before him, but that which is perfectly holy and righteous in his sight; but that herein he manifesteth the bottomlesse gulfe of his mercy, that hee m [...]kes mercy and truth so to meet together, and righteousnesse and peace so to kisse each other, That he makes all things new, and all the works of his children, with the meere tincture of his sonnes righteousnesse to bee, mystically above their sense and feeling, perfectly holy and righteous in the sight of God freely; that so they may bee a well pleasing sacrifice before him. Which as it is expresly so taught every where in the Word of God; and namely, in that saying of Peter, That the true beleevers doe offer up spiri­tuall [Page 328] sacrifices, acceptable by Iesus Christ, that is, in the tincture of Jesus Christs righteousnesse, only made perfectly holy and righteous in the sight of God, freely; so is it as plainly and truly testified, toge­ther with many other witnesses, by a faithfull Dispenser of Gods mysteries in our Church, testifying thus against the Papists: If any Papist stand out here, and say, that Christ taketh our works, and dyeth them in his blood, and then offereth them to his Father, who accepteth them as meritorious, not for our sakes, nor their own, but only for Christ: I answer, That Christ in deed dieth the works of the godly in his blood, and so presenteth them unto his Father, and his Father accepteth them at his hands: but no way in respect of any satisfaction of sinne, or merit of salvation; but only as testimonies of our thankfulnesse and duty, and not otherwise: Where we see it is plainly testified, that our works although they be made per­fectly holy and righteous in the sight of God, doe merit nothing: yet notwithstanding that they may be welcome sacrifices of our praise and thanksgiving, and testimonies of our thankfulnesse acceptable before God; and have the testimonie of God, that like the sacrifice of Abel, they are excellent before him; they must in the tincture of Christs blood and righteous­nesse, be new died perfectly holy and righteous in the sight of God freely; which new die and tincture no­thing can ingraine upon them, but only the blood and righteousnesse of Christ; which therefore is called often in the word and Gospel, the righteousnes of God; not only because it is the righteousnesse of that person that is both man and God, or because it is a righteousnesse given freely by God; but also because it being an Hebrew phrase to call whatsoever is excel­lent, [Page 329] to be of God; seeing this righteousnesse is so excellent in it selfe; and secondly makes the person cloathed in the same excellent in the sight of God; and thirdly makes not only his person, but also, all his works, excellent in the sight of God; Is it not worthi­ly called the righteousnesse of God? But hereupon we may conclude this second proofe of Scripture, That if Christs righteousnesse, do make not only us, our selves, excellently and perfectly righteous in the sight of God; but also all our works excellently and per­fectly holy and righteous in the sight of God free­ly; The saying of the Apostle must needs bee true, that wee are so holy that wee are without all blame, and without all fault in the sight of God freely, Co­loss. Colos. 1. 22. 1. 22.

Whereunto Erasmus in his Paraphrase upon the Erasmus in his Paraphrase upon the place. same place, addeth the reason and necessity thereof, drawn from the horriblenesse of sinne, saying thus, Because there can bee betwixt God and sinners no peace, it hath pleased him, not by the ministry of Angels, but by the bodily death of his own sonne, to forgive you all the offenses of your former life; and shewing further the power of Gods forgivenesse how great it is, hee proceedeth with the Apostle, saying, And makes you holy, unblamable, and faultlesse in Gods sight; which to bee the meer operation of the righteousnesse of God, only able to effect this upon us; Beza, in his larger Notes Beza, in his larger Notes upon Rom. 1. 17. upon, Rom. 1. 17. doth thus cleerly testifie, saying, Haec autem diligenter considerata, &c. These things being dili­gently considered, doe manifestly declare, what is meant by that word (of the righteousnesse of God) namely, that per­fection, and high integritie revealed in the Gospel, with which whosoever is endued, hee is presented before [Page 330] God, [...], as the Apostle speak­eth, Col. 1. 22. that is, holy and unblameable; & qui nul­lius criminis possit postulari, one that can be reproved and blamed of no fault. And I add, what can a man wish and desire more for full perfection?

THe third proofe of Scripture, proving that we, by 3 The third pla [...]e of Scr [...]p­ture, tha [...] the iust [...]d are perfectly holy and [...]ighteo [...]s in g [...]ds sight, is Colos 1. 28. & [...]. 10. being cloathed with Christs righteousness, are not only truly made righteous, but also perfectly holy and righteous in the sight of God freely, is Colos. 1. 28. and 2. 10. where, when the Apostle in the first place hath shewed, in his own example, what is the proper office and duty of all Ministers and Preachers of the Gospel generally; namely, to labour every where, to present every man perfect in Christ Iesus; presently hee addeth in the next chapter, in way of application unto the Colossians, that were by his labour converted, saying, And yee are complete in him, which is the Head of all principalitie and power: where we are to mark, that he saith not, that being ingraffed into Christ, you shall bee complete hereafter in time to come; but, now in the present time, yee are full, complete, and perfect, not by your owne doings, but freely; because you are the members of such an Head, that is the Head of all principalities and powers, rich enough to make you also, without your owne doings, rich in all ful­ness and completeness of his own sufficient fulness, freely and perfectly. Of which place of Scripture the learned Interpreters speak worthily thus: Est au­tem sententia valdè insignis, digna quam omnes pii sem­per in conspectu habeant, &c. that is, This is a very no­table saying, worthy that the godly should have it al­wayes in their sight. For, first, it teacheth very cleerly [Page 331] of Justification before God; for it shewes (saith Cal­vin) that the essence of the Godhead, that is in Christ, doth herein profit us, that being in him, nos quoque per­fecti sumus, we also are perfect: As if he said, That the whole Godhead dwels in Christ, is even for this cause, That having gotten and attained him, we have and pos­sess full perfection; because with one oblation of himselfe he hath made perfect continually, and for ever, all them that are sanctified.

Therefore they doe a twofold or double wrong to God, that rest not in Christ alone. For beside that, that they derogate from the glory of God, by desiring some­thing more than his perfection: And moreover, they are ungratefull and unthankfull, that they seek from elsewhere, that which, being in Christ, they now have already: And what have we now already? Even that which these learned Expositors testifie in another place, namely, upon those words of the Apostle, That I may know him, and the virtue of his resurrection, saying thus, For in this virtue of his resurrection all things are bestowed upon us: As,

First, justitiae acquisitio, the attaining of righte­ousnesse. 1

Secondly, abolitio peccati, the abolishing of sin. 2

Thirdly, liberatio à reatu, freedome from all guilt 3 and punishment.

Fourthly, mortis victoria, victorie over death. And 4

Fifthly, spes beatae immortalitatis, assured hope and 5 expectation of blessed immortalitie. And what can a man wish more? And therefore sound is the conclu­sion of these faithfull Dispensers of Gods mysteries, upon those words of the Apostle, For in him dwelleth the fulnesse of the Godhead bodily, saying after this man­ner, [Page 332] Nulla igitur aliare post Christum nobis opus est, &c. that is, After we have gotten Christ, we have need of no other thing; for he that hath Christ, hath all things; In Christ wee have all th [...]gs and hee that by faith is ingraffed into him, hath no need to seek for wisedome, or righteousness, or per­fect freedome from elsewhere; per eundem enim plenè perficitur, & justificatur; that is, because by him he is fully justified, and made fully perfect, that is (as I say still) perfectly holy and righteous in the sight of God freely.

And this is Christs full satisfaction that is wrought fully in us, and upon us by Christ, which many talk of, but few understand, even as little, as they know what is meant by Gods forgivenesse: for because God made man perfectly holy and righteous, at the first, and there­by a complete creature, his justice is not satisfied, un­till he sees his creature as perfectly holy and righte­ous Gods iustice is not satisfied, [...]ll he see us perfectly holy and righteou [...]. in his sight, as he made him at the first: but none can undertake to bring this to passe but Christ; and therefore he undergoing for us, and overcomming that punishment of Gods justice, that wee should have borne, and conveying, by the power of his im­putation, that justice and perfect righteousness that he fulfilled for us, to be in us, and upon us in Gods sight, hath thus by his death fully wrought by himselfe alone, whatsoever the perfect justice of God requires to be in us; and so hath fully satisfied the justice of God, by making us perfectly holy and righteous in the sight of God freely. And thus we being in Christ made, as the Apostle saith, complete in the sight of God, the justice of God is fully satisfied: so that although the death of Christ, satisfying for us, be without us in Christ; yet the virtue, fruit, and power of that sa­tisfaction [Page 333] is in us, making us perfectly holy and righteous, and fully complete in the sight of God freely.

And therefore it is well observed of the faith­full Dispensers of Gods mysteries aforesaid, saying, concerning the death of Christ, after this manner: Quoties de morte Christi loquitur Scriptura, fructum pre­tiumque illius in nobis statuit; that is, as often as the Scripture speaketh of the death of Christ, it doth place and set the fruit and price thereof in us; because (say they) by it,

First, à sordibus nostris mundati sumus, we are made 1 clean from our foulness.

Secondly, restituti in justîtiam, we are restored into 2 righteousness.

Thirdly, Deo reconciliati, wee are reconciled to 3 God.

Fourthly, per eam redempti, by it wee are re­deemed. 4

Fifthly, janua vitae aperta, the gate of life is opened 5 unto us. And,

Sixthly, and lastly, vita acquisita est, everlasting 6 life is gotten and attained. Can we ask any more, to bee full, complete, and sufficiently righteous in the sight of God? seeing in the two first points consisteth full satisfaction to God, namely, that by the death of Christ we are made cleane from our sins, and restored into righteousness? And therefore it is aptly said by that reverend Antagonist against the Pa­pists, Doctor Abbot against Bishop, That our justifica­tion Doctor Abbot [...] against Bishop. is our satisfaction before God. For declaration whereof (saith he) it is to be observed, That sin consisteth partly in commission, partly in omission, partly in doing [Page 334] that which we ought not to doe, partly in not doing that which we ought to doe; satisfaction for sin must serve to acquit both the one, and the other; It must take away what we have done, and supply what we have not done, or else it cannot be called a satisfaction. But so doth our Justifi­cation; it abolisheth, though mystically, yet truely, all our sins from before God, and so (as it was said be­fore) makes us clean from all our spirituall foulness; and, secondly, restores us into righteousness, so that we are made perfectly holy and righteous in the sight of God freely; and so the justice of God in us is fully satisfied, because we are made complete in the sight of God, and sufficiently righteous. But that we may not [...]ow too long in this sea of happiness, let us proceed to the next place of Scripture.

THe fourth proofe of Scripture therefore, proving 6 The fourth Scripture pro­ving the per­fect condition of the justified children of God, is H [...]b. 10. 14. that we, by being cloathed with Christs righteous­nes, are not onely truely made righteous, but also per­fectly holy and righteous in the sight of God freely, is Heb. 10. 14. where the Apostle saith, For by one offe­ring hath Christ made perfect for ever them that are san­ctified. If they be once by him alone made perfect for ever, who may presume to add any thing to these per­sons, Nothing can be added to our righteous­nesse. to make them one jot more perfect in the sight of God? For the better understanding whereof, let us marke the circumstances of the place, which doe much enlighten the matter. For, comparing the Sa­crifices of the Old Testament with that one Sacri­fice of Christ, offered up by himselfe, in the New Te­stament, he sheweth, That although the blood of Buls and of Goats, being but types, and figures, and sha­dowes of the good things to come, are of such force, [Page 335] as sprinkling the unclean did sanctifie them to the pu­rifying of the flesh, so that the sacrifice being done and performed, they went away clean from all their sins; yet notwithstanding those Sacrifices were so weak, that they could not bring perpetuall and conti­nuall quietnesse of conscience: so that when they felt themselves to slip again, and to fall into new sins and infirmities, they were fain to bring new Sacrifices to renew their peace of conscience: and why? because it was impossible that the blood of Buls, and of Goats, being but shadowes of the truth, should take away sin, and make the commers thereunto perfect; for so the figures and shadowes should goe away, at least in out­ward appearance, with the glory belonging and reser­ved as due unto the substance it selfe. But when Christ, the truth it selfe, came, signified by those fi­gures, and did fully exhibit himselfe to performe fully the truth that was represented in those figures; Then the blood of Christ, who through the eternall spi­rit offered himselfe without spot to God, did so fully purge and purifie our consciences from dead works to serve the living God, that now there is no need of any more Sacrifice for sin, because God doth not so much as remember our sins any more, Heb. 10. 17. 18. And Heb 10. 17, 18. why? because with that one offering of himselfe hee hath made perfect for ever all them that are sanctified. The new Te­stament pas­sing the Old in foure cir­cumstances. Where let us marke the full perfection of the New Testament above the Old, here compared the one with the other, and the New passing the Old in foure cir­cumstances.

First, he saith not inchoatively and imperfectly, as 1 it is said of the Old Testament, that it made nothing perfect, Heb. 7. 19. but perfectly.

Secondly, he saith not, that he will make perfect, 2 but, he hath made perfect; signifying, that this perfect making of us righteous in the sight of God, is alrea­dy perfectly done.

Thirdly, not for a season to be by intercourses of­ten 3 renewed with new Sacrifices (as the Papists doe counterfeit in their Masse;) but perpetually and conti­nually. And,

Fourthly, not onely for long times, as whole yeers, 4 and such like; but for ever and ever, as the doctrine of our Church speaketh. Thus hath Christ made all his children and Church righteous, quarto modo, that Christ hath made us righ­teous quarto modo. is, omnes, solos, & semper: first, omnes, all that are sancti­fied: secondly, solos, only they that are sanctified: and thirdly, semper, he hath made them perfectly righte­ous, continually, and for ever. Hence he is called Mel­chisedec, that is, the King of righteousnesse, because he makes all his subjects thus righteous: secondly, none but his subjects only: thirdly, all his subjects are made perfectly holy and righteous, from all spot of sin in the sight of God, only and for ever. And therefore did the Prophet Daniel, ch. 9. 24. prophesie of Christ, That at his comming he should not onely make an end of sin, but also bring in an everlasting righteousnesse; that is, making the children of God perfectly righteous from all spot of sin in the sight of God, for ever and ever.

Hence we see the reason why the learned doe pro­nounce the justified children of God to be not only fully and completely, but also sufficiently righteous before God. For if the child of God be thus com­pletely and perfectly righteous in the sight of God, then he is sufficiently righteous in the sight of God: [Page 337] but if he be not sufficiently righteous, then is he not perfectly holy and righteous in the sight of God. But that the justified child of God is, above his sense and feeling even sufficiently, righteous in the sight of God, is plainly testified by God himselfe, 2 Cor. 12. where 2 Cor. 1 [...]. we may see, that Saint Paul, feeling the remnants of corruption hanging upon him, and not only doubting (as the circumstances of the place shew) that he was not sufficiently righteous in the sight of God, but also grieving at the same; and therfore praying thrice, that is oftentimes to God against the same; God answered him, saying, My Grace (viz. of Free Justification, the Grace of graces called often the Grace of God, and gift by Grace, Rom. 5.) is sufficient for thee; that is, makes thee Rom. 5. sufficiently & perfectly righteous from all spot of the remnants of thy corruptions in my sight freely: and then adds the reason why he should be content with this rich grace of Free Justification, saying, For the power of my grace of Free Iustification is manifested and made perfect in thy weaknesse; because if thou hadst not weaknesse and corruption in thee, thou shouldst have no need of my grace of Justification: but in that I make thee, from all those infirmities which thou see­lest to hang upon thee, sufficiently and perfectly righ­teous in my sight freely, herein my free Grace of Justi­fication is greatly magnified, and glorified. Which reason did so greatly content Saint Paul, that he said, Very gladly therefore will I rejoyce rather in mine infirmi­ties: what, simply? no, but that the power of Christs grace, making me thus sufficiently and perfectly righ­teous in the sight of God freely, may dwell in me. Thus we may see how true that saying of Calvin is, of Justi­fication in another place, That Justification finding us [Page 338] naked of our own righteousnesse, doth so cloath and enrich us with the righteousnesse of Christ, that the saying in Luke 1. 52. is fulfilled, Hee filleth the hungry [...] 53. with good things: for Paul hungring after his owne in­herent righteousnesse, when his own inherent righte­ousnesse could never have made him sufficiently and perfectly righteous in the sight of God, is sent away filled with the power and rich grace of Christ, making him sufficiently and perfectly holy and righteous from all spot of sin in the sight of God freely. Which treasure (saith Luther) Esaiah inwardly considering did in the tenth of his Prophecy say: The consumption de­creed shall overflow with righteousnesse: as if he had said, Faith which is a briefe and summary fulfilling of the Law, tanta justitia credentes replebit, that is, shall reple­nish the Beleevers with so great righteousnesse, ut nulla alia read justitiam opus habeant, that they shall not have need of any other thing, to make them more righteous. Rom. 10. 10. Which Paul also doth testifie Rom. 10. saying, For with the heart man beleeveth unto righteousnesse; where­by he hath no need of works to make him righteous in the sight of God; sed omni bono repletur, vereque filius Dei efficitur, that is, but is replenished freely with all goodnesse, and truely made the Son of God, Iohn 1. 12. Iohn 1. 12.

Yea, that the true Beleever is made sufficiently and perfectly righteous (because he is by Free Justification thus freely replenished with all righteousnesse in the sight of God) is likewise plainly taught, and cleerly testified in the doctrine of our Church, taught by the Doctrine of our Church in the Sermon of the resurrec [...]i­on. first Restorers of the Gospel in this land, saying in the Sermon of the Resurrection of Christ after this man­ner; It had not been enough to be delivered by his death [Page 339] from sin, except by his resurrection wee had beene endued with a perfect and everlasting righteousnesse, whereby the true righteousnesse, looking downe from heaven, is in most liberall largenesse dealt by the holy Ghost upon all the world; by whose assistance wee be replenished with all righteous­nesse, &c. Doubt not of the truth of this matter, how great and high soever these things be: it becommeth God to doe no little deeds, how possible soever they seeme to thee. And no marvell that Justification makes us so suf­ficiently and perfectly righteous in the sight of God, seeing David calls it hereupon a great and plentifull Redemption, Psal. 130. 7. And Paul calls Free Justifi­cation, Psal. 130. 7. The receiving of the abundance of Grace, and of the gift of righteousnesse. Rom. 5. 17. raigning in righte­ousnesse Rom. 5. 17. unto eternall life through Iesus Christ our Lord, verse. 21. And although it is true, that the children Verse 21. of God may bee called Saints to menward for their sanctification; yet the true cause that makes them Iustification maketh Saints to God [...]ard. Saints in the sight of God, is Justification; because by it alone, they are made thus sufficiently and per­fectly holy and righteous, from all spot of sinne, in the sight of God freely, by the blood of Christ only: as the Apostle to the Hebrewes plainly testifieth, saying, Wherefore Iesus that he might sanctifie the people, that is, make them Saints, that is, perfectly holy and righteous with his own blood, suffered without the Gate. Then let us not give this precious name of Saints principally to our own holy walking by sanctification, but to the blood of Christ in our Justification; because sanctifica­tion is so farre from being the cause of making us Saints to Godward, that properly it doth but declare that we are Saints to manward: wherein men are much and often deceived, taking them for Saints which are no Saints.

But the right rule is that which Luther giveth, saying thus: When I was a Monk I did oftentimes most heartily Luther in Gal. 5. 18. wish, That I might once be so happy, as to see the conversati­on and life of some Saint or holy man: But in the meane Luther decei­ved in his opi­nion of Saints. time I imagined such a Saint, as lived in the wilderness, abstaining from meat, drink, and living only with rootes of hearbs, and cold water, which laboured to attaine such perfe­ction, that they might be without all feeling of temptations and sins: and this opinion of these monstrous Saints, I had learned, not only out of the books of the Sophisters, & School­men, but also out of the books of the Fathers, as Hieron, and such like: But now in the light of the Gospel we plainly see, who they are whom Christ and his Apostles call Saints, not they which live a sole and a single life, or in outward ap­pearance do other great and monstrous works; or such only as are canonized in the Popes Kalendar for Saints in heaven: But they which being called by the sound of the Gospel and Baptized, doe believe that they be justified and clensed by the death of Christ. So Paul every where writing to the Christians, calleth them Saints, holy, the children and heirs of God, and such like. Whosoever therefore (saith he) doe beleeve in Christ, whether they bee men or women, Al [...] bel [...]evers are Saints. bond or free, are all Saints: not by their own works, but by the works of God, which they receive by faith. To conclude (saith he) they are Saints through such an holinesse as they freely receive; not through such an ho­linesse, as they themselves have gotten, by their own in­dustry and good works. Where we see that he ascribeth all the cause of being Saints unto their Justification; although he shewes afterwards, That sanctification un­seperably follows Justification, and declares the same: For thus he saith further, So Ministers of the Word, the Magistrates of Common-Weales, Parents, Children, Ma­sters, [Page 341] Servants, all are true Saints, if first, and before all things, they assure themselves that Christ is their wis­dome, righteousnesse, sanctification and redemption. Se­condly, if every one doe his duty in his vocation, accor­ding to the rule of Gods Word; and obey not the flesh, but represse the lusts and desires thereof, by the Spirit, in some measure; though not all in like measure. And against the corrupters of this order and doctrine hee pro­nounceth an Anathema thus: And let him bee holden accursed, whosoever shall not give this honor unto Christ to beleeve, that by his death and word, he is Iustified and sanctified, and so made a Saint; for can we rejoyce in this precious name, with greater glory to Christ, than to ascribe it to the blood and righteousnesse of Christ? and with greater assure [...]nesse and fulnesse to our own selves; than to that meanes, by which we are made complete, and perfectly holy and righteous, from all spot of sinne in the sight of God freely?

Nay, if we will rejoyce in that which God speaketh, he gives us, in this glory of Free Justification, yet greater matter of rejoycing: not being content in this happy state of his own righteousnesse, to call us Saints, holy ones, and the righteous every where in his word; but also being translated by this benefit God calleth the justified by the name of righteous­nesse it selfe. into Christ, hee calls us, in a wonderfull vehe­mencie of our excellent perfection, even Righteous­nesse it selfe; and not simply righteousnesse it selfe; but the righteousnesse of God, as the Apo­stle testifieth, 2 Cor. 5. 21. saying, Hee that knew 2 Cor 5. 21. no sinne was made sinne for us: but wherefore, or to what end and purpose? That we being translated into him, might bee made, The righteousnesse of God. Where we see that the Apostle is not content to say, that [Page 342] we are made righteous, no nor prefectly righteous, but by a vehement speech, that which is farre more even the righteousnesse of God: being a figurative speech, when wee are not content to use the Concrete; but to expresse the excellent perfection of a thing, we use the Abstract: as to say, hee is not only patient, but very patience it selfe; or not only very meek, but even meeknesse it selfe; so saith the Apostle, that wee are made even the righteousnesse of God: the Chrysost. in 2. Cor. 5. 21. excellency of which speech Chrysostome perceiving, bursteth forth with this just admiration, saying, Qualis sermo? quaemens ista commendare poterit? that is, what a saying is this? what understanding can sufficiently com­mend & set it forth? For (saith he) he hath made the righ­teous one, a sinner, that he might make sinners righteous. Nay, he saith not so neither, but that which is far more, for he is not content to name the qualifying, but as it were the very substance it self; for he saith not, he was made a sinner, but sin: and hee saith not, that we might be made righteous, but Righteousnesse it selfe: yea, and the Righteousnesse of God: for it is of God, shewing that it hath no spot or stain in it, from whence all sinne vanisheth away: as also that God wholy performes it, thereby declaring the magni­ficence of the gift. What can be spoken more excel­lently of this passing excellent new creation? for fur­ther proofe whereof; hence wee may see the cause, why God having justified Abraham, he is not content to call him righteous; but even righteousnesse it selfe; saying, Esay 41. 2. Who raised up Iustice or righteousnesse Esay 41. 2. from the East, and called him to his foot? Is it not quid­dam stupendum, that the most perfectly righteous God, should call a mortall man not only righteous, but righteousnesse it selfe? is it not a most dangerous [Page 343] thing to extenuate and darken this glorious benefit? or can any mortall man extoll and dignifie this happy condition sufficiently? no, but because it is the im­mediate work of God, it passeth the reach both of men and Angels.

But thus much shall serve, pro meo modulo, of this first point, shewing the excellency of this second part of Free Iustification, namely, that this cloathing us with the righteousnesse of Jesus Christ, doth make us fully, completely sufficiently, and perfectly holy and righteous, from all spot of sin, in the sight of God freely.

CHAP. XII. That the justified children of God, are so perfectly and ex­cellently righteous before God, that they are made glorious in the sight of God.

THE second point shewing the exceeding excellency of Free Iustification is, That they are thereby made so perfectly clean, from all spot of sinne, and so perfectly holy and righ­teous; That before God they are made glorious, and doe, though mystically in respect of outward sense and contrary feeling, yet inwardly and truly shine glori­ously in the sight of God; as it is evidently testified from Gods own mouth by many Scriptures, and unani­mous consent of all the best Dispensers of Gods Mysteries: the principall and chiefe whereof I will briefly recite.

The first place of Scripture, is that notable prophe­sie, 1 The first place of Scripture proving, that the justified children of God are made glorious in the sight of God, is Psalm. 45. Psal. 45. Where under the Figure of Solomon mar­rying the King of Egypts daughter; it is plainly pro­phesied, That Christ Iesus comming to marry unto himselfe the Church of the Gentiles, to make her his Queen, and a fit Bride for his own selfe, doth first cloath her with the wedding-garment of his own righ­teousnesse, called in the ninth verse, The Vesture of the Gold of Ophir; saying thus, On thy right hand doth stand the Queen in a Vesture of the Gold of Ophir: and then presently adds thereupon, That hereupon, shee is all glorious within, where we are to mark, That though he saith, within: that is, mystically to us-ward, and in­wardly and spiritually to God-ward; yet she is not on­ly glorious, but also all glorious within: and to shew that the wedding-garment of his own righteousnesse, is the cause of all this perfect gloriousnesse, he presently ad­deth; for her cloathing is of wrought gold, verse 13. Verse 13. whereby she enters with joy into the Kings Palace, that is, into the Kingdome of heaven; which is not meant, the kingdome of glory above, but the joyfull and glorious The happy est [...]re under the Gospel is called the Kingdome of Heaven. state of the Church under the time of the Gospel; which in the new Testament, (as Calvin well noteth) for the full revealing of the Treasures of Christ, by which we enter, even as it were, into the secret closets of heaven, is called every where the Kingdome of Heaven.

The second place of Scripture not only confirming, 2 but also explaining, and cleering all this to bee veri­fied upon the Church of the Gentiles, is that to the Eph. 5. 25, 26, 27. Where S. Paul being an elect vessell sent forth purposedly to deck the new Bride of the Ephes. [...]. 25, 26, 2 [...]. Gentiles with this wedding-garment of Christs righ­teousnesse, shewes that Christ giving himselfe for us, [Page 345] hath made us so cleane, that he makes us hereby to himself, that is, though mystically to us, yet spiritually and truly to himselfe, a glorious Church (mark a glorious Church) or Congregation: but how, or wherein glori­ous? he shewes how, saying, not having now in this pre­sent time, one spot or wrinkle of sin; this is very glorious indeed: but is there all? no, nor any such thing; this is more glorious: but is there all then? no, But makes her so holy, that she is unblamably holy; This is exceeding glori­ous indeed: Thus hath Christ made us to himselfe a glo­ous Church. Whereupon we may see the truth of that saying of Chrysostome upon the like place of Scripture, Chrysost. vpon Colos. 1. 22. Colos. 1. 22. saying: non peccatis solum liberavit, &c. sed gloriosos & illustres reddidit, that is, He hath not only freed us from our sinnes; but also hath made us shining bright & glorious: Which to be truly wrought upon us, in the sight of God by our Justification, Master M. Downham in his Christian Warfare upon Iustification. Downham in his Christian Warfare upon Justification, cleerly testifies, saying, The bright shining Sun of righ­teousnesse, hath made us freely so perfectly righteous, that in him we also shine gloriously in the sight of God. And Two Reasons why wee are glorious in Gods sight. no marvell, for these two evident reasons.

The first strongly pressed by Paul himselfe, who comparing the glory of the Law with the glory of 1 the Gospel, sayth, If the ministration of death written with letters, and ingraven in stones was glorious, so that the children of Israel could not stedfestly behold the face of Moses, for the glory of his countenance, which glory was to be done away; How shall not the ministration of the spi­rit be more glorious? For if the ministration of condemna­tion was glorious, much more doth the ministration of righteousnesse exceed in glory. Where wee are to mark, that if the administration of the riches of the Gos­pel [Page 346] be so glorious, how glorious are the riches them­selves? and how glorious must they needs bee that possesse, have, and enjoy those riches? As more parti­cularly, If the administration of this righteousnesse exceed in glory; How doth this righteousnesse it selfe exceed in glory? and then how unfallibly must they that are cloathed with the same, needs exceed in glory? yea, the glory of the shining of Moses face, and the glory of the Law it selfe, the administration where­of made the face of Moses so to shine, is (as the Apostle saith) no glory in comparison of this excellent glory.

The other reason is that which is before testified, by 2 Calv. in Iob 15. 16. Serm. 59. Calvin, and is grounded upon invincible divine reason, That if the righteousnesse of the Angels be excellent, & makes them in truth gloriously righteous; how glo­rious must wee needs bee in the sight of God, that (saith he) have a more than Angelicall righteousnesse in us? Because, al [...]hough wee daily feele our selves filthy and loathsome, by drinking up iniquitie like water; yet God taking in hand to make us, above our sense and feeling, righteous from the same in his sight; doth cloath us with the righteousnesse of his sonne Iesus Christ, which farre surmounteth the righteous­nesse of the Angels. A lively figure of this our glo­rious state and condition by Christ in the sight of God, was the Ark, which had not only a cover called the mercy-seat, made all of pure gold; which was a Type of Christ, who was all purity and perfection it Babington in Exod. selfe: but also the Arke which the mercy-seat covered, being a Figure of the Church, although it was made The Arke a lively type of our glorious state. of fine Shittim-wood, signifying our sanctification: yet, besides this it was covered all over, both within and without, with the same beaten gold, that the mercy­seat [Page 347] was made of: Whereby it appeared in view, both within and without, as glorious as the mercy-seat it selfe: So are we cloathed, both within & without, with Christs perfect righteousness, whereby our sins being a­bolished out of Gods sight, we are made both within & without, even wholy, exceeding glorious in the sight of God. And therefore, it is truly testified by Master Smith writing upon Psal. 51. verse 7. Upon those Master Smith upon Psa. 51. 7. words, Wash thou me, and I shall be whiter than snow: That when a man is washed from his sinnes by faith in Christs blood, then he is made of a most vile and loathsome sinner, and filthy unclean limb of the Devil, a blessed member of Iesus Christ, beautifull and glorious in the eyes of God, being covered in Christs righteousnesse: Whereof hee makes this worthy use, saying, That this should there­fore be a surpassing comfort to Gods children, That although they seeme vile, base, and miserable in the blind eyes of sinfull men, who thereupon despise, scoffe, and contemn them; yet to remember that because they are washed in the blood of Christ, and cloathed with the most pure robe of Christs righteousnesse, they are even in this life, in so blessed and so excellent state and condition, that they are most faire, most lovely, beautifull and glorious in the eyes of God our heaven­ly Father.

So that in truth the Sun doth not shine more glo­riously in our eyes, than the Church and true children of God, in this righteousnesse of Christ, shines glori­ously in the sight of God, as is cleerly illustrated by Revel. 12. 1. Shewing the glorious con­dition of the Church. that lively Icon expressed, Revel. 12. 1. Which every child of God should have as a bright looking glasse before their eyes, to see therein how gloriously the Bridegroom Christ Jesus hath decked their soules, [Page 348] with the wedding-garment of his own righteousnesse, as with the Vesture of the gold of Ophir; and although they cannot look much in other looking-glasses without A true and godly looking­glasse to be of­ten used of Christians. danger of pride and vanity; yet this will humble them; and therefore they should never leave looking in this glasse, untill they begin to rejoyce, for this glorious state, with joy unspeakable and glorious, [...] Pet. 1. 8. And 1 Pet. 1. 8. this it is: And there appeared a great wonder in heaven, a Woman cloathed with the Sunne, and the Moone was under her feet, and upon her head a Crowne of twelve Starres.

First, observe, that it is not simply a wonder, but a [...] great wonder; so great, that a naturall man cannot conceive the mystery of it, but this glory from hea­ven, is ready to strik him more blinde, as it did Paul himselfe at the first, Act. 26. 13. & 8. 9. of which he al­so, Acts 26. 13. and 8. 9. when the skales were fallen from his eyes, said, Be­hold yee despisers and wonder, and vanish away, for I will work a work (of free Justification, ver. 39.) in your dayes, which yee shall not beleeve, though a man would declare it unto you, Act. 13. 41. Yet, it is such a great wonder, that Acts 13. 41. it makes the children of God, that by the spirit do dis­cerne the deep things of God, 1 Cor. 2. 10. 11. 12. to be 1 Cor. 2, 10, 11, 12. [...]avished with joy and wonderment Ier. 33. 8. 9.

Secondly, where is this wonder? In heaven, that is, Ier. 33. 8. 9. 2. in the joyfull time and state of the Gospel, fully revea­ling the treasures and mysteries of Christ; called there­fore, especially for the full revealing of the glory of Free Iustification, every where in the new Testament, the Kingdome of heaven, Mat. 11. 11. 12. Mat. 11. 11, 11. 3

Thirdly, what appeared? A Woman, that is, gene­rally the true milirant Church, but particularly every true beleever; because they are married to Christ [Page 349] by true faith as truly, as any woman can bee married unto her husband, Hos. 2. 19. Hos. 2. 19. 4

Fourthly, what is said of this Woman, amicta Sole, shee is cloathed with the Sunne, namely, that shineth in the Firmament: that is, spiritually cloathed with this perfect righteousnesse of Christ, which swallow­eth up, and utterly abolisheth all the shadowish dark­nesse of her sins; and makes her to shine in perfect holi­nesse and righteousnesse, as gloriously in Gods eyes, as the bodily Sun shines gloriously in our eyes, when he shineth in his brightest hue: Thus hath Christ made her to himself a glorious Church, Ep. 5. 27. For which the Go­spel Eph. 5. [...]7. teaching this, is said to exceed in glory, 2 Cor. 3. 9. 2 Cor. 3. 9.

Fifthly, and hath the Moone under her feet; by the Moone is meant two things; first our own righteous­nesse, 5 By the Moone is meant first our sanctifica­tion under our feet. 1 even of sanctification, which as it is like the Moone, because it is spotted and changeable; so we must have it under our feet in two respects, as Marks to discern, that wee are cloathed with the glorious Sunne of Christs righteousnesse.

First, wee must have it under our feet, by making no account of the righteousnesse of our sanctification before God, by reason, and in comparison of the wed­ding-garment of Christs righteousnesse, which is the Sunne that we are so gloriously cloathed withall; so that wee must make it no part of our wedding­garment, but have it, in that respect, under our feet, that is, count it as Esay did, as a menstruous cloath, Esay 64. 6. and as dung meet to lie under our feet; as Paul did, saying, I count all things losse, and doe judge them to bee dung, that I may be found in Christ: how? no [...] ha­ving mine own righteousnesse, which is of the Law, which the learned expound to be our righteousnesse of works [Page 350] wrought according to the law, not onely before our Justification, but also our righteousnesse of sanctifica­tion, wrought according to the law of God after our Justification. But in what then would Paul be found? Onely in the righteousnesse which is through the faith of Christ, even the righteousnesse which is of God by faith, Phil. 3. 8, 9. Quasi dicat (say the learned) pro nihilo ha­beo Phil. 3. 8, 9. meam justitiam, modo mihi contingat vera justitia; that is, I count my righteousnesse as nothing, so that I may be found in the true righteousnesse; because (as Chrysostome saith) When the Sun shines, it is but losse to Chrysost. in Phil. 3. 8, 9. sit by a candle light. Why? because (saith he) Dei est justitia, it is Gods righteousnesse, it is wholly a gift from God. But the gifts of God doe passe and ex­cell the weak good deeds that we doe by our labour, magna mensura, in a great measure.

Secondly, this Moon must be under our feet, be­cause our life is like a continuall walking in this world, as it were in a darke night; and therefore we must have the light of our sanctification, flowing from our Justi­fication, as the light of the Moon doth come from the Sunne, to direct our feet in this dark world; and to give light, as the Moon doth, to other men walking in the dark night of this world, that they may see our good works, and glorifie our Father which is in heaven. And this is the second mark, shewing that we are mystically cloathed with the glorious Sunne of Christs righte­ousnesse; because this sanctification flowes infallibly from our Justification, as the light of the Moon comes from the Sun.

Again, the Moon signifies also the riches, honours, dignities, profits, and pleasures of this world; which being changeable and unconstant as the Moon, the ju­stified [Page 351] children of God have them under their feet, The justified have the varia­ble riches of this life under their feet, sig­nified by the Moon. as it were; because being cloathed with the glorious Sunne of Christs righteousnesse, and thereby discern­ing the worth of the heavenly riches, they set light of these earthly glories, shining to the dark world like the Moon; and doe tread them under feet, using them as if they used them not, being ready to leave all, for the further advantage and advancing of the heavenly riches, and for the glory of God. Thus Moses, being come to yeeres of discretion, refused to be called the Son of Pharaoh's daughter; and chose rather to suffer adver­sitie with the people of God, than to enjoy the pleasures of sinne for a season: Esteeming the rebuke of Christ greater riches than the treasures of Egypt. Why? Because he had regard to the recompence of the great reward of the unsearchable riches (as Saint Paul calls them) of the Gospel. So the Christians in the Primitive Church suffered with joy the spoiling of their goods, knowing in themselves (by being cloathed with the glorious Sunne, and wedding-garment of Christs righteousnesse) that they had in heaven a better and more enduring substance. And this is the very Head of our sanctification, and the third mark, shewing, that we are the woman in heaven cloathed with the Sun.

Sixthly, and lastly, this woman, or Bride, hath upon her head (to signifie what an heavenly Queen she is) a Crowne of twelve starres; that is, she hath, for a fourth marke, the doctrine of the Gospel delivered by the twelve Apostles, and preached by Gods faithfull Mi­nisters (which are called starres in highest account) as her Crowne, counting them as her chiefest and highest ornament, and saying with David, It is more to be desired than gold, yea, than much fine gold, and sweeter also than [Page 352] the honey, and the honey-combe. And in keeping the same she knowes that there is a great reward, Ps. 19. 10, 11. Psal. 19. 10. 11. And this is the fourth marke, that we are the woman in heaven cloathed with the Sunne: and he that is thus glorious to the eyes of men, by having the Moon un­der his feet, and is also thus glorious in the eyes of God, by being cloathed in his sight with the glorious Sun of his Sons righteousnesse, must needs be a great wonder to the world; because he is a wonder and admi­ration for beauty and glory, even in the eyes of God: for which cause God crieth out, doubling his word of admiration and wonder, saying, Behold, thou art faire, my love: Behold, thou art all faire, and there is no spot in thee, Cant. 4. 1, 7. Which admiration of Christ Cant. 4. 1, 7. at the glory of his Church, is by Doctor Hall patheti­cally Doctor Hall. expressed after this manner, saying, O my Church, behold, in mine eyes, thus cloathed as thou art in my righ­teousnesse, oh how faire and glorious thou art! how a­bove all comparison faire and glorious! But the Pro­phet Esay, prophecying of the Kingdome and com­ming of Christ, expresseth this glory of his Church more gloriously, saying; The Moone shall be abashed, and the Sunne ashamed, when the Lord of hosts shall raign The Marginal Note in the Bible upon Esay 24. 23. in Mount Zion, and glory shall be upon his antient men, Esay 24. 23.

The meaning whereof the marginall note doth well expresse saying, after this manner, When God shall re­store his Church (which is chiefly verified in the full exhibiting of Christ to justifie the same, Dan. 9. 24. and so Dan. 9. 24. shall restore it to righteousnesse) the glory thereof shall so shine, and his Ministers which are called his antient men, that the Sunne and Moon shall be dark in comparison of the glory thereof. Which excellent glory of the [Page 353] Church Calvin doth yet more fully expresse after this manner, saying, When God shall make cleane his Church of her foulnesse and drosse (which he truly performes by Free Justification joyfully knowne) and so shall set up the Kingdome of Christ, so great shall be the magni­ficence and glory thereof, in restoring the people (to righ­teousnesse) that those things, which otherwise shine before men most gloriously, as the Sunne and the Moon, shall then bee darknesse. Is not this excellent and magnificent beauty and glory indeed?

And yet the Prophet Esay, not contenting himselfe herewith, but prophecying of the comming of Christ to heale the people of God of their sinnes, prophe­cyed yet further of more exceeding glory, saying, Moreover, the light of the Moon shall be as the light of the Sunne, and the light of the Sunne shall be seven-fold, as the light of seven dayes, in the day that the Lord bind­eth up the breach of his people, and healeth the stroke of their wound, Esay 30. 26. The meaning whereof is this, Esay 30. 26. explained. That, the light of the Moon, which is the glory of sancti­fication, forming us actively righteous to the eyes of men, by which (as it was said before) the children of God doe shine in this dark night of the world, as the Moon, Cant. 6. 9. shall be as the light of the Sunne, that Cant. 6. 9. is, farre more rich and plentifull than it was under the handfull of the old Church of the Iewes, and far more spaciously spreading to all nations: But the light of the Sun, that is, the glory and bright-shining of free Iustifica­tion, forming us passively righteous to the eyes of God, by which the children of God shine in the sight of God most gloriously as the Sunne, Cant. 6. 9. Ephes. 5. 27. Cant. 6 9. Ephes. 5. 27. shall bee sevensold. that is, most plentifully revealed, and perfectly wrought; and shine forth as seven sunnes up­on [Page 354] the Church, by the death of Christ, Dan. 9. 24, 25. Dan. 9. 2 [...], 25. by which many Prophets and Kings, and righteous men, have desired to heare the things that we heare, and have not heard them, Matth. 13. 17. Whereby (as it was sig­nified Matth. 13. 17. unto Paul in his conversion to the Gospel) such a light shined from heaven, farre surpassing the light of the Sunne, Acts 26. 13. as that it makes the chil­dren Acts 26. 13. of God to shine in the sight of God, as gloriously as the light of seven dayes; or as if seven Sunnes did shine forth together in them, and upon them. But when is this performed? In the day that the Lord shall binde up the breach of his people, and heale the stroke of their wounds; that is, when Christ, dying to abolish the sins of his people, and rising again for their full Justification, shall thus perfectly and gloriously heale the wounds of their sinnes; for by his stripes onely we are healed, Esay 53. 5. Dan. 9. 24. Esay 53. 5. Dan. 9. 24. The marginall note of the Bi­ble upon the place.

Whereupon it is truly testified by the marginall note upon this place, that when by the comming of Christ the Church shall be restored, the glory thereof shall passe seven times the brightnesse of the Sun. Which Calvin upon the same place expresseth yet more fully, saying, Calvin upon the same place Tanto Dei splendore illustrandos esse pios significat, &c. that is, he signifieth that the godly shall be enlighten­ed, and shine with so great splendor and glory, ut si coacerventur septem soles, &c. that is, if seven Sunnes should meet together, their brightnesse and glory The glory of Christian righteousnesse is unu [...]erable. would be farre lesse than the glory of Gods children. Which similitude, although it confirmes the saying of Saint Paul, that the righteousnesse of Christ admi­nistred unto us, doth bring upon us exceeding glory, 2 Cor. 3. 9. 2 Cor. 3. 9. and seemes unto the naturall eye uncredi­ble; yet the testimony of Luther is most true, saying, [Page 355] Thus we must magnifie the Article of the Christian righ­teousnesse, against the righteousnesse of the Law and works, albeit no eloquence is able sufficiently to set forth the in­estimable greatness thereof.

Hence it is, for this inestimable greatnesse of glory wrought, though mystically, yet truly and spiritually, upon the children of God by Justification, fully re­vealed and exhibited in the Gospel, Rom. 3. 21. that Rom. 3. 21. the state and condition of Gods children, under the time of the Gospel, is every where in the New Testa­ment called The Kingdome of heaven; which when it The estate and condition of the beleevers is called the kingdome of heaven, and why. but began to be preached, it suffered violence; and the vi­olent took it by force: for who would not presse with all violence into such free-given glorious righteous­nesse, so certainly placing us in the kingdome of hea­ven in this life, and in the kingdome of glory in the life to come? For which cause Christ himselfe testifi­ed of Iohn Baptist, saying, Verily I say unto you, Amongst them that are borne of women, there hath not risen a greater Prophet than Iohn the Baptist: Why? Because he pas­sed all the other Prophets by preaching, and sealing by Baptisme a fuller exhibiting of the glory of Free Ju­stification, by pointing to Christ, and saying, Behold, the Lamb of God that taketh away the sinne of the world, Iohn 1. 29. And was filled with joy inhearing the voice of the Iohn 1. 29. Bridegroome, that was now come to the Bride to effect the same, Iohn 3. 29. Whereby, even in his dayes, the King­dome Iohn 3. 29. of heaven suffered violence, and the violent took it by force. And yet notwithstanding, Hee that is least (saith Christ) in the kingdome of heaven, is greater than he, Matth. 11. 11. By which kingdome of heaven hee Matth. 11. 11. doth not meane the place of glory above, but the time from which Christ, groaning out his blood and life [Page 356] upon the Crosse, cryed out, that that which Iohn Bap­tist spake of, was finished, Ioh. 19. 30. namely, that the Iohn 19. 30. seventy weeks of yeers, whereof Daniel prophesied, that Christ should die to finish transgression, and to make an end of sinne, and to bring in everlasting righteousnesse, was now fully accomplished; because with that one offering of himselfe upon the Crosse, he hath made perfect forever all them that are sanctified, Heb. 10. Heb. 10. 14. 14. whereby (as Calvin truly saith) for the inestimable flowing store of grace, and the incomparable strength and glory that, above the dayes of Iohn, at length appeared in his resurrection, it is now not without cause said, that the heavenly Kingdome of God is erected in earth, for the bringing in of such an everlasting and glorious righteousnesse, as makes us in the sight of God per­fect forever; making also the true Beleever, that by the eye of faith, feeth and enjoyeth the same, to rejoyce with joy unspeakable and glorious, 1 Pet. 1. 8. 1 Pet. 1. 8.

Is not this state and condition justly and worthily called the Kingdome of Heaven? therefore Christ, speaking of the time of the Gospel, calls it every where the Kingdome of Heaven, saying, Mat. 22. The Kingdome of heaven, is like a certaine King which makes a marriage for his Sonne: the surpassing royalty of which marriage, is such and so great, that who­soever comes to the same in this glorious wedding­garment of the Bridegroomes righteousnesse freely offered, is in this Vesture, of the Gold of Ophir, mar­ried to this Royall Bridegroome, and is made his Bride, and Queen in this glorious robe of his own righteousnesse for evermore. Is not this state justly called the Kingdome of heaven? And is expresly testi­fied by S. Paul, saying, The Kingdome of God, is righte­ousnesse, [Page 357] and peace, and joy in the holy Ghost. And whosoever in these things, namely, in this Evangelicall righte­ousnesse, and in the peace that comes thereof (for being justified by faith; that is, made perfectly and thus gloriously holy and righteous from all spot of sinne in the sight of God freely, and passively, we have peace towards God, Rom. 5. 1.) and in the joy of the holy Ghost, serves Christ, (for this is the true service wherein Christ will only bee served, Phil. 3. 3.) he is Phil. 3. 3. acceptable unto God, and approved of men, Rom. 14. 17, Rom. 14. 17, 18. 18. This is the Kingdome of heaven, which the Lord of wisedome it selfe commands us first and above all things to seek, saying, seek yee first the kingdome of God: but if thou ask the way and gate how thou maystenter Quest. thereinto, he shewes thee also, saying, first, and be­fore all things seek Gods righteousnesse; for this Gods righte­ousnesse the gate to hea­ven. brings thee into his kingdome, placeth thee in his perfect love and favour, and causeth that all other necessary things for this life, as food and rayment fit for thy place, shall be even cast upon thee, Matth. 6. 33. Matth. 6. 33. Whereupon it is truly said of the learned Expositors, Est siquidem hoc regnum, regnum Christi, &c. That is, This Kingdome verily is the Kingdome of Christ; whereby he himselfe by his spirit and beliefe of the Gospel, reignes in the minds of his Elect: but how? justificans eos & salvans, justifying, and saving them: which gift of God, even Esay testified to be so great, Vt universam creaturam ad exul [...]andum & gratulandum provocet, that he provokes all creatures to rejoyce, and exult for joy, saying: Rejoyce yee heavens for the Lord hath done it; shout yee lower parts of the earth, Burst forth into praises ye mountaines, For the Lord hath re­deemed Jacob, and will be glorified in Israel; but how [Page 358] hath he redeemed Iacob? and how will he be glorified in Israel? namely, by putting away our transgressions as Esay 44. 22. 23. clarknesse, and our sinne as a mist, Esay 44. 22, 23. Pro­inde hoc regnum Christi, rectè caelorum regnum vocatur, &c. Therefore this Kingdome of Christ (say the learned Expositors) is rightly called the Kingdome of heaven; Viget enim in eo coelestis potentia, & omni terrenae incomparabiliter praestans, that is, for there reignes in it an heavenly power, and passing incompa­rably all earthly excellencie, whereby wee are freed from sinne and death, and doe enjoy eternall peace, and the abundance of all good things: not seeing our King, but yet worshipping him reigning in heaven, fide animi, with the faith of our soule believing his Gospel.

But what is it to believe his Gospel? these learned Dispensers of Gods mysteries, answer saying, credere Evangelio est gratuitam justitiam amplecti, that is, to beleeve the Gospel is to embrace the free given righteousnesse, making us perfectly, and thus gloriously holy and righteous, from all spot of sinne, in the sight of God freely. And this is the Kingdome of God, where­of Christ spake, when he sent forth his seventie Dis­ciples, Luk. 10. saying, Goe your wayes and say unto them, Luk. 10. The Kingdome of God is come neere unto you. But into whatsoever City yee shall enter, if they will not receive you, Goe your wayes out into the streets, of the same, and say, Even the very dust, which cleaveth on us of your City, we wipe off against you, And it shall be easier for Sodom, than for you: Notwithstanding know this, that the King­dome of God was come neere unto you. verse 9. 10, 11. verse 9. 10, 11.

O good Lord, if the sentence was so terrible in the mouth of the seventy Disciples before Christ had [Page 359] dyed, to effect this, how fearefull must it needs be now after he hath groaned out his blood and life upon the Crosse, saying, It is finished? and how happy and blessed are they that are Members and Citizens of his King­dome? but such Citizens were the Ephesians, when the Apostle said thus unto them, Now therefore yee are no more Strangers and Forreiners, but Citizens with the Saints, and of the houshold of God, Ephes. 2. 19. For yee Ephes. 2. 19.? are not come (saith the Author to the Hebrews) with the people of the Old Testament, unto the Mountain that might not be touched, nor unto burning fier, nor to blacknesse, and darknesse, and tempest, the sight whereof was so terrible, that Moses said, I feare and quake: But yee are come unto the Mount-Zion, and to the Citie of the living God, the celestiall Ierusalem, and to the company of innu­merable Angels, &c. The glory whereof made S. Paul to burst forth in such great thanksgiving, for the Justi­fied and converted Colossians saying; Giving thanks unto the Father, which hath made us meet or worthy to bee partakers of the inheritance of the Saints in light.

But how hath hee made us so meet and worthy? Quest. Answer, even in that he hath delivered us from the Answ. power of darknesse, and out of this present evill world, as he saith to the Gal. 1. 4. And hath translated us into the Gal. 1. 4. Kingdome of his deare Son, by the forgivenesse of sins, Whereby (saith Luther) we are translated out of sinne into righteousnesse, out of Gods wrath into his perfect fa­vour, out of death into life. For (saith he) when sinne is taken away, in the place of sinne succeedeth righteous­nesse, in the place of wrath grace and reconciliation, in the place of death life, and in the place of damnation sal­vation: Is not this a blessed Kingdome, and are not they in a truly blessed state and condition, that are Citi­zens [Page 360] in this Kingdome? for when a man is transla­ted out of sinne into righteousnesse, who sees not, All blessedness accompaineth the righteous­ness of Christ. that all blessednesse must needs follow thereupon; especially being so perfect a righteousnesse, making us so perfectly holy and gloriously righteous from all spot of sinne in the sight of God freely.

Hence it is, that Christ is called Melchisedec, That is, the King of righteousnesse and peace: and why? but because he makes all his Subjects above their sense and feeling that it may be by faith of his power, perfectly holy, and gloriously righteous in the sight of God freely; and so abounding in Peace and Joy for the same. Such a new people (saith Luther, writing against the Jewes, upon Daniel 9. 24.) and such a new Ierusalem is the holy Chri­stian Luth. on Dan. 9. 24. Church gathered, of Iewes and Gentiles. Hi cert [...] sciunt, &c. These certainly know, that by Jesus Christ, peccatum esse plenè abolitum, that their sinne is perfectly abolished, all prophecie and promise is ful­filled, and an everlasting righteousnesse is brought in. For he that beleeveth in him, all his sinnes are sealed up, made an end of, and abolished, & est in aeternum Iustus; and hee is made everlastingly righteous and for ever, for which wee need not runne to Jerusalem. For (saith he in another place:) In this Kingdome of L [...]th [...] on his Arga. before the Galath. heaven, we be made righteous, by the Christian righteous­nesse, which nothing pertaineth to the righteousnesse of the Law, or active righteousnesse: But this righteousnesse is heavenly, which wee work not, but which by grace is wrought passively in us, placing us in the Kingdome of heaven, where is no Law, no sin, no remorse or sting of con­science, no death, but perfect joy, righteousness, grace peace, life, salvation and glory: And thus is the Kingdome of heaven Righteousness, and peace, and joy in the holy Ghost, Rom. 14. 17.

CHAP. XIII. The Faith of Iustification strengthened.

NOw because the two soresaid enimies of Free Justification, namely naturall reason and unbeliefe, will bee objecting something against this second part of Free Justi­fication, to the darkning, and (if it can) to the utter frustrating of the same: Let us now add something for the strengthening of Faith against such objections: and they are only two, that I have at any time heard of: the first objection and last refuge of unbeliefe is this.

Yea, I am perfectly righteous, and a sinner also in Object. O [...] unbeliefe. the sight of God; for as God, beholdes me in Christ, he sees me perfectly righteous; but as he beholds mee in my selfe, he beholds mee a sinner, at leastwise in the imperfections of my sanctification: for as when Christ hung dying upon the Crosse, God saw him a sinner, by the imputation of our sinnes unto him, and yet notwithstanding saw him perfectly righteous also in himselfe: so doth he see us perfectly righteous in Christ, and sinners also in our selves: To which ob­jection, I answer.

First, generally that the scope of this Objection is Answ. to make the Arke and Dagon stand together, which by no meanes will be: but more particularly, I will first shew the weaknesse and falsitie of the two reasons, [Page 362] taking away the Pillars whereon it resteth, and then shew the absurdities of the position it selfe. And first of the later reason; which because it seemes to bee drawn from the Apostle, appeares to be the stronger; and therefore I will shew the true meaning of the Apostle, that we must hold too; and then wherein it is stretched upon the tenter-books, to conclude, that, which the Apostle meaneth not: For first although it is true, That as by the Almighty power of Gods im­putation, Christ was cloathed and (as Luther truly saith) inwrapped in our sins, as he was inwrapped in our flesh, and blood: So we by the same Almighty power of Gods imputation, are cloathed and inwrapped in Christs own righteousnesse: whereupon concurres this following agreement, That as Christ by Gods im­putation As Christ was truly a sinner and cursed; so is a Beleever truly just and blessed in him and by him. putation was made, not an imaginary sinner, but really a true sinner for us, and so truly and really suffered the curse of God, and true rending and tearing upon the Crosse, even unto true and reall death, for true sinne that God saw truly upon him: so we likewise by Gods imputation of Christs righteousnesse unto us are made, not imaginarily (as the Papists cavill) but, really and truly righteous from all spot of sinne in the sight of God freely, and so truly and really blessed; not to an imaginary life, for an imaginary putative righteousnesse (as the Papists cavill;) but to a true and reall inheritance of everlasting life, for Christs true everlasting righteousnesse, that God sees truly upon us and wee made truly perfectly holy and righteous from all spot of sin in the sight of God freely, by the same: As this (I say) is the scope of the Apostle, wherein wee agree; so in other points stretched further, there is great difference and utter dislike, especially [Page 363] in three things, overthrowing this reason, because Three reasons why Christ was both a sinner and righteous at one time, otherwise than we are. it is streched further than the foresaid scope of the Apostle: For

First, that Christ might be a true and perfect Medi­ator, and Redeemer, it was necessarie, that our sins being imputed unto Christ, and he hereby made a sinner, It 1 was necessary (I say) that God, at that very present time, should in him see also a everlasting righteousnesse, like a sea swallowing up a spoon­full of Inke, and utterly abolishing our sinnes layed upon him; whereby he might bee able to cleere him­selfe from our sinnes, and so free both himselfe and us from sinne, the curse, and death that was upon him: for otherwise hee could not bee a perfect Mediator and Redeemer; and therefore it was necessary that God should see him at the same time both a sinner, and yet endued with a greater and everlasting righte­ousnesse, putting out and abolishing all our sins by Gods powerfull imputation layed upon him; but there is no necessity of the like in us: but contrari­wise, we being now by the power of Gods imputation cloathed with the wedding-garment of that perfect and everlasting righteousnesse of Christ, and thereby translated out of the kingdome of sinne and dark­nesse, into Christs Kingdome of righteousnesse and light, God sees our sinnes abolished by a double meanes: first by Christ abolishing them in and from Our sinnes are abolished by two meanes. himselfe by his death and resurrection: and second­ly, hee sees them abolished in and from us by that perfect and everlasting righteousnesse of Christ, wherewith wee are cloathed, and made perfectly holy and righteous from all spot of sinne in the sight of God freely: For if God should not see our sins by his Sons [Page 364] righteousnesse utterly abolished out of his sight; and so we not made only & meerly the righteousnesse of God in his sight: then our sins should stand unabolished as check-mate with the righteousnesse of Christ, that is, invisibly upon us; as if some darkness were so grosse and thick, that God could not see his Sun beames of force to swallow up and abolish the same, so we make by this conceit, Christs righteousnesse not able to abolish them utterly out of the sight of God; which to say or think were grievously derogatory to Christs perfect and everlasting righteousnesse. But because Christs righteousnesse, wherewith wee are mystically cloathed, is of more force utterly to abolish our sinnes out of Gods sight, than the Sun-beames comming with her full force into a dark house is able to abolish darknesse: therefore saith Christ to his Spouse, complaning of sinne and darknesse to her sense and feeling: Behold thou art faire my love, behold thou art, not both faire and The B [...]leever cannot bee both faire and foule in Gods sight. soule, as I was upon the Crosse, but thou art all faire my love; & before me by the power of my righteousness, there is not one spot in thee. And the Elect vessell put a part to dispence this great mysterie, shewes the reason hereof, saying, we have not one spot or wrinkle or any such thing in the sight of God, Ephes. 5. 27. why? Because Ephes. 5. 27. the righteousnesse of the Law is (though not inherently and actively, as the Papists would have it;) yet Evan­gelically and passively fulfilled in us, Rom. 8. 4. but for Rom. 8. 4. the righteousnesse of the Law to be fulfilled in us, in the sight of God, and yet for God to see one spot or wrin­kle in us, and so wee to be both faire and soule in Gods sight, are [...], flat contraries, that overthrow one another, and cannot stand together: whereby wee may see how true that saying of Luther is; who [Page 365] (as Master Foxe testifies) came forth in Pauls Luther came in Pauls veine of preaching. veine of teaching, and said, By Christ dying up­on the Crosse, he hath so purged our sinnes out of Gods sight, that God doth see nothing else in the whole world Luther in Ca [...] chap. 3. vers. 13. of true Beleevers, but a meere cleansing and righteous­nesse.

A second reason and difference, why Christ was 2 both a sinner and righteous in the sight of God other­wise than we are, is taken from the end why Christ was made a sinner and righteous: for he was made a sinner, but for a while, untill his sea of righteousnesse had swallowed up and utterly abolished our sinnes out of Gods sight; and for no other end, but that wee that were soule in the sight of God, might not bee found foule in the sight of God; and that we that were un­righteous, might not be found unrighteous in the sight of God, but only righteous: but if we be found in the sight of God, both faire and foule, both righteous and unrighteous; then Christs becomming a sinner for us, is frustrated and made voyd: but because he becomming a sinner but a time for us, hath thereby made us meerly and only righteous for ever in the sight of God, as the Apostle, Heb. 10. 14. testifies, Heb. 10. 14. saying, With one offering he hath made perfect for ever all them that are sanctified: hereby Christs becomming a sinner for us is not frustrated, but hath attained his full and due end; and this is the true meaning of the Apostle, 2 Cor. 5. 21. saying, Hee that knew no sin, was 2 Cor. 5. 21. made sinne for us: why? and to what end? That we be­ing translated into him might be made (he saith not both sinners and righteous in the sight of God as Christ was, but) the righteousnesse of God, that is, as the figurative abstract imports, nothing but righteousnesse, and only [Page 366] and meerly the righteousnesse of God for ever; for which cause Daniel prophecied, that Christ by his death Dan. 9. 11. 23. should make an end of sin, and bring in an everlasting righteousnesse, Dan. 9. 11. 24.

Thirdly, this comparison is misapplyed and de­ceives, 3 because it is grounded upon a wrong instance The beleever is made righ­teous as Christ at his refur [...]e­ [...]tion. of time; for wee are not to compare the manner of our being made righteous in the sight of God to the the time, case, and condition of Christ, whilst he hung dying upon the Crosse, when he was both a sinner and righteous; but to the time, case, and condition of Christ when he was risen againe from the dead, when he had quite abolished our sinne, that by Gods impu­tation lay upon him; and having shaken off our sinne, (as Sampson had shaked off his new ropes) was only perfectly holy and righteous in the sight of God, by virtue whereof he had shaken off death, and was risen againe. Because although hee merited our Justifica­tion by his passion and death; yet he did fully ac­complish the same by his resurrection: as S. Paul testi­fies, 1 Cor. 15. saying, If Christ be not risen, yee are yet in 1 Cor. 15. 17. your sins. Therefore the contrarie holds true, Christ be­ing risen, wee are not in our siunes, that is, wee are by his resurrection made perfectly holy and righteous from all spot of sinne in Gods sight freely. And yet more Rom. 4. 25. plainly speaks the Apostle, Rom. 4. 25. He was delivered to death for our sinnes, and is risen again for our Iustifi­cation: that is, his rising again hath fully accomplished our perfect Justification, thus making us like to him­selfe, as he was in his resurrection, that is, only per­fectly holy and righteous from all spot of sin in the sight of God freely.

And thus doe the Dispensers of Gods mysteries, the [Page 367] faithfull Expositors compare the manner of our being made righteous by Christs resurrection in the sight of God. Whereupon Luther saith thus, Christ rising againe the third day from death, now liveth for ever: and L [...]th in Gal. 3 13 there is neither sinne nor death sound in him any more; but meere righteousnesse, life, and everlasting blessednesse: then faith layeth hold upon this innocency, and this victo­ry of Christ, whereby by faith only we are made thus per­fectly righteous. Look then (saith he) how much thou dost beleeve this, so much thou dost injoy it. If thou believest sin, death, and the curse to be abolished, they are abolished. For Christ hath overcome and taken away these in himselfe, and will have us to beleeve, That like as in his own person there is now after his resurrection, no sin nor death; so there is none in ours, seeing he hath performed and accomplished all things for us.

Hereupon also doth Calvin say, that the ministrie of Iohn Baptist, being a meane or middle between the Prophets and Apostles, although hee passed all the Prophets in saying, Behold the Lamb of God that taketh Calv. inst. l [...]b 3. cap 9. sect. 5 The ministerie of Iohn Baptist a middle be­tween the Pro­phets and A­postles. away the sinne of the world, wherein he shewed forth the Sunne of the Gospel: yet (saith he) because he did not ex­presse that same incomparable strength and glory, which at length appeared in his resurrection; therefore Christ saith that the least in the Kingdome of heaven is greater than hee: must not Preachers therefore take heed that they doe not darken, much lesse drown this incomparable strength and glory, that so farre passed Iohns ministry now accomplshed in his resurrection? But (alas) how few are there among us, that know what this incomparable strength and glory of Christs resurre­ction is? much lesse doe we cause people to presse with violence above Iohn into the kingdome of heaven, by [Page 368] laying forth above him this incomparable strength and glory.

Now concerning the other reason, That as God Object. beholds us in Christ, so hee beholds us perfectly holy and righteous; But as hee beholds us in our selves, so he sees us sinners, at leastwise in the imper­fections of our sanctification.

To which I answer, that God doth behold us two Answ. God beholds us two manner of wayes. manner of wayes, first Physice, as we are his creatures, in whom wee live, and move, and have our being; and so God alwayes beholds us in our selves, and seeth us meerly his creatures, as to eat, and drink, and move, First, Physicè. and such like: secondly, hee beholds us Theologicè Secondly, Thologice. two manner of wayes: first in our selves; secondly, in Christ: as he beholds us in our selves, we are corrup­ted, and sinfull by the fall of Adam; which is our cursed and lost estate before our Justification and conversion, wherein we are out of Christ, and mem­bers of the Devill, and vessels of wrath and damnation; which when a man seeth, hee desires nothing more, than to be Justified, that he may be delivered out of that wofull estate; whom when God hath taken pitty of, and Justified, then hee is translated out of himselfe into Christ, out of the old Adam, into the new Adam, out of the wild bitter Olive, into the sweet Olive, and true vine Christ: Because hee is translated out of sinne into righteousnesse, out of the curse, into blessed­nesse, out of death into life, and out of damnation into salvation, and so delivered out of his former mi­sery: so that hee that holds, that God beholds us both in Christ, and in our selves, must needs bee an utter and monstrous hypocrite; because first he sees not what an horrible thing it is to be in our selves; [Page 369] out of Christ being most true, that Luther saith, horren­dum est de Deo extra Christum cogitare; that it is an hor­rible Luth. in Gal. 1. & 3. thing once to think of God, out of Christ. Se­condly, he desires not to bee found out of himselfe; in Christ only: and thirdly, hee discernes not the anti­thesis, and flat contrariety, that is between the bles­sed estate, what it is to bee in Christ; and the cursed estate, what it is to bee in our own selves out of Christ; which cannot stand together, but doe utterly overthrow one another: for although it is true, that wee may, yea, and ought to consider, and ever and continually to remember, what we were, when we were in our own selves out of Christ, as Paul teaches, Ephes. 2. as namely, dead in trespasses and sins, following Ephes. 2. the course of the world, without God in the world, the chil­dren Why we have continuall feeling of sin left in us. of wrath; and such like. Yea, and God hath left a feeling of these things to dwell still in us, as if wee were not translated out of sinne into righteousnesse; out of our selves into Christ, out of death into life, out of damnation into salvation, That (as I have often said) we may live by the faith of Gods power, working these upon us, by himselfe alone, and not by our sense, sight and feeling: although (I say) wee may, and ought thus to consider what we were, yea, and are to our sense and feeling in our own selves; yet not­withstanding wee are not in our own selves, after that we are justified and converted, but only in Christ, al­though we finde the fruit, operation and power thereof, but according to our faith. Proofs that being justified, wee are not in our own selves, but in Christ only, are evident in the foresaid Epistle to the Ephes. 2. saying, Ephes. 2. Remember that yee were in times past Gentiles in the flesh: that is, your own selves and lost nature, yee [Page 370] were (I say) at that time out of Christ, and without Verse 11. 12. God in the world, vers. 11. 12. and were by nature the children of wrath, vers. 3. But now (saith he) being in Verse 3. Christ Iesus, yee which once, or in times past were farre off, are made neere by the blood of Christ, vers. 13. Now Verse 13. therefore yee are no more (mark the word, no more,) Stran­gers and Forreiners, but Citizens with the [...]aints, and of the houshold of God, vers. 19. Thus are we now being by Verse 19. Justification translated out of our own selves into Christ. But yet we may be considered (as we see here) what we were; yea, and what wee are to our sense and feeling, in and of our selves, being considered out of Christ: when yet wee are not out of Christ: as,

For example, a graft or branch of a wild bitter An apt simi­litutede. Olive being grafted into the sweet Olive, and now partaking of the nature of the sweet Olive, may yet notwithstanding bee considered what it was, and what it is, considered in and of it selfe; and yet, now it is not in it selfe, and in its own nature and condition, but in the sweet Olive, and grown into the nature of the sweet Olive. Or yet more plainly thus: A poore woman, that was in extreame poverty, and in great Another plain fimilitude. debt, and arrested, and cast into prison: although shee be from thence taken out, and married to a rich no­ble man, and so her debt discharged, and shee made of poore, rich in apparell, wealth and honour; yet not­withstanding, shee may bee considered, and she her selfe ought in true gratitude, often to call to minde, what shee was, and what shee is, considered in and of her own selfe: And yet indeed shee is not as shee was, neither yet in her own selfe, but in her husband, altogether in a free state, and in a rich condition. And in this sense did S. Paul say, and the true right [Page 371] faith must ever say, I live not now, but Christ lives in mee: and in that I now live, I live by the faith in the Sonne of God, who loved me, and gave himselfe for mee; namely, to Justifie me, and thereby hath made mee by himselfe alone, perfectly and gloriously holy and righteous, from all spot of sinne, in the sight of God freely.

Neither doth God behold us, being Justified in the imperfections of our sanctification: why? because as I have abundantly shewed before, both by expresse Scripture, as also by the unanimous consent of all the best Dispensers of Gods mysteries, That Justification doth not only present us, and our persons, perfectly holy and righteous, from all spot of sin in the sight of God freely; but also taketh away from before God, and abolisheth all the imperfections of all our works out of the sight of God: so that to the pure and to the believing all things are pure; as to the unbelieving no­thing is pure; but their best good works are filthy and abhominable in the sight of God.

Now then when both the persons of the believing are by Christs righteousnesse perfectly pure in the sight of God; and when all the imperfections of their works are abolished out of Gods sight, thus ma­king them also perfectly pure and righteous in the sight of God, how then doth God see them in the imperfections of their sanctification? but to say, when God hath justified both us and our works, that God sees us in the imperfections of our sanctification, is another evident mark of an hypocrite, that was ne­ver An evident mark of an hy­pocrite. yet truly humbled for the imperfections of his san­ctification; nor ever yet truly killed with the Apostle, by understanding the tenth Commandement, making both him and all his righteousnesse, and best good [Page 372] works as a menstruous cloath, that is, damnable sinne in the sight of God: for then hee would be glad to take the benefit of Free Justification, to make him clean in the sight of God, from all the imperfections of his best good works, in the imperfections of his san­ctification; for hee would easily see, that if all his righteousnesse, be as a menstruous cloath in the sight of God, by reason of the imperfections of his san­ctification, how horrible are the imperfections themselves, that make his sanctification so filthy and loathsome in the sight of God: and how farre are these from the minde and faith of the Apostle, that would not be found in his own righteousnesse of san­ctification, that was of the Law, but only in the righte­ousnesse which is of God through faith: and yet These dare be found in the fight of God; and will uphold also, that God beholds his children in the imperfecti­ons of their sanctification. But are not these imper­fections of our sanctification ever to our sense and feeling, like to continuall running soares in us? Psal. 77. 2. & Psal. 38. 3. and make us to our sense and Psal. 77. 2. Psal 38. 3. Rom. 7. 24. feeling miserable? Rom. 7. 24.

And is not Justification given us as the balme of Giliad, to heale these soares of the imperfections of Iustification as the balm of Giliad, to heal all the sores and imperfe­ctions of our sanctification, Rom. 8. 2. 3. 4. our sanctification before God? Rom. 8. 2, 3, 4. and when wee have apprehended by Faith free Justification to heale us of the same, are wee not perfectly healed from this menstruous cloath, and continuall running sores of the imperfections of our sanctification, in the sight of God? how then doth God behold us in the imperfections of our sanctification, that are perfectly healed out of his sight? Psalme 103. 2. Psal. 103. 2. I say 53. 5. Esay 53. 5.

Againe, if Justification doe not heale the children of God, of the imperfections of their sanctification from before God, what serves it for, after their conversion? have the children of God any sinnes to heale after their conversion, but the imperfections of their sanctification? and if it heale not these out of Gods sight, is not Justification nullified, and made of no use, after a child of God is converted? saith not the Scripture every where the flat contrary? was it not from the spots and wrinkles of imperfe­ctions of their sanctification, whereof S. Paul said to the converted Ephesians, that they were to shew the like to their Wives, as Christ in love, had made them clean from all spot, or wrinkle, or any such thing before God? was it not from the imperfections of their sanctifi­cation, whereof S. Paul said to the converted Colossi­ans, That they were made so holy, that they were without all blame and without all fault in the sight of God? was it not most directly of the imperfections of our san­ctification, of which S. Iohn spake, saying, If we walk in the light, as God is in the light, the blood of Iesus Christ his Sonne doth make us clean from all sinne; 1 Iohn 1. 7. And mark how hee saith from all sinne, 1 Iohn 1. 7. and therefore from the imperfections of our sanctifi­cation; except the imperfections of our sanctificati­on, which sometimes are too soule, even to the eyes of men, bee no sinnes. But if our Justification, by the blood of Christ, doe not make us in the sight of God clean from all the foule imperfections of our sancti­fication, who then makes us clean from the imperfe­ctions The pri [...]e of cu [...] na [...]ure. of our sanctification, but we our selves, by the spirit (as the Papists say?) and this is that which our proud natures would faine challenge to our selves, [Page 374] and is in truth the very kore of this sore: but what saith the Doctri [...]e, that first reformed our Church from Popery taught by them, which afterward con­firmed the same by their blood, saying, For a man to goe about by his own works, (as by repentance, mor­tification, and such like,) to take away and purge his Sermon of f [...]ee Iustifica­tion and tr [...]e salvation: se­cond part. o [...]n sinnes; and so to make himselfe righteous by his own works, either in whole or in part, is the greatest ar­rogancie and presumption, that Antichrist could set up against God. And yet we must marke that Antichrist alledgeth for himselfe, That he cannot so take away and purge his sinnes, either in whole by his first Justi­fication by Christ; or in part, in his second Justifica­tion by Christ; but by the merit of Christ, and aide and strength of the holy Ghost assisting him. But yet he is worthily condemned for Antichrist; because he doth not give the glory of taking away and purging our sinnes, and so making us perfectly holy and righteous from all spot of sinne in the sight of God freely, to Christ to have done it alone by himselfe, Heb. 1. 3. because Heb. 1. 3. to purge away sinne out of the sight of God, and to make righteous before God, is the proper work of To purge away sinne before God, is the proper work of the God­head. the Godhead, and too high a work for any creature to performe. Whereupon it followes, seeing we cannot purge and put away, from before God, the imperfecti­ons of our sanctification; because it is true which Luther saith, that whilst wee goe about to purge and put away one sin, we defile our selves with many more, as if one, to put away one spot in his face, should wash himselfe in puddle mire; and if Justification neither abolish, nor put out of Gods sight, the imperfections of our sanctification, we must needs remaine miserable still in the filthy menstruousnesse of our sanctificati­on: [Page 375] but alas, this is such a grosse absurdity of an unbe­lieving dead heart, that it is not worthy to spend so much inke and paper in confuting it: only by the fal­ling of these two Pillars to the ground, holding up this proposition, the proposition it selfe (namely that We are both righteous, and sinners also, in the sight of God, Foure Argu­ments, proving that we are not both righteous and sinners in in the sight of God. being the last refuge of unbeliefe) falls flat to the ground; the falsnesse whereof although it might bee proved with many arguments, yet these soure shall be sufficient.

First, it is contrary to the expresse and plaine Scrip­tures and Word of God, That when we are Justified 1 we are both righteous and sinners also in the sight of God; for Paul saith Ephes. 5. 8. Yee were once in times Ephes. 5. 8. past darknesse; There is the time of our being sinners, and in our sinfull nature passed, and gone: But now are light in the Lord; There is the time of our Justifi­cation, and being righteous in the sight of God now present; and it only still abiding, Walk (saith he) as the children of light: There is sanctification shewing and declaring to men our new condition and state, that wee are now only in, before God. So likewise saith Saint Paul, to the Corinthians, And such were some of you: that is, some one way, and some another way, were all of you foule and defiled in the sight of God, with all manner of sinnes in time past: But (saith hee, as the Word of the present time imports,) now yee are wa­shed, now yee are sanctified, now yee are Iustified in the name or power of the Lord Iesus, and by the spirit of our God. What can bee more plaine, That the time, state, and condition wherein they were foule and sinfull, was past and gone; but the time, state, and condition, wherein they were washed, and made righteous to [Page 376] God-ward by Justification, and also to men-ward by sanctification was only present, and abiding for ever. So likewise, Rom. 5. 8, 9. Seeing (saith the Apostle) Rom. 5. 8. 9. While wee were yet sinners, Christ died for us; much more then being now Iustified by his blood, wee shall bee sa­ved, &c. Where we see plainly, that the time and con­dition The estate [...]f justification abideth for ever. of being sinners, is confined to the time past; and the time and condition of being Justified, and made no sinners, but perfectly righteous in the sight of God, is confined to the time, and condition present to abide forever.

Secondly, that wee are both righteous and sinners 2 Fro [...]t [...] cont [...]riet [...] of the states. also, in the sight of God, both together, is disproved by the Antithesis and contrariety, which God hath put between these two states and conditions, which meet­ing both together, doe overthrow one another; for whilst wee are sinners in the sight of God, wee are branches in the bitter wild Olive; but when wee are Justified and made perfectly holy and righteous in the sight of God, we are ingraffed into the sweet Olive; or rather made branches in the blessed Vine, Christ, Ioh. Ioh. 15. 15. But we cannot be branches in the wild Olive, and removed and ingraffed branches into the sweet Olive, and into the blessed Vine Christ Jesus both together: so likewise whilst we are sinners in the sight of God, wee are under the power of darknesse; but when we are justified, and made perfectly holy and righteous in the sight of God, God hath delivered us out of the power of darknesse, and hath translated us into the kingdome of his deare Sonne, Colos. 1. 13. Wee are not Colos. 1. 13. then under the power of darknesse, and translated out of it into the Kingdome of heaven, both together. Againe, whilst we are sinners in the sight of God, wee [Page 377] are members of the Devill; but when we were justified and made perfectly righteous in the sight of God, We are made thereby the members of Christ: but we can­not bee the members of Christ, and the members of the Devill, both together.

Thirdly, that wee are both righteous and sinners also 3 It frustrateth the end of our redempti­on. in the sight of God, doth frustrate and overthrow the end and intent of his works of redemption, wrought upon us. For when wee were sinners, and thereby soule and loathsome in the sight of God, God gave us his Son, That the blood of Iesus Christ his Sonne might make us clean from all sin: but to what end and intent doth hee with his blood make us so clean from all sinne? is it not to the end and intent that we should not bee sound foule and loathsome still, in the sight of God, in any sinne? If then notwithstanding, this washing and making of us cleane, wee be still foule and loathsome in the sight of God, is not this end and intent of Gods work disappointed and frustrated? And is it not an evident sign of a dead unbelieving heart to conceive Gods promises so vainly? So likewise for the second part of Free Justification: If God hath made us per­fectly holy and righteous in his sight, to the end and intent that we should not be found, as before, unrighte­ous in his sight; if we be yet found unrighteous in the sight of God, is not his work disappointed and frustrated of his end and intent?

Againe, for the fruits and effects thereof: If we bee cut out of the wild Olive Tree, & graffed into the sweet Olive, to the end and intent, that we should not bee branches in the wild Olive, If we bee still branches in the wild Olive, Gods work of removing us out of the wild Olive, and making us branches in the sweet Olive, [Page 378] or blessed vine, Christ Jesus, is frustrated. Briefly, if when we were members of the Devill, we were by Justi­fication translated out of him, and made the members of Christ, to the end and intent that by Justification we should not be the members of the Devill: if wee bee still sinners in the sight of God, and so still the members of the Devill, Gods work were overthrowne, disappointed and frustrated; and is it not an horrible thing so to conceive, and seeme to maintaine Christs benefits, as to frustrate them of their ends? and so to nullifie them, and make them as good as none? This made Paul, Luther, and such like faithfull servants of Paul and Luther zealous a­g [...]inst dead­heartednesse, and unbeliefe. Christ, so zealous, and so to thunder against such dead-hearted, unbeleeving, and wrangling Sophisters, as under a colour of friendship with Christ, and of upholding and maintaining his truth, did indeed over­throw and frustrate the same.

And lastly, if we be no otherwise justified, than that we are both righteous and sinners also in the sight of God, hereof will follow many absurdities.

As first, God should be, in his promises, Yea and Nay. But God is faithfull (saith the Apostle) and all his promises are not yea and nay, but only, yea and amen, 2. Cor. 1. 18, 19. 20. 2 Cor. 1. 18, 19, 20.

Secondly, if we be both righteous and sinners also in the sight of God, then (as Luther truely saith) we are justified, and not justified; we are healed, and fore also.

Thirdly, that way that we are perfectly righteous, we are well, and have reason to be well content with the same: but that way that we are in the sight of God fore, and sinners, we must goe look for new salves, and new meanes and remedies of making us righteous [Page 379] in the sight of God: For Christ hath healed us in the sight of God one way, but we are sore in the sight of God another way; and that way that we are sinners and sore still in the sight of God, Christ hath not healed us of, whilst we be sinners in the sight of God. And hence it is indeed, that the Papists, and all They that are ignorant of free Iustificati­on doe pervert Sanctification and Repen­tance. others that are ignorant of Free Iustification. (that is, how perfectly we are healed by the same in the sight of God) but are carried with a legall holinesse, doe pervert Sanctification and Repentance; that whereas they are not healing (for by Christs stripes alone we are Esay 53. 5. healed) but are declarative, meerly declaring to the eyes of men, that we are healed, beautified, and approved of in the sight of God, by being by Justification made perfectly holy and righteous, from all spot of sinne, in the sight of God freely; They confound them, and make Repentance, and Sanctification and holy walking, and such like to beautifie, heale, adorne, and approve us to the sight of God; running hereby into a preposte­rous cark and care to approve our selves to God­ward, under the name of Sanctification and Repen­tance, by our owne righteousnesse, wrought in us by the spirit, as the Papists say, and by holy walking in all Gods Commandements; confessing free Iustifica­tion by the By, but flatly preaching as if we were not made perfectly holy and righteous from all spot of sinne in the sight of God, freely: so that take me the Papists Sermons, as namely Bellarmines, and in many of them, where he doth not evagare to by-Ceremonies, but keeps to the fundamentall points of Religion, and to the ordinary phrases of forgivenesse of sinnes, Re­pentance, Sanctification, Charity, Love, holinesse of life by walking in Gods Commandements, and of [Page 380] the imitation of the virtues and life of Christ, and Little diffe­r [...]nce between the sermons of Papists and many of our Protestants. such like, and you shall finde little or no difference be­tween a Papists Sermon, and the Sermons of many of our Protestants; but both a-like, jusling Christ out of his office: because you shall finde that both a-like preach these, as if Christ himselfe alone had not made us perfectly holy and righteous, from all spot of sinne, in the sight of God freely: but suppressing this, you shall heare abundantly, That doing of these, we are pleasing to God, beautifull, approved, accepta­ble, just, righteous, holy, beloved, the children of God, true Christians, blessed of God with all manner of blessings, heires of salvation: and what not? And yet you shall heare in some Protestants Sermons that which I feare by these manifold absurdities, is farre worse; namely, that we are by Justification made as perfectly cleane from all sinne, and as righteous as Christ himselfe in the sight of God; and yet we are sinners also in the sight of God: these are like a shrewd Cow, that gives a good milch, and then kick­eth it all downe, when she hath done.

For certainly this is that which Chrysostome, Luther, Chrysost Luther, Erasmus, Pelli­can, upon Gal. 2. 17, 18, 19, 20, 21. Erasmus, Pellican, and other Interpreters upon these verses, Galat. 2. 17, 18, 19, 20, 21. doe say to bee a making our selves transgressors, by building up that a­gaine, which we grant to be destroyed: It is an abrogating Many Prea­chers destroy what they buil [...]ed. of the grace of Christ, and blasphemy, to say when Christ hath made us perfectly and sufficiently righteous, from all sinne, in the sight of God freely, that we are yet found sinners our selves before God; and so must needs make up some righteousnesse to heale this sinne by the law and good works, wrought by the spirit, as the Papists say, in the sight of God: the words of Chry­sostome [Page 381] cited by Calvin, are plaine, saying thus, Si quae­rentes &c. If we seeking to be made righteous in Christ, nondum plenè justi sumus, sed adhuc immundi; are not yet full and compleatly just and righteous, but are yet uncleane, neither Christ alone sufficeth to righ­teousnesse: it followeth that Christ is the Minister of that doctrine, which leaves men in sinne: hoc absurdo proposito, blasphemiae insimulat Paulus eos, qui partem justitiae attribuunt legi, &c. this absurdity being pro­posed, Paul accuseth all those of blasphemy, which give to the law any piece of making us righteous, (although it be wrought by the spirit, as the Papists say) and call it a righteousnesse, not of the law, but of the Gospel. But (saith Luther) Si hoc verum est, &c. if this be true, that we are justified and made righteous by Christ, impossibile est nos esse peccatores, it is im­possible that we should be sinners. But if we being justified, are yet found sinners; then he that is justified and holy in Christ, is not justified, or holy; but hath need of the righteousnesse and holinesse of the law, besides the righteousnesse of Christ, to heale him, and make him righteous that way, that he is yet a sinner in the sight of God, and is not healed by Christ. Whereupon Luther truely concludeth, saying thus, It cannot bee therefore, but that the Papists, and all such, as are ignorant of the righteousnesse of Christ, aut non rectè, tenent, or do not rightly understand the same (namely, how per­fectly holy and righteous it makes them from all spot of sinne, in the sight of God freely) it cannot be, but they must needs mingle, and so confound the Law and the Gospel, turne Christ into Moses, and Moses into Christ, and pervert the whole Gospel of Christ; yea, and runne into those fifty discommo [...]i­ties [Page 382] against Christs glory, discovered in the Epistle to the Galathians, layed open by Luthers exposition upon the same, and briefly collected and prefixed in a short Table in the beginning of that Treatise of Luther upon the Galathians, translated into English, and al­lowed by publick authority, plainly shewing, how good life, and good works proposterously taught, before there is a right faith, and joyfull knowledge of free Ju­stification grounded soundly in the heart, Doe under the name of the Gospel, overthrow the Gospel, rob Christ of his glory, and procure many other fearefull and dangerous evills to the soules of men, and hurt of the whole Church. Being exceedingly to bee lamen­ted, that so great evills are so dangerously neglected, under a pretence, and fair visour of a godly life, and a carefull endeavour, by the spirit of God (as the Pa­pists and others boast) of serving of God, and walking religiously in all Gods Commandements.

The fourth absurditie is, That if we be both righte­ous and sinners in the sight of God, wee are recon­ciled and not reconciled; wee are adopted and not adopted; for wherefore are we reconciled and adop­ted, but because we are made righteous, in the sight God? but therefore it must follow by the nature of Contraries, that because we are sinners also in the sight of God, we are neither reconciled, nor adopted. Briefly as we are righteous in the sight of God, so we must goe to heaven; but as wee are sinners in the sight of God, so we must goe to hell. But is not this to bee S Iames his double [...]nd­ed man. Saint Iames his double-minded man, in the highest degree, and in the highest points of salvation, that is, unstable in all his wayes? Neither (saith he) let that man think that hee shall receive any thing of the Lord, [Page 383] Iam. 1. 7, 8. For doth not this saith, when Christ hath Iames 1. 7. 8. undertaken to wash away our sinnes, which is the Devils dung, that only defiles a man in the sight of Mark. 7. [...]5. God, Mark. 7. and utterly abolish them out of his Fathers sight; doth not this faith (I say) that wee are both righteous, and sinners also in the sight of God, deny the efficacie of the blood of Christ, to have wa­shed away our sinnes; and so leaves the abominable and loathsome dung of our sinnes, being the image of the Devill, still in his fathers sight? And if Justificati­on being brought in, to this end, even to abolish our sinne from before God, should yet leave us foule and filthy to his Fathers view; doth not this faith, not only frustrate Justification of his appointed end but also, make it like the garments of Davids Messengers, which the Ammonites clipped so short, that they were not Iustification made like the garments of Davids Messen­gers. able to hide their shame? which is most horrible once to conceive of Christs glory, Free Iustification; seeing Christ himselfe did command the Laodiceans to get on his white-garment, that their filthy nakednesse might not appeare? Revel. 3. 18. And if it were a terror, and a Revel. 3. 18. smiting to Davids heart, to cut off but a little of the lappet of Sauls garment; ought it not to be an exceed­ing terror to a Christian heart to clip so short the garment of Christ, as to think, that it doth not utterly abolish and cleane put our of Gods sight all our sinnes? leaving none for us to put out before his Father; and therefore hath made it (as Bernard saith) so large and long a garment, for that end and purpose?

And therefore hearken to the advice of a well ap­proved Labourer in our Church, worthy ever the me­ditating, because it is most pithy, Evangelicall, and truly saving, after this manner, Cast away the raggs of [Page 384] thy owne righteousnesse (as S. Paul did, seeing his inhe­rent righteousnesse was farre better than thine, Philip. 3. 8, 9.) And if ever thou wilt get the blessing, wrap thy Phil. 3. 8. 9. selfe in this garment of the righteousnesse of thine elder Brother Christ; and when thy Father shall savour the smell of thy garments, he shall blesse thee; and say, behold the smell of my Sonne, is as the smell of a field, which the Lord hath blessed: feare not to bee complete in him; this long white robe needs no inching or ecking, needs no patching; say with the holy Martyr, and live and die with it in thy mouth, only Christ, only Christ: Consider what I say, and the Lord give us understanding in all things.

The second Objection proceedeth from the weak­nesse The second objection is from the weaknesse of faith. of faith, arising from sense and feeling, whereof I have spoken and given Armor of resistance in the ninth chapter: but because it much troubleth the faith of the weak Christian, let us heare the Objecti­on, and shew some further remedy against the same: the Objection is this.

I feele not my selfe to have any righteousnesse, Object. but rather, to bee nothing else, but a lump of grosse sinnes; so that by mine unworthinesse, I dare not con­fesse of my selfe, that I am such only and meere Righ­teousnesse, that I am perfectly and gloriously holy and righteous, from all spot of sinne in the sight of God freely.

First, to thy sense and feeling, I answer thus with Lu­ther: Answ. Thou must not feele, but beleeve that thou art thus righteous: and therefore the more thou feelest this un­worthinesse and sinne, making thee whilst thou pulst down thy eye, from the brazen-serpent, to look upon thy sore, by sense and feeling, to cry out, Oh wretched man that I am, who shall deliver me from this body of death! [Page 385] so much the more happy and blessed art thou; for it doth make thee presently to turn thy eye to the Brazen Serpent, Christ: Who presently delivers thee and makes thee to say with the Apostle, in the sight by faith, of thy perfect healing, I thank God through Iesus Christ our Lord, that there is no judgement, punishment, or condemnation, for that which I feele. Why? what is the cause that there is no judgment, punishment, or condemnation for the sinne, which I thus feele dwelling in me? The reason little marked, (but is pit­tiously mangled and rent, from the first verse, of too ma­ny,) is this, Because the righteousnesse of the Law, though not legally and actively, as the Papists would have it; yet Evangelically and passively is fulfilled in us. And this is thy present and immediate healing, by turning thy eye from thy sense and feeling, up to the Brazen-serpent, Christ; presently shewing thee by his bleeding wounds A present hea­ling. that thou art above thy sense and feeling, made perfectly and gloriously holy and righteous, from all spot of sinne, in the sight of God, freely. And thus by this thy feeling the contrary to this perfect healing, there is place for faith to beleeve it; And therefore to strengthen our weak faith, that wee are, contrary to our present sense and feeling, thus perfectly righteous from all spot of Three meanes to strengthen our weak faith. sinne in the sight of God, freely, We must use a three­fold help.

First, it must be thy wisdome to have everbefore thy 1 sight, the imitation of the faith of thy Father Abra­ham, walking in this case of Free Iustification; as a na­turall sonne in the steps of the faith of our Father Abraham, after this manner before described; but thus applyed: That relying upon that God, That calleth those things which be not, as though they were, Rom. 4. 17. that is, Rom. 4. 17. [Page 386] who giveth to the things that appeare not, as reall a Being before himselfe by his Call; or so speaking, as if they had a reall Being to our eyes: thou must above all hope of thine own feeling, whereby thou feelest thine own righteousnesse to bee, but as a men­struous cloath, yet believe under hope of Christs righteousnesse, that thou art perfectly holy and righte­ous in the sight of God, according to that which is spo­ken; The blood of Iesus Christ the Sonne of God, doth make us clean from all sinne. And againe, As by the disobedi­ence of one man Adam, many were made sinners: So by the obedience of one man Christ, are many made righteous, vers. 18. And thou not weak in faith, must not consi­der, Vers. 18. or think upon thine own body, which thou feelest dead in trespasses and sinnes, by the fall of Adam; nei­ther the violence thereby, of thy daily actuall sinnes, verse 19. neither must thou doubt of this promise of Vers. 19. God, by unbeliefe; but be strengthned in faith, that thou art perfectly holy and righteous, freely in the sight of God, and so give glory to God, vers. 20. being fully Vers. 20. assured, that hee which hath promised to accomplish it upon thee freely, by cloathing thee with his Sonnes righteousnesse, is also able to doe it, verse 21.

The second help to strengthen our faith, that we are Vers. 21. 2 made thus perfectly and gloriously holy and righteous from all spot of sinne in the sight of God, freely; Is not to forget the comparison that Saint Paul maketh in this case, Rom. 5. between the first Adam that made us, that is, both body and soule sinners, and damned; and the second Adam Christ, that as freely makes us both bo­dy and soule righteous and saved. And although there be some difference in the manner namely, that Adam made us all sinners inherently and actively, to our sense [Page 387] and feeling; but Christ makes us righteous in the sight of God, objectively, Evangelically, and passively, and invisibly above our sense and feeling, that there may be place for the faith of Gods power, of truly and really doing it himselfe alone: yet notwithstanding wee must take heed that we give not more power to Adam in making us sinners, being but a meer man; than to Christ in making us righteous, being both God and man: but let us know that as the first Adam made us, before wee our selves have done any evill work, perfectly, completely, and only and meerly sinners, and damnable in the sight of God; so strongly that we cannot choose, but shew the same in all our life by actuall sins to the eyes of men; so much more doth Christ, make us before we have done any good perfectly, completely, and only and meerly gloriously holy and righteous, and so perfectly saved in the sight of God; so strongly, that he makes us to declare the same by sanctification, and a new life to the eyes of men. Yea more, although our inherent righteousnesse of sanctification, flowing thus from our Justification be imperfect in it selfe, and makes all our actions imperfect in righteousnesse, yet so mighty is this ori­ginall righteousnesse (as Luther calls it, in respect of the secondarie, inherent, actuall righteousnesse of our The exceeding efficacy of our originall righ­teousnesse, that is Christs. sanctification) That as the Sun-beames lying continu­ally in a house that can cast forth continually nothing but shadowish darknesse, doth continually swallow up that shadowish darknesse, and makes both the house and all things in the house all light; so doth the glo­rious Sun of Righteousnesse, Christ Jesus, by the power of his imputation, so cloath us with his own righte­ousnesse, that continually swallowing up and abolishing [Page 388] the imperfections of our sanctification, doth make and continually preserve and present us, and all our actions that were darknesse in themselves, to be all light in the Ephes. 5. 8. Lord, Ephes. 5. 8. that is, made perfectly holy and righteous, from all spot of sinne, continually in the sight of God, freely: Which comparison between Adam and Christ, although it is proposed as equall, to shew the truth, re­allnesse and verity between them, as vers. 19. where the Apostle saith, that, As by the disobedience of one man, many were made sinners: So by the obedience of one, are many also made righteous: Yet in other places is the working of Christ shewed to be farre more rich; plen­tifull and abundant, in making us perfectly righteous, than the working of Adam, in making us sinners: so that the Apostle, to expresse the plentifull working of Christ above Adam, doth not stick to use the words [Abounding in the work of Christ above Adam,] lesse than foure times in the later part of that fifth chapter, saying: That although through the offense of one, many bee dead; Yet much more doth the grace of God, and gift by Grace, abound unto many: yea, although the Law entred in upon sinne, and made sinne to abound, and to be out of mea­sure sinfull; yet grace in Iustification abounds much more; so that (saith hee) they which receive the abundance of grace, and this gift of righteousnesse, doe even reigne in life, by this Iustification of life. But that saying, 2 Cor. 5. 21. is more admirable, that He which knew no sin 2 Cor. 5. 21. was made sin for us, that we being translated into Christ, might be made the very righteousnesse of God: The Abstract importing (as I said before) that we are made so per­fectly, completely and gloriously holy and righteous, from all spot of sinne, in the sight of God, freely, That we are no­thing else, but meer righteousnesse in the sight of God. [Page 389] And hath Christs work passed Adams making of sin­ners, in swallowing up and utterly abolishing all our sinne, from before God: as if Iosephs barnes had swal­lowed up the leane kine in Pharaohs vision; and made us so richly, plentifully, and abundantly righteous in the sight of God? and shall we be troubled more with the feeling of Adams work upon us, than be filled with joy, with the exceeding glory of Christs work upon us? should we not by such regard of sense and feeling, that is, of old Adam, and weaknesse of faith, greatly disho­nour the God-head of Christ in the second Adam? This comparison between Christ and Adam, doth Lu­ther also strongly presse for the strengthning of faith, saying thus, For as we cannot deny, but that wee are all sinners, and are constrained to say, that through the sinne of Adam, we were all lost, were made the enimies of God, and guilty of eternall death (for this doe all terrified hearts feele and confesse, and more indeed sometimes than they should doe;) so can wee not deny, but that Christ died for our sinnes, that he might make us righteous; for he died not to justifie the righteous, but the unrighteous; and to make them the children of God, and Inheritors of all spi­rituall and heavenly blessings: therefore when I feele and confesse my selfe to be a sinner, through Adams transgressi­on, why should I not say, that I am made righteous through the righteousnesse of Christ, especially, when I heare that hee loved me, and gave himselfe for me? This did Paul most stedfastly beleeve, and therefore he speaketh these words with so great vehemencie and full assurance; which He grant unto us in some part at the least, which hath lo­ved us, and given himselfe for us.

The third help to strengthen our weak faith, to be­leeve 3 above our sense and feeling, that we are made [Page 390] thus perfectly and gloriously holy and righteous, from all spot of sin, in the sight of God, freely, Is for the inconveniences and evills that otherwise will follow this distrust, briefly and plainely expressed by Luther, saying thus: Except thou dost beleeve above thy sense and feeling, and confesse, that thou art thus righteous in the sight of God, thou dost great injury to Christ who hath made thee cleane by the washing of water through the word; who also died upon the [...]rosse, condemned sinne, and killed death, that through him thou mightest obtaine righ­teousnesse, and everlasting life: these things thou canst not deny, except thou wilt openly shew thy selfe to be wicked and blasphemous against God; and utterly to despise God, and all his promises, Iesus Christ with all his benefits; and so consequently thou canst not deny, but that thou art righteous.

Now concerning the other part of the objection, Object. namely, that we feele so great unworthinesse in our selves, that wee dare not assume so great glory to our selves, that we are made so perfectly and gloriously holy and righteous in the sight of God, as that wee are only and meerly the Righteousnesse of God in his sight.

To which I answer againe with Luther, that there Answ. be two great causes beside the malice of the Devill, why we doe not beleeve and so receive this precious gift. First, the inestimable greatnesse of the gift is the cause that we do not beleeve it; and because this incompa­rable treasure is freely offered, therefore it is despised. And secondly, because (as Luther truly saith in another place) the doctrine of the Gospel speaketh of farre other matters than any Book of policy, or Philosophy, yea or the very Book of Moses himselfe; to wit, of the unspeakable and [Page 391] most divine gifts of God, which farre passe the capacity and understanding, both of men and Angels; whereby the inesti­mable A threefold remedy against feare of apply­ing so great riches. greatnesse of Gods bounty in the gift engenders in us an hardnesse to beleeve it. But for this there is a threefold Remedy, able to strengthen us effectually in faith.

The first is expressed by Luther, saying after this 1 manner: We must not weigh so much how great the thing is, that is given, and how unworthy we are of it (for so should the greatnesse of the gift, and our unworthinesse terrifie us;) but we must principally consider, first the greatnesse of the giver; and secondly, that it pleaseth God freely to give us this unspeakable gift; unto us (I say) which are so un­worthy. Now if it be the pleasure of a great noble man to give to a poore man a great gift, he doth not refuse it, how great soever the gift bee; because it is the great mans pleasure that he should have it: so like­wise saith Christ, Luke 12. 32. Feare not little flock, it Luke 12. 32. is your Fathers good pleasure to give you a Kingdome: mark how he saith first, it is his pleasure; and secondly, to give unto you (saith he) a Kingdome: to whom? to you unworthy, which are his little flock. If I then be little, and the thing great (nay rather, of all things the greatest) which God hath given unto me, I must think, that he also is great and only great, which giveth it. If he offer it, and will give it; I consider not mine owne sinne, and unwor­thinesse, but his fatherly good will towards me, which is the giver; and I receive the greatnesse of the gift with joy and gladnesse, and am thankfull for so inestimable a gift given freely unto me, to me (I say) unworthy, by the hearing of faith. A little glimmering of this boun­teous nature of God, and our duty in taking his free­given benefits, we have in King Alexander the Great, [Page 392] who, when a servant and souldier of his that had served him in conquering the world, whereof he was now Monarch, being a poore man, came to King Alexan­der and besought him, that he would bestow the value of twenty pounds upon his daughter that was now to be married; the King presently commanded the value of a thousand pounds to be given him: and when the poore man acknowledged that it was too great a gift for him so poore a man to receive, the King answered, That although he thought it too great a benefit for him to receive, yet it was not too great for him to give; and therefore hee should take it, and have it. Which the poore man seeing to be his pleasure that he should have, took the bounty of the King, was glad thereof, and went his way thankfull for the same. Now is this King Alexander nothing, and as it were, but an Ape in imitating that bounteous nature of God; who giving righ gifts and benefits unto us, agreeable to his exceeding greatnesse, to make us rich and blessed, shall not we freely take that which of his exceeding boun­teous nature he freely offers? but [...]ooking upon our owne unworthinesse, shall we resist his pleasure, and refuse his rich bounty? Very effectually therefore is this point pressed by the doctrine of our Church in this case of free Justification; where, in the Sermon of Doctrine of our Church in the sermon of the Resurrecti­on. the Resurrection of Christ having taught, That it is not enough to have, by the death of Christ, our sinnes done away; but also by his Resurrection we are endowed with a perfect and everlasting righteousnesse, freely replenishing us be­fore God with all righteousnesse; presently to streng­then faith, it addeth this salve against doubting, say­ing, Doubt not of the truth of this matter, how great and high soever these things be: it becommeth God to doe [Page 393] no little deeds, how impossible soever they seeme to thee Pray to God, that by faith thou maist perceive this great mystery of Iustification wrought by Christs Resur­rection, that thou maist certainly beleeve nothing to be im­possible with God. But if thou doubtest of so great wealth and felicity wrought upon thee, O man call to minde, that therefore thou hast received into thine owne possession the everlasting verity, our Saviour Iesus Christ, to confirme to thy conscience the truth of all this matter.

The second Remedy against the feare of applying 2 so great wealth and felicity wrought upon us by Christ, effectuall to strengthen our faith, is to remem­ber the sixth thing proposed to be spoken of, in the beginning of this second part of Justification; namely, the End, why God freely bestowes upon us so great wealth and felicity, not ayming chiefly at our glory herein, but to declare and manifest his owne glory, by magnifying upon us his free grace, and rich bounty: and therefore we must freely take by faith, which is the hand of the soule, this rich bounty of God; that so this glory of his free grace may be magnified upon us, and that we may be passive instruments of his glo­rious doings, and rich bounty wrought upon us by himselfe only and alone. For doth hee not greatly manifest his owne perfect justice and righteousnesse, in that none can please him, but such only as are per­fectly holy and righteous in his sight? and that none can be such, except he himselfe, above their sense and feeling, take in hand to make them such in his owne sight freely, to the praise of the glory of his grace? Yes verily, and therefore is it so flatly testified by the Apostle, saying, Rom. 3. 24. 25, 26. wee are justified Rom. 3. 24, 25, 26. freely by his grace in his Sonnes blood: why? or to what [Page 394] end? to shew (saith he) at this time his righteousnesse, that he might be just, and the Iustifier of him, or the maker of him just, that is of the faith of Iesus: Which glory of glo­ries to be proper to God only, is notably expressed by Esay 44. 22, 23. the Prophet Esay 44. 22, 23. saying, I will put away thy transgression as darknesse, and abolish thy sins as a mist; Re­joyce yee heavens, for the Lord hath done it; shout yee lower parts of the earth, hurst forth into praise O Mountaines, &c. For thus hath God redeemed his people, and thus will he be glorified in Israel. Because when we take this benefit by faith, and rejoyce with this joy for the same, we give him truly, the glory of his grace, and rich bounty.

And therefore we must mark that, which few mark; Two wayes of glorifying God. namely, that there are two wayes of glorifying God, one primary and immediate to Gods own eyes; and another that is secondary, and mediate, that is, to the eyes of men: the first & immediate way of glorifying God, to his own eyes, is to take by faith, and to be­lieve him on his word, that those rich benefits freely promised, are wrought upon us, which to reason are impossible, & for greatnesse incredible; and yet embrace the same with joy. And this kinde of glorifying of God, is spoken of Rom. 4. 20. where it is said, that, Abraham doubted not of the promise of God by unbeliefe, Rom. 4. 20. but was strengthned in faith, and gave glory to God. The other kinde of glorifying God, which is secondary to the eyes of men, is by works testifying our faith to the eyes of men; and is spoken of Matth. 5. 16. saying, Let your light (to wit of faith) so shine before men, that Matth. 5. 1. they may see your good works of Sanctification, and glo­rifie your father which is in heaven. But look how farre the Sun passeth the Moon, or rather a candle for brightnesse; so farre doth our glorifying of God [Page 395] directly to his own eyes, the first way, by joyfull em­bracing the greatnesse of his benefits, passe the glori­fying of him; by works to the eyes of men, the second way: Because the first is meerly passive in us, suffering God to glorifie himselfe upon us, by working his inestimable benefits freely upon us: The second is de­clarative and active in us, by which wee declare the free goodnesse of God, freely bestowed upon us. The first is inward, spirituall, and divine, wholly tending to the prayse of God, first creating (as it were) the glory of God in us. For whereas it is the nature of unbe­liefe (as Brentius well describes) to be very curious, and inquisitive, and at the smallest appearance contrary to the promise, doubts of God speaking it, one while ma­king question whether the Word be the Word; another while making question of the meaning of the Word; another while ☞ looking to the fewnesse and simplenesse of them that hold the Word; another while looking at the multitude and greatnesse of them that hold otherwise; but ever seeking some witty eva­sion, whereby it may seem to do honestly in not believing the Word of God, as it plainly speaks: And sorobs God of the glory of his truth and of his power; and with seem­ing wit makes him a liar: So on the contrary side, faith resting upon the naked and plain word spoken, because it seemes contrary to reason, and outward sense and feeling, it flies to the truth, and power of the Promiser, making him true in his speaking, and able to perform it; and so gives him the glory of his Living, and Being, and true working in us: whereby (as Luther truly speaks) faith is (as a man would say) the Creator of a certaine Divinity, not in the substance of God, but in us; and so by putting us in possession of Gods bounteous divine benefits, doth truly make us divine people: And for this [Page 396] first kinde of glorifying God, is Abraham so often called in the Word, the friend of God. But the second kind of glorifying God is outward, more fleshly, and humane, not creating and making, but shewing after a grosser manner to the eyes of worldly men, that we are made divine persons: whereof S. Peter speaks, saying, By the exceeding great and precious promises you are partakers of the Divine nature: But how manifested and declared? In that (saith he) yee flie the corruption that is in the world through lust, 2 Pet. 1. 4. And this second active kinde of glorifying God, because we are Agents in it, and doe it by the spirit, greatly inclines to the glorifying of man; as S. Paul speaking of the sancti­fied works and holy life of Abraham, saith, What shall we say then, that Abraham our Father hath found concer­ning the flesh? For if Abraham were justified (that is, made righteous in the sight God, by the holy works of his sanctification) he had wherein to rejoyce or glory (viz. before men) but not before God? But what saith the Scripture? Abraham believed that God himselfe took in hand to make him righteous, by clothing him with his Sons righteousnesse, whereby he was made spiritually, divinely, heavenly and perfectly righteous: not for mans account, which counteth of righteousnesse by halfes; but in Gods account, whose count is perfect; and counts it not righteousnesse, except he himselfe, alone by him­selfe doe make his creature perfectly and gloriously ho­ly and righteous, from all spot of sin, in his own sight freely: This Abraham believed, enjoyed the benefit thereof, and gave glory to God; and therefore was called the friend of God, because he glorified him in this principall glory, wherein hee will be glorified in the greatnesse of his benefits freely bestowed; which [Page 397] especially in his Gospel, are correspondent and agree­able to his great and glorious nature; and therefore, being above humane capacitie, and to reason impossi­ble, is principally glorified by taking them by faith; and this faith, seeing and discerning the greatnesse and glo­ry of them, makes the true Believer to rejoyce with joy unspeakable and glorious, 1 Pet. 1. 8. 1 Pet. 1. 3.

But alas, here wee may take up Luthers complaint, That this knowledge and benefit of Christ to come, the Saints of the Old Testament rejoyced more in, and so glorified God more for the same, than wee now doe, when hee is so brightly and comfortably revealed and exhibited unto us: Indeed, (saith hee) we do confesse that this knowledge of Christ, and of the righteousnesse of faith, is an inestimable treasure; but wee conceive not thereby such a full joy of spirit, as the Prophets and Apostle did. But what is the reason hereof? Because (saith Luther in another place,) They did not consider so coldly the promises made unto the Fathers, as wee doe; but did reade them, and weigh them with great diligence: But they that un­derstand not this benefit of fee Justification (whereof the Gospel specially intreateth) and so doe prize no o­ther righteousnesse, besides the righteousnesse of works, works, when they heare this righteousnesse of faith pressed, and the excellencie thereof advanced, they are offended; objecting that it is so farre from glorifying God two wayes, that it makes men secure and carelesse to all good works. But what (saith the Doctrine of our Church) is the cause hereof? Even this (as Luther also testifieth) Because, they understand nothing of Free Iustification, or else they understand it car­nally: for their minds are occupied with other cogitations, and fantasticall imaginations of their own works; therefore [Page 398] things seeme unto them strange matters, and no meanes to glorifie God, neither passively by faith, nor active­ly by works; but the children of wisdome will imitate the Prophets and Apostles, who because they concei­ved the great glory thereof, and felt true joy of spirit for the same, therefore (saith Luther) did they (espe­cially Paul) so plentifully set forth, and so diligently teach the Article of Justification: For (saith he) this is the proper office of an Apostle, or as one may say, the essence of a Minister of the Gospel, to preach among people the unsearchable riches of Christ, Ephes. 3. 8. espe­cially Ephes. 3. 8. the cause and fountaine of all the rest, namely, Free Justification; wherewith (as David saith, Psal. Psal. 119. 32. Gal. 5. 1. 119. 32.) when our heart is set at liberty, Galat. 5. 1. wee will runne the way of Gods Commandements.

Hence it is that the Prophet Ieremy also set out so magnificently the glory of Free Justification, as it should be fully revealed under the time of the Gospel, saying, I will make them cleane from all their iniqui­ties, whereby they have sinned against mee, and whereby they have rebelled against mee, &c. Yea (saith he) in an other place, Ierem. 31. I will make a new covenant with Ierem. 31 33. the house of Israel; and this shall be the Covenant, That I will so forgive their iniquities, that I will remember their sinnes no more. And it shall bee to mee a name, a joy, a prayse, and an honour before all Nations of the earth, which shall heare all the good that I doe unto them; and they shall feare and tremble for all the goodnesse, and for all the wealth that I shew unto them. Upon which words the exposition of Pellican, is very remarkable, Pellican upon Ie [...] 3 [...] 8. 9. saying, Vbi praedicabitur Evangelium regni, &c. When the Gospel of the Kingdome shall be preached, God will doe such great good things unto his faithfull, [Page 399] ut prae magnitudine gratiae, obstupescat omnis caro, that all flesh shall bee astonied at the greatnesse of his Grace. And Paul expoundeth what this wonderfull Grace is, saying, whereas all have sinned, and so are de­prived of the glory of God, wee are justified, that is, made perfectly holy and righteous from all spot of sinne in the sight of God, freely by his Grace, through the Redemption that is in Christ Iesus, Rom. 3. 24. Marke Rom. 3. 24. the word (freely) and let us throughly understand the meaning thereof, namely, God respecting no worthi­nesse in us, to deserve so glorious a benefit, nor re­specting any unworthinesse in us to hinder us from taking this glory, but giving it us freely, to heale all our unworthinesse, and to make us freely worthy of all his other blessings, both temporall and eternall: and why? or to what end doth he all this? the Apo­stle answereth, Ephes. 2. 7. saying, That hee may shew to Ephes. 2. 7. the ages to come, the exceeding riches of his Grace, through his goodness towards us in Christ Iesus: and that also to the praise of the glory of his Grace, Ephes. 1. 6. Whereby (saith Ephes. 1. 6. Chrysostome,) nequit sermone comprehendi, &c. it cannot be expressed with words, with how great benefits wee are endued, and honoured withall; for (saith he) they are not only riches, but abundant riches; and not only abundant riches, but given also to shew abundancy; and not the abun­dancie of men, but of God: so that in all respects, they must needs be unmeasurable and wonderfull great. Shall wee then by foolish feare of our unworthinesse, drown the the word [freely,] resist (as I said before) the good plea­sure of God, that would have us freely to take it, and refuse his rich bounty, and so trample the glory of the exceeding riches of his grace under feet? no, let us rather utterly trample this feare of our unworthinesse [Page 400] under f [...]et, because it would not only rob us of our good; but also Christ of his glory.

The third Remedy against feare of applying to our selves so great glory of Free Justification, Is to remem­ber The third Re­medy aga [...]nst the feare of appl [...]g so great g [...]o [...]y [...]o [...] [...]lves is. Matth. 6. 33. how highly it pleaseth God, and how precious he counteth such applying of his benefits by faith, God rewarding the same with all blessings temporall and eternall: according to that saying of Christ, Matt. 6. 33. Seek yee first the Kingdome of God, and his righteousnes, (whereof Paul spake saying, That I may not be found in mine own righteousness, which is after the Law, but the righteousness which is of God through faith:) and then (saith Christ,) all other things shall bee cast upon you: But, because we shall speak further hereof, when wee come to the effects of Justification, I will only repeat (for feare so precious a saying, worthy ever to be re­membred, should be so soone forgotten,) that Exhor­tation before mentioned, namely, Cast away the raggs of thy owne righteousnesse (Philip. 3 8, 9.) And if Phil [...]. 8. 9. over thou wilt get the blessing, wrap thy selfe in this gar­ment of the righteousness of thy elder brother, Christ: And when thy Father shall savour the smell of thy garments, he shall bless thee, and say, Behold, the smell of my Sonne is as the smell of a field, which the Lord hath blessed; feare not to bee compleat in him; this long white Robe needs no in­ching, no ceking, no patching: Say with the holy Martyr, and live and die with it in thy mouth: only Christ, only Christ. The reason whereof is plainly expressed by S. Paul, say­ing, That they that are of faith, are blessed with faithfull Abraham: But as many as are of works, are under the curse, Gal. 3. 9. 10. Upon which words the exposition Gal. 3. 9, 10. of Luther, is worthy to be adjoyned, and ever to be re­membred, saying thus, Wee must seperate the believing [Page 401] Abraham, from the working Abraham, as farre a sun­der, as there is distance betwixt heaven and earth. A man believing in Christ is altogether a Divine Person, the child of God, the Inberitor of the world, a Conquerour of Sinne, Death, the World, and the Devill; therefore he cannot be praised and magnified enough. Let us not suffer this faithfull Abraham, to lie hid in his grave, as he is hid from the Iewes, but let us highly extoll, and magnifie, and let us fill both heaven and earth, with his name: So that in respect of this faithfull Abraham, wee see nothing at all in the working Abraham: For when wee speak of this faithfull Abraham, wee are in heaven; but afterwards doing those things, which the working Abraham did, (which were in comparison fleshly and earthly, Rom. 4. 1.) wee are among men in earth. The be­lieving Rom. 4. 1. Abraham, therefore filleth heaven and earth. So every Christian through his faith filleth heaven and earth (heaven with his faith, and earth with his works.) And thus much for the strengthning of Faith.

CHAP. XIIII. Of the Vtility and Majestie of Free Iusti­fication.

THus having spoken of the nature and parts of Free Justification, and strengthned faith in the same: Now it remaines that I shew unto the possessors of it, what an inestimable Jewell they have of the same, in shewing the exceeding [Page 402] utility and majestie of it; which although I confesse it passeth the ability, either of men or Angels to ex­presse according to the worth and excellency there­of; because I acknowledge the saying of Luther, upon Pauls reproving of Peter to his face, before the Con­gregation, to be most true, That such and so great is the utilitie and majesty of Free Iustification, that whosoever rightly esteemeth the same, to him all other things shall seem but vile, and nothing worth. For (saith he) What is Peter? what is Paul? what is an Angel from heaven? what are all Creatures to the Article of Iustification? Which if wee know (and so esteeme) then are wee in the cleere light; but if we be ignorant thereof, (and so lightly regard it) then are wee in most miserable darknesse. Yet notwith­standing I hold it necessary a little to point at this excellent utility and majestie of Free Justification; and leave the full handling thereof to others, of grea­ter gifts than my selfe; and will only touch six fruits Six effects of Free justifica­tion. and effects, which the more any look into, marking but the nature, truth, and excellency of them: the more they shall see the utility and majestie of free Ju­stification to be wonderfull.

The first excellent fruit and effect hereof is this, 1 First Illumina­tion. That the right knowledge of free Justification doth truly enlighten us, and brings us into a wonderfull light. For first it brings us to see what an infinite hor­rible, Also it makes us to see the horriblenesse of sinne. soule, filthy thing the least sinne is in the sight of God; in that we see by the same, that we cannot be but most foule, loathsome, and filthy in the sight of God, untill we be made perfectly holy and righteous, from all spot of sinne, in the sight of God; which yet none can work and bring to passe, but only he himselfe: which horrible foulnesse of the least sin, although the Law [Page 403] doth terribly lay it open in that definitive sentence, Cursed is every one that continueth not in all things that are written in the book of the Law, to doe them, Gal. 3. 10. Gal. 3. 10. that is, cursed is every one that hath the least sin in Gods sight; for who sees not, that if a man doe con­tinue A description of Gods un­changeable nature and w [...]l against sin. (as God created him) in all things, he should not have the least sin in the sight of God? but if hee have the least sin in the sight of God, he doth not con­tinue in all things, and so is certainly accursed. Yea the sentence is as much, as if God had said, Cursed is every one that is not perfectly holy and righteous from all spot of sin in the sight of God: And yet who marks it? or if any doe mark it, it drives them but into despaire; and being loath, by selfe love, to prognosticate so hard things to themselves, desire to forget it or endeavour to put it away by vaine and idle imaginations; as if it were not the description of the loathsomenesse of sin in the sight of God, nor a description of Gods unchangeable pure nature, a­gainst sin; but a pretended severity of the rigour of the Law, which they hope to escape, though they be not found fulfilling it in the sight of God: and so would make God changeable and false, which is impossible, seeing heaven and earth may passe away, but one jot or tittle of this definitive sentence of the Law cannot passe Math. 5. 18. away, untill it is fulfilled. And thus men dally and trifle Men dally and trifle with th [...] fearfull sen­tence. with this fearfull sentence, untill they come to bee enlightened with Free Iustification, whereby God him­selfe takes in hand to make them perfectly holy and righteous in his owne sight freely: then they come to see willingly what an horrible thing the least sin is in the sight of God; then they acknowledge the truth and unchangeablenesse of that definitive sentence, [Page 404] Cursed is every one that continueth not in all things; then they seeing that nothing could make them so per­fectly holy and righteous, from all spot of sin, in the sight of God, but the crucifying of the Sonne of God, they begin truly to crucifie that, which they now see to be the Crucifier of the Lord of glory.

Secondly, it brings us to see not only the foulnesse 2 The perfecti­on of Gods Justice. of sin, but also the perfection of Gods justice against sinne, and his implacable displeasure and anger against the same; in that he cannot be reconciled from this displeasure, or anger, except he see his creature per­fectly holy and righteous, from all spot of sin, in his sight. Which although the foresaid definitive sen­tence of the Law seemes to doe, yet because it smites terrour and despaire into them, it makes men to strive to forget it, and to fly from God, and to runne into more sin, untill they see Gods love in making them perfectly holy and righteous, from all spot of sinne, in his owne sight freely: and then they come to acknowledge cheerfully the perfection of his justice, and the just­nesse of his displeasure and anger against the least sin; because they see by the death of his Son, to make them cleane from all sin, that there is no sin little in the sight of God. Now they come to see the truth of that saying of David: Thou art not a God that loveth wickednesse, neither shall any evill dwell with thee, Psal. 5. Psal. 5. 4. 4. Now they come to see the truth of that saying of Habak. Thou art of pure eyes, and canst not see evill, thou canst not behold wickednesse, but thou must needs destroy the sinner, or sin from him that sees, by it, his misery, by making him perfectly holy and righteous, from all spot of sinne, in thy sight freely. And that free Justification thus declares and manifesteth the justice of God, and [Page 405] brings people thus profitably to see the perfection of it, and glorifie it, is testified plainly by S. Paul, Rom. 3. 25. 26. saying, The righteousnesse of God by the faith Rom. 3. 25, 26. of Iesus Christ, is unto all, and upon all that doe beleeve, freely justifying them, that is, making them perfectly holy and righteous in the sight of God freely: but to what end? To declare (saith hee) his righteousnesse (namely, that it alone pleases him) that hee might thus see himselfe to bee just, and the justifier of him, that is, of the faith of Iesus.

Thirdly, the right knowledge of free Justification 3 The meaning of the tenth Commande­ment. brings a man to see and understand the tenth Com­mandement, and thereby the spirituall meaning of all the ten Commandements, which men, though wise, and learned, and very religious, both in their owne opinion, and judgement of others, doe not under­stand: as is to be seene in the Scribes and Pharisees, whom Christ was faine in the fifth, sixth, and seventh Chapters of Matth. in the spirituall meaning of the Law, to chatechise like young children in all the ten Commandements. But when a man understands free Iustification rightly, then he understands the tenth Commandement, and sees how horrible grosse sins, in the sight of God, the least breaches thereof are (which the blinde world counts nothing, and sees all his best works and holy walking to be) by reason of that tenth Commandement, but as a menstruous cloath; and so kills him, in making him to see, that he is a damnable 1 By the help and assistance of the spirit of God. lost sinner in the spirituall breach of all the ten Com­mandements. A notable example hereof is S. Paul who whilst he was a Pharisee, he walked diligently and 2 God being mercifull to pardon small matters. zealously; so holily and righteously in all Gods Com­mandements, that in his owne opinion, and in the [Page 406] judgement of others, concerning the righteousnesse of the Law, he was unrebukable, Phil. 3. 7. But when Phil. 3. 7. he was once justified, and understood rightly the glo­ry of the same; then he understood the tenth Com­mandement; and then he cried out, that the Law was spirituall, but (although his life was then most of all sanctified) yet he felt himselfe carnall, and sold under sinne: then he felt that in him, that is, in his flesh, dwelt no good thing; and cried out, Oh wretched man that I am, who shall deliver me from the body of this death? Thus did the tenth Commandement kill him, being by the right understanding of free Iustification, effectually en­lightened in the Law.

Fourthly and lastly, this right knowledge of free 4 It opens the closets of hea­ven. Justification opens unto us the very closets of heaven; whereby, as it were with Stephen, the heavens being opened, it shewes us all the admirable glory of Christ, and all the riches of heaven: so that never did Moses, being upon the top of Mount Pishgah, more brightly see all the beauty and glory of the land of Promise, than we being justified by faith, doe see all the riches, treasures, and glory of the Kingdome of Christ; whereby with S. Paul, wee desire to know nothing else, save Iesus Christ, and him crucified; to purchase unto us such unsearchable riches, Ephes. 3. 8. Yea we begin Ephes. 3. 8. truly to count all things losse, for the excellent knowledge of Christ Jesus our Lord; and to judge them to be dung, that we may winne Christ, and be found in him; not having our owne righteousnesse, of holy walking according to the Law, but the righ­teousnesse which is of God through faith in Jesus Christ, Phil. 3. 8, 9. whereby we behold, in this Justi­fication, Phil. 3 8, 9. as it were in a looking-glasse, the glory of [Page 407] God with open face; and are changed into the same glory, from glory to glory, 2 Cor. 3. 18. of which excellent 2 Cor. 3. 18. light that thus comes by the right knowledge of free Justification; because I have spoken further of it in the first chapter of this Treatise, I will end with that pithy testimony of Calvin, who upon Galat. 2. 16. Calvin on Gal. 2. 16. most truly saith thus: That without the knowledge of this benefit of Iustification, we know neither our owne fil­thinesse, nor Gods righteousnesse: but if we doe rightly know it, with a joyfull understanding of it; as it alone makes us (as Peter saith) a chosen generation, a royall Priesthood, an holy nation, a peculiar people unto God; so it makes us to shew forth the virtues and praises of him who hath called us out of darknesse into his marvelous, or wonderfull light, 1 Pet. 2. 9.

The second maine point shewing the majesty and 2 The second maine point shewing the majesty of free Iustification. utility of the right knowledge of free Justification is, That it not only delivers us from the fivefold punish­ment belonging to the least sin, spoken of before in the second chapter: which God by his righteous na­ture and revealed law, daily executeth upon one or other, in one place or other: but also it is the only cause that brings upon us, and puts us in possession of all the contrary, great, and glorious benefits of the Gospel: six of the principall and chiefest whereof; al­though notongue of man or Angels is able to lay forth The deep sea of God, mercy the unsearchable riches and glory of them; yet I will briefly touch them, leaving them to the large plummet of thy meditations, to sound the bottome of this deep sea; which the deeper thou soundest, the more thou shalt finde thy selfe swallowed up with the unsearch­able riches of these benefits: which I will briefly handle in order, as in an experimentall feeling, and na­turall [Page 408] order they depend one upon another, and hang together like links in a chaine. The first wherof de­pending upon this head-link Justification, and is (as I said) the only cause thereof, is everywhere called in the new Testament Reconciliation, or Reconcilement, or Attonement with God, Rom. 5. 9, 10, 11. whereby, Rom. 5. 9, 10, 11 notwithstanding our manifold daily infirmities, not only all the displeasure and anger of God for our sins, is done away, and utterly abolished from between God and us: according to the prophecy of Esay, to be fully exhibited under the time of the Gospel, saying: Feare Esay 54. 4, 5, 7, 8, 9, 10. not, for thou shalt not be ashamed, neither shalt thou bee confounded; for thou shalt not be put to shame: yea thou shalt forget the shame of thy youth, and shalt not remem­ber the reproach of thy widow-hood any more. For he that made thee, is thine husband (whose name is the Lord of hostes) and thy Redeemer, who shall be called the God of the whole world. For a little while I have forsaken thee, but with great compassion will I gather thee: For a mo­ment, in mine anger, I hid my face from thee, for a little season; but with everlasting mercy have I had compassion on thee, saith the Lord thy Redeemer. For this is unto me as the waters of Noah: For as I have sworne that the waters of Noah shall no more goe over the earth; so have I sworne, that I will not be angry with thee, nor rebuke thee. Not only (I say) all the displeasure and anger of God for our sins, and daily infirmities, is thus done away, (whereby (as the Apostle saith) Christ, by his death upon the Crosse, hath slaine anger, Ephes. 2. 16.) Ephes. 2. 16. but also we are reconciled to God, and restored into his compleat love, perfect peace, and full favour again, and are truly blessed of God; whereby we have entrance or accesse unto God, with boldnesse and confidence through [Page 409] faith in Christ, Ephes. 3. 12. This is that which was Ephes. 3. 12. testified by the Prophet Hosea, to be fully brought to passe under the time of Christ, saying, I will heale their rebellion, I will love them freely, or (as the originall Hosea 14. 4. word imports) abundantly; for mine anger is turned away from him. This is the joyfull song which the An­gels of heaven sung, and testified at the birth of Christ, saying, Glory be to God on high, in earth Peace, and good will The Angels song. towards men: that is, the whole glory of this recon­cilement of God with men must be given to God only, whereby perfect peace is made on earth; and not only peace, but also good will towards men; that is, full favour, and perfect good will is made and sta­blished for ever between God and men. This also is the joyfull Sermon that God the father preached from heaven at the baptizing of his Son, saying, This is my beloved Sonne in whom I am well-pleased, Mat. 3. 17. Math. 3. 17. that is, in whom I am become, not only a loving Fa­ther, but also a well-pleased Father; so farre from all anger, so farre from all displeasure, that I abound only [...] Luther. with perfect peace, reconciled good-will, and perfect A great diffe­rence between the delivery of the Law, and the publicati­on of the Go­spel from hea­ven. favour, constant and enduring for evermore. Which voice of God from heaven, Luther expounding, saith most effectually after this manner: This sermon was not like the sermon which he made when he gave the ten Commandements; neither doth hee now appeare in that forme and manner, wherein he appeared, cum Testamen­tum illud vetus conderet, when he framed the old Testa­ment, and made his Covenant with the people of Israel, by his law given by Moses upon Mount Sinai; when the hea­vens were be-clouded, and darkned with thick black clouds: when nothing was heard but thunderings and lightnings, so terribly and horribly sounding, that the Mountaine [Page 410] being strucken, smoked; and the earth trembled; every­where there was terrour, every-where feare, palenesse, quak­ing, horror, and trembling: so that Moses said, I feare, and quake. Not after this manner (I say) doth God shew himselfe here, but after a farre other and contrary forme and manner; for here appeares nothing but light, cleerenesse, and brightnesse; here all things are pleasant and joyfull: Hic nutus, vultus, aspectus Dei amaenissi­mus & blandissimus; that is, here the beck, counte­nance, and look of God is most pleasant, and smiling; here the heavens are opened; here all creatures seeme Heaven open­ed, and all creatures leap for joy. to laugh, and to spring and leap for joy; in that the majesty of God doth so humble it selfe, as to descend, and come downe to us, that there may appeare no dis­agreement between God and man: and to give him­selfe to bee beholden of us in a forme and manner, longè amabilissima, blandissima, & gratissima, most lovely, most gentle, and most favourable: By which manner of appearing, he not only testifieth, omnem suam iram sopitam & sedatam esse, that is, all his anger and displeasure to be pacified, and asswaged; but also in ejus locum infinita & immensa gratia, &c. in the place thereof is succeeded infinite and unmea­surable free favour, a well-pleased father-like, and ardent affection of love towards us; & inexhausta copi­osaque misericordia, and an abundant and bottomlesse mercy and peace is upon us. This is the Christian li­berty spoken of Gal. 5. 1, 2. See Luther. Gal. 5. 1, 2.

But the reason why all anger and displeasure of God Justification is the only ground and cause of recon­ciliation. is so utterly abolished from us; and why we are re­stored into such perfect peace, and full favour with God againe, ariseth and is wrought (as I said) only by the two parts of free Justification: For first, [Page 411] seeing all anger and displeasure of God ariseth only for sinne: as the Prophet Esay testifieth, saying, Behold the Lords hand is not shortned, that it can­not Esay 59 1. 2. save, neither is his eare heavie, that it cannot heare: But your iniquities have separated between you and your God, and your sins have hid his face from you. When Christ himselfe hath separated our sinnes from us, and from all our works, as is before shewed, as farre as the East is from the West, by utter abolishing them out of his Fathers sight; Where are they then to separate between God and us? And when Christ hath by his blood, made us and all our works clean from all sinne, so that wee and all that wee doe, are from all spot of sinne, in the sight of God, whither than snow; where is there any place then for the displeasure and anger of God to come upon us? Whereupon the Apo­stle saith to the Colossians, thus, And you that were in times past (mark in times past) Strangers and enimies to God: (And why enimies? Because your minds were set on evill works; being most true that Augustine saith, Nec inimici eramus Deo, nisi quemadmodum justi­tiae inimica sunt peccata; that is, neither were we eni­mies to God, otherwise than as sins are enimies to righteousnesse,) hath he now reconciled: that is, seeing all these make-bates are abolished, now all displeasure, all anger, and emnity is utterly abolished from between God and you, and you are set in the compleat love, per­fect peace, and full favour of God again, and are blessed before God: Oh happy state and condition! But who wrought this? and by what meanes, is so glorious a work brought to passe? The Aposte answereth: because Christ in the body of his flesh, through death, makes you so holy, that you are unblameable, and without fault in Gods [Page 412] sight, Colos. 1. 21, 22. Where we see that as sinne only is Colos. 1. 21, 22. the make-bate between God and man: So when by Free Justification they are made without blame and fault in Gods sight: This, and this alone, quencheth all the displeasure, and abolisheth all the anger of God, and reconciles us to God; for take away the fuell, and the flame utterly ceaseth. And because none can take away sinne from before God, but Christ only, therefore, none can be our peace-maker, but Christ only: but because hee takes it away perfectly from before his Father, Therefore is hee a most perfect Peace-maker, between God and us. Whereby wee may see the truth, of that joyfull saying of Luther, upon those words pronounced by God from heaven: This is my beloved Sonne in whom I am well pleased; saying, after this manner, Truly with no praises could Christ bee more glorified, nor extolled more magnificently; for by this voyce hee is set in a most illustrious dignity, and high glory: for in these words, Hee is proclaimed and declared the true King of peace, a true Priest, working perfect atone­ment, Christ is the true King of peace. and the Heire and Lord of all things, who alone pa­cifieth his Father, and brings to passe, that hee is well­pleased with us. Moreover in these words God the Father testifieth that hee is of a right fatherly and well-pleased minde to them that believe in Christ; to these he declares, and here opens himselfe wholy; and leaves it witnessed un­to our consciences, that he is not (as before) offended with us, for our sins: but now is become a most loving, and (eti­amsi per imprudentiam & infirmitatem carnis cespitavi­mus, that is, although we trip unawares, and by the in­firmitie of the flesh; yet,) a most indulgent and so well­pleased a Father unto us; ut nec velit, nec possit nobi [...] irasci, &c. That (if we give to his Son his glory, that [Page 413] hee doth justifie us, and so cleave to him with a sound faith) hee neither will, nor can bee angrie with us, for his Sonnes sake, in whom hee is at perfect peace, and throughly well-pleased with us.

Again, secondly, As by the first part of Justification Second Reason. abolishing all our sinnes out of Gods sight, all displea­sure and anger is abolished, and done away; so by the se­cond part of Justification, making us perfectly righte­ous in the sight of God. are we perfectly reconciled to God, and set in perfect peace, and perfect favour with God again, and truly blessed. And this is plainly testi­fied by the Prophet Esay 33. 14. saying, Who amongst us Esay 33 14. opened. shall dwell with the devouring fier? who amongst us shall dwell with the everlasting burning? The answer is, [...], He that walketh in righteousnesses: Where mark that he saith not in the singular number, In Righ­teousnesse: but in plurall number, Righteousnesses: which although the plurall number may be acutely taken and understood of the two righteousnesses, the one of Ju­stification, by which we walk in righteousnesse in the sight of God; the other of Sanctification by which we walk in righteousnesse in the sight of men, whereof hypocrites there spoken of by the Prophet doe nei­ther; yet because the Hebrew phrase useth to expresse the superlative degree in the plurall number, the pro­per meaning of the Prophet is, That none may have peace, familiarity and friendship with God, but hee will be unto them a burning and devouring fier, except such, as walk before him in a perfect righteousnesse, (as it were) of the highest degree: but when none can so come forth, then comes Christ, and cloathes us with his own perfect and everlasting righteousnesse; and so he alone, by that righteousnesse, only sets us in [Page 414] perfect peace and reconcilement, with this most just and righteous God, and to dwell with this everlasting burnings, and devouring fire in perfect friendship, and well-pleased favour. This also is expressed by Saint Paul, 2 Cor. 5. 19. 21. saying, God was in Christ, 2 Cor. 5. 19. 21. and reconciled the world to himselfe; not only by not im­puting their sinnes unto them; but also because Hee that knew no sinne, was made sinne for us, that wee being translated into him, might bee made the Righteousnesse of God. That is, we being, by this power of Gods impu­tation of his Sons righteousnesse unto us, made in the sight of God, nothing else (as it were) but a perfect, pure, and everlasting Righteousnesse of God, are there­by set in a perfect favour, perfect reconcilement and love, and in a full pleasing everlasting peace with God. To which purpose Calvin also speaketh pithily, after Calv. Insti. l. 2. C. 17. 8. 2. this manner, saying, Because God is the Fountaine of all righteousnesse, it must needs bee, that man, so long as hee is a sinner, have God his enimy: wherefore the originall or The well­spring of Gods love is righteous­nesse. well-spring of his love, is righteousnesse, such as is des­cribed by Paul: Hee made him, which had done no sinne, to be sinne for us, that wee might be made the Righteous­ness of God in him: For he meaneth (saith he) that wee have attained free righteousness by the sacrifice of Christ, that so we, that were by nature the children of wrath, and by sinne estranged from God, might please him. Hereupon it is said, Revel. 7. 14, 15. That unto the faithfull, are given Revel. 7. 14, 15. opened. long white Robes, that is, a perfect righteousness, making them perfectly just and righteous in the sight of God, by the blood of the Lamb; and hereby are they in the presence of the Throne of God, that is, under his re­conciled love, and favourable protection and provi­dence; and serve him day and night in his Temple; that [Page 415] is, with continuall zeale in his Church; and he that sitteth in the Throne of power and glory, will dwell amongst them; that is, will declare his favourable presence, and reconciled providence, in his gracious protection and goodnesse amongst them. Thus was Abraham by Free Justification, and by his strong faith believing it, so perfectly reconciled to God, that he is often called the friend of God: & haec sola (saith Luther) nos Dei amicos constituit, this alone makes us the friends of God. Thus is Christ (saith he) Our true King of Peace, Christ our true Solomon. & verus noster Solomon, id est, pacificus, qui pacem no­bis cum Deo restituit, that is, and our true Solomon, that is to say, Peace-maker, which hath restored unto us peace with God, and peace with his people. Hence also it is that hee that was called Iesus to save us from our sins, Why Christ is called Emma­nuel. is also called Emmanuel, God with us; non modo quod Deus homo factus sit, sed quia nunc à nobis stat, qui priùs contra nos erat, & ob peccata nostra ampliùs irasci non vult: that is, not only because hee was made man: but because now he is for us and on our side, who was before against us, and will be no more angry with us, for our sinnes.

Hereupon, as our perfect Justification consisteth Two comfor­table effects, flowing from our reconcilia­tion. of two parts, so doth our perfect reconoiliation, flow­ing from the same, consist also of two parts or branches or effects, that greatly shew the excellency of the same.

First, by this reconciliation God with an especiall First protecti­on from all evill. care watcheth over us to protect and defend, and keep away from us all evill, and all hurtfull things; accord­ing to that prayer of Christ, saying, I pray not that thou Ioh. 17. 15. shouldst take them out of the world, but that thou keep them from evill, Iohn 17. 15. Secondly, pro­curation of all necessary good things,

And secondly, God with an especiall care watcheth over us, to provide unto us all necessary good things, [Page 416] and even the very best for us, both for our soules, bo­dies, goods and name, according to the saying of the Apostle, The living God is the Saviour, that is, the up­holder and preserver of all men; but especially (mark the word, especially) of them that believe, 1 Tim. 4. 10. 1 Tim. 4. 10. For first that God by this perfect reconciliation, watcheth over us, to protect and keep away from us, all hurt and evill Is manifest, by the Father of the faith­full even Abraham, who being justified, and thereby perfectly reconciled to God, God said unto him; Feare not Abram, for I am thy Buckler (that is, to defend thee from all hurt and evill) and thine exceeding great reward, so that, I will blesse them that blesse thee, and curse them that curse thee, and in thee shall all Families of the earth be (thus) blessed, Gen. 12. 3. which blessed recon­ciliation Gen. 12. 3. with God to bee likewise brought upon us Gentiles, by Free Justification, Paul plainly testifieth, saying, That Christ was made a Curse for us: To what end? That the blessing of Abraham might come on the Gentiles through Christ Iesus, that we might receive the spirituall promise of Iustification, and of such perfect re­conciliation through faith, Gal. 3. 13, 14. For (saith the Gala. 3. 13, 14. Apostle) The Scriptures fore-seeing that God would justi­fie the Gentiles through faith, preached the Gospel, or joyfull newes, unto Abraham, saying, In thee shall all Nations be blessed: So then they that are of faith, believing free Justification, are blessed, with faithfull Abraham, Gal. 3. 8, 9. What an excellent perfect reconciliation is Gal. 3 8, 9. opened. this? Hence is the whole ninety first Psalm, fully per­formed upon us, containing (as it were) a new Para­dise of Gods loving protection, and most gracious A Paradise of Gods loving protection. keeping of us from all hurt and evill, saying thus, Who so dwelleth in the secret of the most High; that is (as Luther [Page 417] well expounds it) Vnder Free Iustification, which none can work upon us, but the most high God, and indeed is the secret of secrets to the blind world, He shall abide under the shadow of the Almighty, that is, hee shall bee protected and defended under the most comfortable shade of Gods most loving providence, who is of Al­mighty power to preserve and keep him. So that the faithfull soule, saying unto the Lord, in confidence of this reconciliation by Free Justification, Oh my refuge, and my Fortresse, my God, in him will I trust. Surely, he shall deliver thee from the snare of the hunter, which is the Divell and all his instruments, and from the noysome pe­stilence of their contagious practises; He will cover thee under his wings of Fr [...]e Justification, and thou shalt bee safe under his feathers, of his gracious providence and protection; his truth of perfect reconciliation, shall be thy shield and buckler, &c. as it followes in the whole Psalme: For hee shall give his Angels charge over thee to keep thee in all thy wayes: thou mayst have some crosses and troubles, But thou shalt tread upon the Lyon and Adder, the young Lyon and the Dragon shal [...] thou trample under thy feet: Why? Because by faith of free Justification hee hath set his love upon mee, therefore (saith God) will I deliver him; I will exalt him, because he hath known my name. He shall call upon mee, and I will heare him; I will bee with him in trouble; I will deli­ver him and glorifie him. With long life will I satisfie him, and shew him my salvation: is not this a joyfull, perfect, excellent, and blessed reconciliation? Hence likewise is the whole 121. Psalme verified upon us, Psal. 121. testifying that the creatures that have mighty opera­tion in mans body, and are high above our reach shall, yet notwithstanding doe us no harme, saying, The Sun [Page 418] shall not smite thee by day, nor the Moon by night, the Lord shall preserve thee from all evill; yea, hee shall keep thy soule, the Lord shall preserve thy going out, and thy com­ming in, from henceforth and forever. What would wee have more? Yea, hence are all the other comfor­table & excellent protectors, spoken of every-where in the Word of God, verified upon us; whereupon the Prophet saith, Psal. 5. 11, 12. Let all them that trust in Psal. 5. 11. 12. thee, rejoyce, and tryumph for ever, and cover thou them: and let them that love thy name, rejoyce in thee: why? Be­cause thou Lord wilt blesse the righteous, (which none are before God, but by free Justification) and with fa­vour wilt compasse him as with a shield, defending and keeping him from all hurt, to the least haire of his head, Matth. 10. 29. 30. can we possibly wish a greater, Matth. 10. 29. 30. and perfecter, and more protecting reconciliation?

But as this first part of Justification, doth thus protect and defend us from all evill and hurt; So the second part, brings upon us by this perfect re­conciliation, all manner of good things, that are truly needfull and necessary for us: as God himselfe te­stifieth, Ierem. 32. 40, 41. saying, I will make an ever­lasting Ier. 32. 40. 41. covenant with them, that I will never turn away from them to doe them good: Yea (saith he) I will de­light, and rejoyce over them to doe them good. Hence is the whole Psal. 23. verified upon us, namely, That the Psal. 23. Lord is our Shepherd, (because he is made such unto us, only and truly by free Justification,) And therefore can we lack nothing: Hee will feed us in green pastures, and lead us forth by the waters of comfort: Hee restoreth our souls, and leads us, by Justification freely, in the pathes of righteousnesse, for his name sake. Therefore he concludes, Surely goodness and mercy, shall follow us all the [Page 419] daies of our life. Hence it is that Christ said, Take no distrustfull cark and care for your belly, what you shall eat; nor for your body, what you shall put on: For after all these things doe the Gentiles with such doubtfulness and distru­sting care seek after: But your heavenly Father knowes that you have need of all these things: But seek yee first the King­dome of God: If you ask how? I answer, By making your selves sure of his righteousnesse, which by making you perfectly righteous in the sight of God freely, is only able to reconcile, and set you in perfect peace with God; and then all these things shall be cast upon you. Matth. 6. Whereupon we see the truth of that Matth. 6. 33. saying of David, Feare the Lord, yee his Saints: but how are we Saints? Two manner of wayes (as is shewed be­fore:) First by Justification, that makes us perfect Saints to God-ward, freely; and Secondly, by sanctifica­tion, that makes us Saints to men-ward in sincerity. Well, what then? For (saith hee) They that feare him lack nothing. The Lyons do lack and suffer hunger, but they that feare the Lord shall want nothing that is good, Psal. 34. Which perfect reconciliation with God; Psal. 34. 10. Iacob found so effectuall, that hee said boldly unto his Brother, The Lord hath had mercy on me, and there­fore I have all things, Gen. 33. 11. And Luther upon the Gen. 33. 11. voyce from heaven, saying, This is my beloved Sonne in whom I am well pleased, shewes that this rich mercy, and perfect reconciliation with God, by which we have all things, was testified by God himselfe, at the Bap­tisme of his Sonne, to be without measure exhibited, saying thus: Nothing else was heard & seen here, but love, Incredible sweetnesse. good will, and the infinite and incredible favour of God towards us; nothing but unmeasurable, and bottomless good­ness, and placability; all the whole vast heaven seemed not to [Page 420] distill drops, but to poure and raine down whole showers, and floods of most sweet honey and sugar, and to power down meer and infinite favour of God abundantly upon us, that we may think of, and expect nothing else from him, but the best good things; and most rich mercy, and wel­pleasing reconciliation: yea (saith he againe) For this one cause would God sound these words from heaven with his own voyce, that he might perswade us certainly, and that we might infix it deeply in our minds, That in Christ, and for Christ his beloved Son, omni nos beneficiorum genere cu­mulare velit, &c. That it is his will, to lade us with all manner of benefits, and embrace us (as was signified in receiving the prodigal child) with a true fatherlike, and well-pleased affection of love, to cover us with the best garment, nourish us, make merry with us, and de­fend and save us, and to drive away all things that goe about to deprive us hereof. Which words of Luther, although they seeme for sweetnesse, and ful­nesse of honey and sugar to be incredible, yet wee need not doubt thereof; because S. Paul himselfe confirmes the same unto us, by a strong and invincible demonstra­tion, saying, If God spared not his own Son, but when we were sinners gave him to death to justifie us, how much more being now justified, will he with him give us freely all things also? Rom. 8. 32. The uses that we must make Rom. 8. 32. of this perfect reconciliation, brought upon us freely by Christ, are these two.

First, we must soundy trust to, and set our affiance 1 Two uses of our perfect re­conciliation. on this reconciliation, procured unto us by Christ, as Peter saith, Cast your care upon God, for he careth for you. 1 Pet. 5. 7. That is, we must yeeld up our selves, as A­braham 1 Pet. 5. 7. did, to doe our vocations, and all our affaires and actions that we take in hand faithfully, and as God [Page 421] would have us to doe them; that is, to seek his glory, by benefiting of men, and so we walk in the steps of the faith of our Father Abraham, Rom. 4. 11. and doe Rom. 4. 11. the works of Abraham, through full assurance that his Almighty power is able, and this loving care over us, procured by this perfect reconciliation, also will, with­out any bad meanes of ours, both keep away from us all hurtfull things, and provide unto us, without our distrustfull cark and care, all necessary good things; saying, in strong assurance of free Justification, making us perfectly holy and righteous in the sight of God freely, That wee are perswaded (though some crosses doe crosse us) that neither tribulation, nor distresse, nor per­secution, nor famine, nor nakedness, nor death, nor life, nor any creature shall separate us from the assurance of the love of God, and perfect reconciliation that is in Christ Iesus, Rom. 8. 35. Whereupon the Author to Rom. 8. 35. the Hebrewes, exhorteth after this manner, saying, Let your conversation bee without covetousnesse, and be con­tent with such things as you have: For he hath said, I will never leave thee, nor forsake thee: So that wee may boldly say, The Lord is my helper, and I will not feare what man can doe unto me. Heb. 13. 5. 6. And so farre as we doe Heb. 13. 5. 6. so, we give both to God, and to Christ their due glory; to God the glory of power, and to Christ, the glory of his merit of reconciliation.

And secondly, In confidence of Free Justification so The second use of our per­fect reconcil [...] ­ation. assuredly reconciling us to God, wee must expect and look for at his hands, and certainly promise to our selves all blessings temporall and eternall: as Luther upon the voyce of God from heaven, That hee is well­pleased, effectually expresseth after manner: Exigit ita­que à nobis, &c. God requires of us, therefore that we [Page 422] expect and promise to our selves from him the best things; and that wee perswade our selves, that hee is of a most loving and ready good-will, to doe us all good; and therefore to pray for, and expect at Gods hands summa & saluberrima, the principall and most profita­ble good things, in a strong confidence in this perfect reconciliation, and in a fulnesse of faith, nothing fear­ing at all any thing that goes about to make us afraid, molest, make us sad, or to work any trouble against us. For feare not Abram (saith God) I am thy Buckler and exceeding great reward, Gen. 15. 1. Whereby wee have Gen. 15. 1. accesse by prayer unto God, and entrance to obtain with boldnesse and confidence through faith in Christ, perfect­ly Justifying us, and thereby perfectly reconciling us Ephes. 3. 12. The fearfull danger of de­parting from our justificati­on and recon­ciliation. Psal. 73. 27. to God, Ephes. 3. 12. But if we doe not thus, but fol­low indirect meanes and bad courses to help our selves, wee goe a whoring from God by the dead faith, and hee will destroy us; as it is said, Psal. 73. 27. For lo, they which withdraw themselves from thee shall perish; thou destroyest all them that goe a whoring. But so farre as wee resign up our selves to assurance and affiance in this perfect reconciliation, we with Abraham, Isaac, Ia­cok, Ioseph, David, Daniel, & all the rest of Gods faithful children, that have beleeved and relyed upon this joy­full and well pleasing reconciliation, shall have, (as they had) both the very Best for us, and at length also our very hearts desires. And therefore, saith David, As for me, it is good for mee to draw neere to God, therefore I have put my trust in the Lord God, that I may declare all thy works, Ps. 73. 28. That I may shew Psal. 73. 28. all thy praises, in the Gates of the Daughter of Zion and may rejoyce in thy reconciliation, prote [...]tion and salvation, Psal. Psal. 9. 14. 9. 14. And thus much of the first excellent benefit of [Page 423] the Gospel, brought upon us by free Justification; in which, because I have been loath (as it were) to be drawne out of this new Paradise, purchased by the blood of Christ, I have stayed the longer: but let the weightinesse of the point recompence the length; because, as David truly saith, this loving favour of the Lord is better than life it selfe, Psal. 63. 3. But now let Psal. 63. 3. us proceed forward.

CHAP. XV. Of foure other excellent benefits wrought upon us by Free Iustification.

THE second excellent and glorious benefit brought upon us by Justification, Is, that the The giving of the holy Ghost holy Ghost is by it freely given us, to dwell in us; and our bodies and soules are made blessed Temples of the same holy Spirit; as is evident by these Scrip­tures, Be baptized (saith Peter, Acts 2. 38.) every one of you in the name of Iesus Christ, for the remission of Acts 2. 38. sinnes, and you shall receive the holy Ghost: for the pro­mise is made unto you, and your children. Where we see that although the holy Ghost be true God, and the only preparer of our hearts, both to see our misery by sin, as also to see and apprehend Christ and his bene­fits, to free us from our misery: yet notwithstanding he doth not come to dwell in us, and to take up our bodies and soules to be his Temples, untill first hee hath enabled us to beleeve free Iustification; and pre­pared us, as it were, for himselfe by sealing it unto us by Baptisme, as most sure, that the blood of Christ [Page 424] hath washed us cleane from all sin in the sight of God, before he doe enter into us, and dwell in us. The same also Paul testifieth, Ephes. 1. 13. saying, In whom ye also Ephes. 1. 13. have trusted, after yee heard the word of truth: what word of truth was that? namely, that by the blood of Christ yee are freely made righteous, accepted and adopted, vers. 4, 5, 6, 7. even the Gospel of joyfull newes of your salvation, Verse 4, 5, 6, 7. wherein also after (mark the word after) yee beleeved, First justified, and then sea­led with the spirit of San­ctification. yee were sealed with the holy Spirit of promise: where we see againe, that we are first beleevers of Justification, and then after (if not tempore in time, yet naturâ, in nature and order afterwards) sealed with the Spirit of Sanctification dwelling in us.

The Reasons are, first because otherwise the holy 1 First Reason. Ghost should come to dwell in a foule hog-stie, de­filed with sin; which because hee utterly abhorres, therefore first he makes cleane the house, and prepares us for himselfe by Justification; thus purifying our hearts first to himselfe, by applying unto it Christs righteousnesse, so preparing and making us fit houses and Temples for himselfe to dwell in; and then comes and dwells in us, renewing our nature.

Secondly, to our selves, and to our sense and feeling 2 by sanctification: another Reason is, because it is the proper office of the holy Ghost to glorifie Christ: but how doth he glorifie Christ? By taking his things and shewing them unto us, Iohn 16. 14. whereby the Iohn 16. 14. holy Ghost by the preaching of the Gospel, shewing to his elect the excellency of Christs righteousnesse, and enabling them to receive the same by faith, and so to be spiritually and mystically clothed with it to glo­rifie Christ in this his righteousnesse, He enters in it, and by it, into all the faithfull, to dwell in them, thus [Page 425] glorifying the righteousnesse of Christ: and there­upon it comes to passe, that look how freely the righ­teousnesse of Christ is, by the preaching of the Gospel, bestowed upon them that feele their misery by sin, to justifie and heale them freely: so freely also is the holy Ghost bestowed upon them to dwell in them; and therefore in the very preaching of free Iustification, whilst the Preacher is yet speaking, doth God use principally and especially to raine downe the holy Ghost upon the Hearers, even whilst they do nothing but sit still, and reverently heare Justification freely preached unto them. Whereupon Paul convinced the Galathians by saying, Received yee the holy Ghost by the law? that is, by hearing works, works preached? No: how then? By hearing of faith, that is, free Justi­fication preached, Gal. 3. 2. An evident example Gal. 3. 2. hereof is extant, Acts 10. 44. where we may see, that Acts 10. 44. as Peter was preaching Christ, and free justification by him, even whilst he was yet speaking, the holy Ghost fell on all them that heard the word. Another notable ex­ample, besides many others in that book, is Acts 13. Acts 13. where likewise we may see, that when Paul had very powerfully preached the Resurrection of Christ, and eagerly pressing the maine fruit and benefit that comes thereof, namely, free justification, saying, Be it knowne unto you men and brethren, that by this man, is preached unto you, the forgivenesse of sinnes; and lest we should conceive Gods forgivenesse to be a slight thing, not Gods forgive­nesse is a most excellent and glorious for­givenesse. making the creature perfectly holy and righteous, like mans forgivenesse, He presently expounds what hee meanes by Gods forgivenesse, and shewes what a glo­rious thing Gods forgivenesse is above mans; saying, Even from all things, from which you could not be justi­fied, [Page 426] that is, made perfectly righteous by the law of God, by him every one that beleeveth is justified; that is, made perfectly holy and righteous, from all spot of sinne, in the sight of God freely. And when there were some Jewes among them that marvelled, and wondered, and murmured against it, that they that had not la­boured for it, should freely have the same righteous­nesse equall with them that had laboured all day long, in the heat of the day, to get it: to whom Paul an­swereth, saying, Behold ye despisers, and wonder, and va­nish away: for I will work a work in your dayes, which yee will not beleeve, though a man should declare or demon­strate it unto you: And yet some others, both Jewes and Gentiles besought Paul, that he would preach the same words to them the next Sabbath day: which also he did: but what was the end and effect of this vehement prea­ching of free Iustification? namely this; That the Disciples hearts were filled with joy, and with the holy Verse 51. Ghost, vers. 51. And if any man here object, That these are extraordinary examples belonging only to the Primitive Church. I grant that it is true, con­cerning the outward visible raining downe of the holy Ghost, for the first miraculous stablishing of the Go­spel by visible appearances of the same: but not for the inward spirituall working of Justification, and raining downe of the holy Ghost upon Gods chil­dren, spiritually and invisibly to dwell in them: for this is essentiall and perpetuall to the Gospel; as S. Paul testifies, 2 Cor. 3. 7, 8, 9, 10. proving thereby 2 Cor. 3. 7, 8, 9, 10. The glory of the Gospel a­bove the Law. the glory of the Gospel, above the Law, saying, That although the ministration of death and condemnation, that is, the giving of the Law, was glorious, so that the children of Israel could not behold the face of Moses [Page 427] for the glory of his countenance, which glory was to be done away; how shall not the Gospel be much more glorious? why? because the Law did exact at our hands, that we should give to God a perfect righteousnesse: but the Gospel gives unto us a perfect righteousnesse freely, and thereby is the perpetuall administration of the Spirit unto us; whereby (saith he) this mi­nistration of righteousnesse doth exceed in glory. So that we see, that the preaching of free Justification is the administration or ministeriall giving, both of per­fect The holy Ghost unsepa­rable from Christs righ­teousnesse. righteousnesse, and also of the holy Ghost, un­separably ever going with the same; for the holy Ghost will not forsake the wedding-garment of Christs righteousnesse; but to glorifie the same, will goe in it, and with it, whithersoever it goes; filling the heart, where they two abide, with joy, and right zealous new obedience.

Another Reason, why the holy Ghost goes so un­separably ever with the righteousnesse of Christ, is, Because the preaching of free Iustification is after a more peculiar manner, called the voice of Christ; because it is the only and sole saving voice of Christ Iustification is Christs voice. alone: but the voice of Christ being rightly and powerfully uttered, is not a dead weak thing, but is mighty, and goes with a lively breath, breathing out no lesse than the holy Ghost upon the attentive and reverent Hearers of free Iustification, the only soule­saving, and sole-saving voice of Christ, making them to live a new life: according to that saying of Christ: verily, verily I say unto you, the houre shall come, and now is, that the dead shall heare the voice of the Sonne of God, and they that heare it, namely, as the voice of the Sonne of God, shall live, Iohn 5. 25. surely, they Iohn 5. 25. [Page 428] must needs live when the voyce of Christ thus breathes the holy Ghost into them, to dwell in them. But now concerning the excellency of this wonderfull gift brought upon us only by Free Iustification, who is The glory of this gift is in­explicable. able either of men or Angels to lay forth the glory of it? For is not the holy Ghost true, and very God, that takes up our bodies & souls, to be his blessed Temples? Was it not this blessed Spirit, that wonderfully go­verned the Patriarks? Was it not he that inspired all the Prophets? as Peter testifieth saith, These holy Pro­phets spak as they were moved by the holy Ghost? 2 Pet. 1. 21. 2 Pet. 1. 21. Was not his power wonderfully shewed, and was hee not a mighty worker, when he formed the humane nature of our Saviour Christ, to bee conceived and born of a pure Virgin? Shewing that where the ho­ly Ghost worketh, there nothing is impossible? Is it not hee only that regenerateth a man, and makes him a new born creature, both towards God by Iustification, and towards man by Sanctification? Or can any man worthily lay forth the glory of a new creature, by the holy Ghost? Are not his gifts excellent and marvellous, which hee worketh in whom hee will, and as he will? described, 1 Cor. 12. And finally must 1 Cor. 12. not Iustification, needs bee a glorious and wonderfull work that bringeth so wonderfull a benefit upon us? and can people heare, and read and meditate Free Iu­stification sufficiently, that doth enrich us so heavenly? And if there were no more Reasons, why Ministers af­ter our misery by sinne laid open, should continually beat upon the greatnesse and excellency, and glory of Free Iustification, to work the joyfull and violent re­ceiving o [...] by faith, that brings with it unseparably and unfallibly so precious a gift as the holy Ghost, to [Page 429] dwell in us, were not this sufficient? Is not the gift of the holy Ghost all in all?

The third excellent benefit of the Gospel wrought 3 Vnion into Christ. upon us by Free Iustification, is our wonderfull Vnion into Christ, whereby wee are by the power of the holy Ghost though mystically and spiritually, yet, truly, really and substantially so ingraffed and united into Christ, that wee are made one with him, and he one with us. For first, that this wonderfull Vnion is not a thing in meer imagination, no, nor consisting in meer charity, love, and affection only; but is a true, reall, This union is not imaginary, but reall. and substantiall Vnion, Is evident, both by the ex­presse Word of God, and unanimous consent of Gods faithfull Dispensers of his Mysteryes, both ancient and modern: For first the Word of God in that excellent prayer that Christ made for all the faithfull, Ioh. 17. Ioh. 17. 20, 21, 22, 23. 20, 21, 22, 23. saith thus, I pray not for these alone, but for all them also, which shall believe in me, through their Word: Well, what doth he pray for? That they all may be one, How one? As thou O Father art in me, and I in thee. Can men or Angels lay open, or sufficiently con­ceive, either the wonderfulnesse, or how really and substantially, Christ, as hee is God, is one with his Father? And yet, even so are we by this Union, One We by this u­nion are one with Christ. with Christ, as he is Man, and our Mediatour; and there­by knit into God, as Christ saith, That they may be also one in us, that the world may believe that thou hast sent me, that the greatnesse, and wonderfulnesse of this work, may declare that none but the Son of God sent of his Father to effect it, could otherwise bring it ot passe; And the glory (saith hee) which thou hast given to me, I have given them (that by this meanes also they may discern the greatnesse of this Union) That they may be [Page 430] one, even as we are one; I in them, and thou in mee, that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. Can possibly the understanding of man, conceive a more absolute and perfect union with all the circumstances of the same, than is here described? But to shew yet further, how true, reall, and substantiall this Union is, cleere is the testimony of Paul, Ephes. 5. 31. saying, For we are members of his body, of his flesh, Ephes. 5. 31. and of his bones. Certainly nothing can bee more reall and substantiall, than such a Union. Whereupon learned Zanchius in that excellent Treatise upon Zanch. upon Ephes. 5. 30. Ephes. 5. 30. concerning the Union betwixt Christ and his Church, (reproving them that hold, that our Union is no otherwise true and reall, than because we partake of the spirituall gifts and graces of Christ) sets down this Thesis or position confirming the same, both by Scripture, and consent of the Ancient Writers, namely, that Vnio nostricum Christo, & Christi nobiscum essentialis ac substantialis est, vera atque realis, That is, The Union of us with Christ, and of Christ with us, Our union with Christ is, first substantiall. is essentiall, and substantiall, true and reall. First sub­stantiall (saith he) because the substances themselves of the flesh of Christ, and of our flesh, both of the person of Christ, and of our persons, are united toge­ther; and so not the fruit and graces only of Christ are received, seeing they cannot bee received, but by partaking of the substance it selfe of Christ. Secondly, I call it true and reall, (saith hee) because we are not Secondly, true and reall. in bare imagination, but reipsa in very deed, uni­ted into Christ; and being united, (although non Phy­sico, sed spirituali & supernaturali modo, not by a naturall, but a spirituall and supernaturall manner,) wee grow [Page 431] more and more into one body with Christ. But that we may dive more deeply into this most excel­lent glory of our Union into Christ, Let us mark that the holy Ghost, (which effectually sheweth the power of his God-head, in working this benefit upon us) to ex­presse the substantiallnesse, and reallnesse, and wonder­full closnesse of it, doth use six principall similitudes in Six similitudes used to express the realnesse of this union. the Word of God, to shew to our weak capacities the great glory of it, That (as S. Paul speaketh) passeth knowledge.

The first, and furtherest off similitude, is, That the justified person, being cloathed with the righteousness of Christ; hath thereby put on Christ as a man puts on, and is cloathed with his own apparell: As S. Paul speaketh, Gal. 3. 27. saying, All yee that are baptized into Gal. 3. 27. Christ, (thereby sealing up unto you your Justification) have put on Christ, namely (as the originall Word imports) as a man puts on, and is cloathed with his apparell. Whereby as old Isaac in the weaknesse and infirmity of his old age took Iacob for Esau in Esaus ap­parell: so doth God in the virtue and strength of this our wonderful union into Christ, take us not ignorant­ly and unwittingly, as Isaac, but truly and graciously for Christ, having thus truly put on Christ himself. And this the faithfull Interperters plainly testifie, saying, Cum dicit Galatas Christum induisse, intelligit Christo sic esse insitos, ut coram Deo, & nomen & personam Christi gerant, ac in ipso magis quam in seipsis censeantur: that is, Where as the Apostle saith, that the Galathians have put on Christ, he meanes that they are so ingraffed into Christ, that before God they beare the name and person of Christ, and are reputed and estimated rather in him, than in themselves.

The second similitude expressing more reall and Husband and wi [...]e. entire union than the former, is taken from the union, not only between ordinary husband and wife; but also, that we are as substantially and really united into Christ, as Adam and Eva, who was made of his very rib, and thereby truly and really of his flesh, blood and bone, were one in Paradise; for which cause Adam & Eva are both called but one Adam, Gen. 5. 2. of which Gen. 5. 2. perfect union, Adam said thus: this is now bone of my bones, and flesh, of my flesh, shee shall bee called woman, or (as the Hebrew W [...]rd importes) a she-man, because she is taken out of man, Gen. 2. 23. which mystery S. Paul expoun­ding Gen 2. 23. in the fifth to the Ephes. saith thus of Christ, and his Church; For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his Father and Mother, and shall bee joyned unto his Wife, and they two shall bee one flesh. This (saith he) is a great mysterie, for I speak concerning Christ and his Church, Ephes. 5. 30, 31. 32. Whereupon true and excellent is Ephes. 5. 30, 31, 32. the testimonie of a noble man and Martyr in France, who writing of the dignity and excellency of a Chri­stian man, sayth thus, By this spirituall bond o knot, the Christian man is made one with Christ, flesh of his flesh, and bone of his bone; yea, even so farre that he beares Christs name and person before God: Is not this wonder­full? And yet S. Paul not herewith content, shewes that the union betwixt Christ and every child of God, is more close and entire, than between husband and wife; for (saith he) they are not only one flesh, But also He that is joyned to the Lord Christ is one spirit, 1 Cor. 6. Calvin upon 1 C [...]r. 6. 17. 17. Which place Calvin expounding, saith thus: Hoc ideo adjecit ut doceret arctiorem esse conjunctionem Christi nobiscum, quàm viri cum uxore, that is, Hee [Page 433] therefore addeth these words, That he might teach us, that the union betwixt Christ and us, is closer and straighter, than betwixt husband and wife. Which Lut [...]er upon Gal. 2. 20. thing Luther also testifieth, saying, Gal. 2. 20. This faith therefo [...]e that Christ hath loved mee, and given himselfe for mee to justifie me, doth couple Christ and mee more neer together, than the husband is coupled to his wife.

The third Similitude, expressing this marvellous union, is that wee are as truly and really united, and 3 Tree & Bran­ches. made one with Christ, as a Tree and the branches thereof are one, This Christ himselfe testifieth, Ioh. 15. 5. saying, I am the Vine, yee are the branches. As the branch cannot beare fruit of it selfe, except it abide in the Vine, no more can yee, except yee abide in mee. Upon which words Zanchius truly saith thus: Quid etiam hoc Zanch. upon Iohn 15. 5. simili clarius, quam nos verè ac realiter Christo insitos esse; that is, What is more cleere by this similitude, than that' we are truly and really ingraffed into Christ?

The fourth Similitude, expressing this wonderfull union, is, That wee are as truly, and really united and 4 Body & mem­bers. made one with Christ, as the body and members there­of are one. And this similitude, if it were as well under­stood, as it is often expressed in the Scripture, wee should abound with more joy for the same, than we doe. For, how plaine is S. Paul 1 Cor. 12. 12. saying, As the 1 Cor. 12. 12. body is one, and hath many members, and yet all the mem­bers, though they be many, make but one body; so also is Christ. For (saith he) yee are the body of Christ, and members for your part, verse 27. Again, to the same, Cor. 6 15, 17. Verse 17. Cor. 6. 15. 17. he saith thus, Know ye not that your bodies are the mem­bers of Christ? Nay more, But hee that is joyned to the Lord is one Spirit. What more perfect and more wonderfull union can there be, Than to be one spi­rit [Page 434] and one body with the Lord? Certainly (saith Zanchias) The union of the members with the head, and with themselves is substantiall, true and reall: Wherby (saith hee) wee may further understand, that the fruit of the passion of Christ, and his gifts and graces cannot be recei­ved, without a real participation of the very flesh of Christ; for the members can receive neither motion, nor life, nor juice, nor nourishment, being separated from the head. And hereupon it is, that the ancient Dispensers of Gods mysteries doe so greatly extoll this our concor­poration into Christ: for thus saith, Chrysostome, Homil. 60. ad populum Antioch. Non satis fuit, homosieri, colaphis caedi, verùm & semet ipsum nobis commiscet, Chrysost. Hom. 6. & non fide tantùm, verùm et reipsa nos suum efficit corpus, that is, It was not enough to become man, to be buffet­ted with fists; but also he doth mix and mingle his own selfe together with us; and not by faith only, but also he makes us in very deed his own body. Which doctrine of the ancient Fathers of our wonderfull uni­on (although the Papists goe about to misapply it, and say, this great work and union is wrought upon us, by the Sacrament of the body and blood of Christ, in that (say they) the bread becomes transubstantiated into the body and blood of Christ; and so wee eating the same, the body of Christ is mingled and united into one body with us:) yet it is well proved of the Learned Protestants to bee utterly false. For the Sacrament is not the bond of this so mysticall and wondersull union, after so grosse, fleshly, and carnall a manner; but it is wrought only by the holy Ghost, after a spirituall, and unsearchable manner. Who yet notwithstanding, because he is true God, & hiîc exerit, and herein doth shew forth the power of his God-head, [Page 435] in thus wonderfully knitting and reall and substantiall uniting us into Christ: hereupon doe the ancient Fa­thers confesse that no tongue of men or Angels is able to lay forth sufficiently, the reallnesse, substantiallnesse, and excellency of the same, though sealed unto us, by an outward sign and figure in the supper of the Lord. For hence it is, that Chrysostome saith again, Homil. 61. thus: Vnum Corpus sumus, & membra ex carna ejus, & ossibus ejus, & non tantùm hoc per charitatem fia­mus, Chrysost. in Hom. 61. verùm & reipsa in illam misceamur carnem, that is, Wee are one body with him, and members of his flesh, and of his bones; and we are made this, not on­ly by love, but wee are mingled in very deed into his flesh, Christ being desirous thus to shew his utter­mostlove upon us.

Againe, in the same place, hee saith thus: Propterea semet ipsum nobis immiscuit, & suum in nos Corpus con­temperavit, ut unum quid efficiamur; tanquam Corpus ca­piti coaptatum; ardenter enim amantium hoc est, That is, For this cause, he hath mingled his own selfe into us, and hath tempered together his own body into us, that wee may be made one same thing with him, as the body is conjoyned with the head; for this is the manner of such as love ardently. Also Calvin saith thus: Non solùm individuo societatis nexu nobis adhaeret, sed mirabili quadam Communione in unum corpus nobiscū coalescit indies magis & magis, donec unum penitus nobis­cum fiat, That is Christ cleaveth unto us, not only by an unseparable knot of fellowship, or friendship, but by a certaine wonderfull communion, he growes every day more & more into one body with us, untill at length he be made altogether one thing with us. Master Deering Master Deering upon Heb. 2. 11. also upon, Heb. 2. 11. testifies, As by joynts and sinewes [Page 436] our members bee really knit and made one body to the head; so really, truly, and indeed by one Spirit are we knit into Christ, and as perfectly and substantially made one with him, as our members are one with our head.

The fifth Similitude expressing this wonderfull union 5 Graines of Co [...]ne one Loafe. into Christ, is that we are as truly, with all the children of God, united and made one with Christ, as many graines of corne make one Loafe of Bread, and many grapes make one Vine. And this is plainly taught by the Apo­stle, 1 Cor. 10. 17. saying, For we that are many, are one 1 Cor. 10, 17. bread, and one body, because we are all partakers of one bread: and have been all made to drink into one spirit, 1 Cor. 12. 13. Upon which place, the learned Inter­preters 1 Cor. 12. 13. say thus: Qui ergo Christi corpus accipiunt, non multa sunt corpora, sed unum corpus. For (saith Augu­stine) quemadmodum panis ex multis granis unitur, &c. As one loafe is united together of many graines, so that the graines doe not appeare, and yet they are graines, but joyned together with an uncertaine dis­cerning; so are wee joyned one with another into Christ.

The sixth and last Similitude of this wonderfull union 6 Bread & Wine in the Lords Supper be­comes one with the re­ceiver. Ioh. 6. 56. in to Christ, is, That we are as truly, really, and substan­tially united, and made one with Christ, as the bread that we eat, and the wine that we drink, in the Lords supper is made one with us. As Christ himself testifi­eth, Ioh. 6. 56. saying, Hee that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. Where­upon Zanchius truly inferreth, saying thus, An non substantiali [...]er & realiter unitur cibus & potus illi, qui edit & bibit? &c. That is, is not the meat and drink substantially and really united to him that eateth and drinketh? Yes certainly, so that of the meat eaten, [Page 437] and of him that eateth the meat is m [...] but one sub­stance; neither can the meat and drink bring life, ex­cept they bee united with him that eateth and drink­eth it, in one substance. And therefore he concludes, saying, Sicut realiter, &c. As therefore the bread is truly and really united and made one with us that eat it: so also truly and in very deed, is the flesh of Christ united and made one with us, that spiritually eat the same. Thus we see, how really, unsearchably, miraculously and wonderfully, we are united and made Iustification is the ground and cause of our union with Christ. Phil. 3. 8. one with Christ. Now that it is our Free Iustification that works and brings this glorious benefit to passe, upon us, Is most evident and plaine by S. Paul, Phil. 3. 8. where the Apostle saith thus: Yea doubtlesse, I count all things but losse, for the excellent knowledge sake of Christ Iesus my Lord, &c. That I may win Christ, and be found in him, That is, be sound united and ingraffed into him: but how, or by what meanes is this brought to passe? he shewes, saying, By not having mine own righteousnesse, which is of the Law, but that which is through the faith of Christ, even the righteousnesse which is of God, by faith. Where we see evidently, that the true meanes to bee found united into Christ, is to be clothed in this rich robe of Christs righteousnesse. Hence is the truth of that usuall speech, That in Christ wee are pure and cleane from all our sinnes. And this also Beza wit­nesseth, plainly in his notes upon this place, saying thus: This is to be in Christ, to bee found not in a mans own righteousnesse, but clothed with the righteousnesse of Christ imputed unto him.

The Reason hereof [...] because Christ will have no Reason. [...]oul leprous members united and made one with him; and therefore hee first washeth us in his blood, and [Page 438] makes us cleane from all our sinnes; and then knits and unites us, as fit members, into his own selfe. The or­der also and naturall dependencie of these benefits up­on one another confirme the same: for we cannot bee knit into Christ, before we have the holy Ghost dwel­ling in us: the holy Ghost comes not to dwell in us, before we be reconciled to God; and we are not recon­ciled to God, before we have all our sinnes abolished out of Gods sight. But when all our sins are abolished, and wee made perfectly holy and righteous, from all spot of sinne, in the sight of God, freely, Then the holy Ghost comes and dwells in us, and knits us, and unites us, as fit members, into the blessed body of Jesus Christ; then we are by the Wedding-garment alone of Christs righ­teousnesse made, above our sense and feeling, fit Brides for so glorious a Bridegroome. For (saith Au­gustine) Such an head, must have condignum corpus a body suteable to it selfe; such a Bridegroome, must have condignam uxorem, non habentem rugam aut maculam (as we heard before) a Bride agreeable to himselfe not ha­ving to God-ward one spot or wrinkle, or any such thing, Ephes. 5. 27. For (say the learned Interpreters upon Ephes. 5. 27. 1 Iohn 3. 5. 1 Ioh. 3. 5.) In Christ (that is, in his body the Church) is no sin, For (say they) Non de Christi persona hic agit, sed de toto corpo [...]e, that is, he speaks not here of the person of Christ, but of his whole body; totū enim Christi corpus purum esse oprtet, For it behoveth, or must needs bee, that the whole body of Christ be pure: And this is the ground whereupon Luther said, That since by his resur­rection, Christ now raigneth, true Divinty teacheth, that there is no sinne in the Church any more, Seeing the body and members of Christ must needs be thus pure, before they can be united and made one with Christ.

But now for the excellency of this benefit, That we are by Iustification, thus truly, substantially, and wonderfully united & made one with Christ, here I say The inexpli­cable benefit of this union. again, what tongue of men or Angels is able to lay forth the glory of the same? doth not this benefit farre passe the glory of Adam in Paradise before his fall? For there Adam might only ear of the Tree, figuring the Tree of life; but by this benefit, we are made Branches of the true Tree of life, drawing continuall juice of grace and life from him forevermore. Again, Adam in Paradise might and did loose that figurative Tree of life; but The continu­a [...]ce is ever­l [...]sting. hee that is ingraffed and united into this true and everlasting Tree of life (because it is grounded not up­on ours, but upon Christs righteousnesse,) is sure to continue such for evermore; for Christ will not loose any of his members, being farre more easie for David to pull the prey out of the mouth of the Beare, and Lion, than for the World, the Flesh, or the Devill him­selfe, to pull, rent, or [...]eare away one of his members from his body. But what doe I talk of Paradise? see­ing it is better to bee thus wonderfully united into Christ, than to bee in heaven, because Christ is better than heaven; but that there indeed shall be a full mani­festation of this most glorious benefit. But nothing shewes the excellency of his wonderfull union, more than that it is so reall and substantiall, and marvellous a union into Christ, [...]hat it causeth and Church, and children of God to be intituled before God, and called Christ; as both the Word of God teacheth, and all the By this union beleevers, cal­led Christ. best Dispensers of Gods mysteries, do testifie of this u­nion. For thus saith the word of God; As the body is one, and hath many members, and all the members being many, are but one body: so is Christ. Upon which place Chry­sostome [Page 440] saith thus: Cum sic & Ecclesia dicere oportuisset, Chrysostome up­on, Col. 12. 12. pro Ecclesia substituit Christum, that is, When the A­postle should have said, so is the Church, in stead of the Church he set Christ, and said, so is Christ. Also Calvin saith thus: Locus plenus eximiae consolationis, quod Ecclesiam vocat Christum; hoc enim honore nos dig­natur Christus, ut nolit tantum in se, sed etiam in membris suis cens [...]ri & recognosci; that is, A place of ex­ceeding Cons [...]l [...]tion and [...]. consolation, that he calls the Church, Christ; for Christ vouchsafeth us this honor, that he will not bee reputed, and estimated only in himselfe, but al­so in his members. Wherein wee are to observe what an exceeding consolation it is, to them that under­stand this benefit, and what an honor is brought by the same upon the Church. Whereby they that are igno­rant hereof, doe not only deprive them themselves, of exceeding comfort and consolation; but also rob the Church of her honour. Another place of Scrip­ture confirming this is, Gal. 3. 16. compared with verse Gal. 3. 16. 29. where the Apostle applies this wonderfull union to the Galathians, after this manner; Abraham hath not many, but one seed, which is Christ; But you by faith, are that one seed; therefore you are Christ. For (saith Au­gustine) concorporans nos sibi facit nos membra sua, ut in illo & nos Christi essemus; nam omnes in illo & Christi, & Christus sumus, that is, Concorporating us into himself, he makes us his members, that in him we also should be Christs, for all of us in him are both Christs, and Christ himself. Also Origen saith thus: Fiunt perunum Christum multi Christi, transformati ad illius Imagi­nem, qui est Imago Dei; unde inquit per Prophetam, ne te­tegeritis Christos meos, Psal. 105. that is, By one Christ, there are made many Christs, because they are transfor­med [Page 441] into the Image of him, who is the Image of God: from whence God said by the Prophet, touch not my Christs, and doe my Prophets no harme, Psal. 105.

Again, Augustine as seeing and feeling the truth of Psal. 105. this exceeding consolation speaks likewise very pa­thetically after this manner, saying, Ergo gratulemur fratres & agamus gratias, Nos non solum Christianos esse factos sed etiam Christum: Intelligitis gratiam Dei super nos? capitis? admiremini, gaudete; Christus facti sumus, nam si ille caput, & nos corpus, &c. that is, Let us re­joyce brethren, and give God thanks, that we are made not only Christians, but also Christ: doe you understand, Brethren, the grace of God upon us? doe yee conceive it? wonder yee, rejoyce yee; wee are made Christ; for if he be the head, and wee the bo­dy, the head and the body make but one Christ. Where wee see that if this union bee rightly under­stood, to bee so close and wonderfull as is here descri­bed, it works great joy in our hearts; but if it work not this joy, we neither understand this great glory of it, neither can be thankfull for the same. And therefore that this joy may abound in us, we must not by unbeliefe cast away this benefit from us, and An Objection i [...] the mis­understanding of Matth. 24. wrangle against these testimonies of the learned Dis­pensers of Gods mysteries, by mis-understanding, and worse applying that saying of Christ, Matt. 24. That if we be so united into Christ, that wee also be Christ, Then that saying is now come to passe, that in the last dayes shall come many Christs; and we may say, Lee here is Christ, and there is Christ. I answer, that in this Answ. saying of the Lord of wisdome, he gives us warning to take heed of those, that renting themselves from the true Christ, doe come in their own name, and take [Page 442] upon them, either the proper person, or the saving offices of Christ, and so make themselves false Christs; not in Christ, but out of Christ, and by themselves. But to embrace by faith this wonderfull union, is to be knit into the true Christ, who poures himselfe so richly and abundantly into us, That perceiving and understanding how gloriously we are united, and made one with him, and how close wee doe adhere and cleave by his spirit unto him, and seeing how wonder­full rich wee are made in him alone, freely, It is the powerfull meanes to make us to abhorre all other false Christs, and to cleave only to the true Christ, who hath by Justification by his blood, and by his spirit of Sanctification, eso wonderfully knit us into his own bo­dy, That he makes us happy and blessed only in his own selfe alone for ever, that we need not to hearken after any false Christ for more happinesse any other way. Why? Because to assure us, that hee doth communi­cate both himselfe, and all his riches unto us, he com­municates also unto us, his very name, That as a wife (as Calvin saith) is intitled with the name of her husband; so is the Church and true children of God, truly intitled with the name of her husband Christ. And again, (saith he) In hoc verò sita est nostra consolatio, quod sicut Christus & pater unum sunt, ita & nos cum eo unum sumus, Vnde haec nominis communicatio (ita & Christus) that is, Herein consisteth our consolation, that as Christ and his Father are one, so wee are one with him, from whence comes this communicating of name (so is Christ.) But the sweetnesse and comfort of this consolatior consisteth herein. That as every one is married, by his true Justifying faith, particularly to Christ; so he must apply this union to his own selfe [Page 443] in particular, without which it becomes unfruitfull and unprofitable; yet not swarving hereby from the former doctrine, but a making of that which is generall to all, to bee thine own in particular, by applying it to thine own selfe in particular. Thus did Paul, saying, I live not now: then Paul belike is no Paul; but who lives then? Christ lives in me, that is, as Luther expounds it, I live not in mine onw person, nor in mine own sub­stance, but Christ lives in me: Indeed (saith he) the person liveth, but not in himselfe; and therefore he saith, I live not now, but Christ lives in me; Is est mea forma, Hee is my forme, more neerly joyned and united to me, than the colour or whitnesse to the wall. Christ therefore (saith Paul) thus joyned and united unto mee, and abiding in me, liveth this life in me, which I now live. Now Christ living in me, I am dead to the Law, that is He a­bolisheth the law to me, damneth sin, destroyeth death: At Christs presence, the Law, sinne and death, doe va­nish away. For it cannot bee, but at his presence all these must needs vanish away; for Christ is everlasting Righte­ousnesse, everlasting Peace, Consolation, and Life: and to these, sin, the terror of the law, heavinesse of minde, hell, and death, must needs give place. So Christ living, and abiding in me, taketh away, and swalloweth up all evills which vex and afflict mee. This union and conjunction then is the cause, that I am separated from my selfe, and translated into Christ and his king­dome, which is a kingdome of grace, righteousnesse, peace, joy, life, salvation and glory; yea, by this un­separable union and conjunction, which is through faith, Christ, and I, (mark this particularity, I) are made as it were one body in spirit. Hence it is, for this particular application of applying this close union to our selves in particular, did Origen say, as we heard [Page 444] before, quod per unum Christum fiunt multi Christi, that by one Christ, there are many Christs, because they are transformed to the Image of him, who is the Image of God. But Luther upon Pauls foresaid application, describes the manner of this particular application with fuller demonstration, saying thus: Quare fides purè est docenda, &c. Wherefore faith must be purely taught, namely that thou art so entirely and neerly joyned unto Christ, that he and thou are made, as it were, one person, which cannot be severed, but is per­petually joyned together; so that thou mayst boldly say, Ego sum Christus, I am Christ, that is to say, Christs righteousnesse, victory, and life are mine: And againe, Christ may say, Ego sum ille peccator, I am that sinner, that is, his sinnes, and his death are mine; because he is united and joyned unto me, and I unto him. For wee are so united together by the spirit, that wee are be­come one flesh and one bone: For so saith the Apo­ple, Ephes. 5. Wee are members of the body of Christ, of his Ephes. 5. flesh and of his bones. So that this faith doth couple Christ and me more neere together, than the husband is coupled unto his wife.

The fourth excellent benefit of Free Iustification, is 4. Adoption. our most glorious adoption; whereby wee are made the true sonnes and daughters of the living God. Therefore doth S. Iohn say, As many as received him, (namely, to justifie them, by his blood and death,) Ioh. [...]. 1 [...]. To them he gave the prerogative or dignity to be the Sons of God, as verily and truly as ever they were the Sonnes and Daughters of their naturall Parents. And the A­postle Paul testifieth, That Christ hath redeemed us from under the Law, that we might receive the adoption of Sonnes; And because wee are Sonnes, God hath sent [Page 445] forth the Spirit of his Sonne into our hearts, to cry Abba Father, Gal. 4. 5, 9. also S. Iohn crying out in admirati­on Gal, 4. 5. 6. of this great dignitie saith, Behold what love the Fa­ther hath shewed towards us, (that we, things of nothing, Psal. 144. 4.) Should be called the Sonnes of God! And Psalm. 144 4. now are we the Sonnes of God: But it is not made manifest what we shall be, but wee know that when he (that is the Sonne) shall appeare, we shall be like him; 1 Ioh. 3. 1. 2. 1 Ioh 3. 1. 2. Yea, we are so truly made the children of God that we are become also heires of eternall life: so saith the Apostle, Tit. 3. 7. Wee being justified by his free grace, Ti [...]. 3. 7. are made heires according to the hope of eternall life. and againe, Rom. 8. If we be children, we are also heires, Rom. 8. even the heires of God, and fellow or joynt-heires with Christ. But neither is this high benefit conferred upon us, except we be first justified, that is, made perfectly holy and righteous by his grace: according to that saying of a learned Dispencer of the mysteries of the Gospel, which is this, If we bee Sonnes, then are wee ju­stified in Gods sight, freed from sinne and indued with righteousness, & so fully reconciled unto God; seeing the Lord infinite in Iustice, would never admit any into such an high degree of favour, who were yet polluted in their sins, and de­sti [...]ute Nemo sit h [...]r [...]s sautis [...]te [...]nae [...] sit [...]u. [...] fide Pic. in Heb. 11. 7. of righteousness. Whereunto agreeable is also that saying of Pisca [...]o [...], nemo fit haeres, &c. No man is made an heir of eternall salvation, but first he is made just and righteous by faith. Thus God by the meanes of Free Iustification, having delivred us from the power of dark­nesse, and translated us into the kingdome of his deare Sonne, hath made us meet to be pratakers of the inheritance Colos. [...]. [...]2, 13. of the Saints in light, Coloss. 1. 12. 13. 5. The me [...]n [...]s of our glor [...]h. a­tioa,