Gods couenant Secondly the couenant betweene God and vs wherein he professeth himselfe our God and taketh vs for his people and heires of his promises is not the couenant of workes but the couenant of grace in which hee offereth freely in Christ his grace and mercy to all who will receiue it by the hand of a liuely faith And this the Lord himselfe expresseth Ierem. 31.31 Beholde the dayes come saith the Lord that I will make a new couenant with the house of Israel that is my Church Ierem. 31.31 32. Not according to the couenant which I made with their fathers that is the couenant of workes the which my couenant they breake c. but this shall be my couenant that I will make with the house of Israel after those daies saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people So the Apostle Paul saith that the promise made to Abraham and his seede was not giuen through the lawe but through the righteousnesse of faith Rom. 4.13 Rom. 4.13 and that it was therefore by faith that it might come by grace and the promise might be sure to all the seede For if the couenant were of workes and not of faith of deserts and not of grace we should continually disanull and make it of no effect § Sect. 3 Thirdly Our redemption not caused by our worthinesse Eph. 1.7 8. as we are elected before all times so were we in time redeemed freely and without respect of our owne worthinesse of the meere mercy and loue of God although our Sauiour Christ payed the full price of our redemption vnto God his father for vs and this appeareth Ephes 1.7 By whom we haue redemption through his blood euen the forgiuenesse of sinnes according to his rich grace 8. Whereby he hath been abundant towards vs in all wisedome and vnderstanding So that our redemption was not free vnto our Sauiour Christ for it cost him the inestimable price of his most precious bloud but it was free vnto vs without any respect of our workes and worthinesse For we were like desperate debters deeply ingaged vnto God and not able to pay the least farthing and therefore were cast into the prison of euerlasting death there to be detained till we had discharged the whole debt which being impossible vnto vs it pleased our Sauiour Christ of his meere pitie and free goodwill to become our suretie and to make full satisfaction to his father euen to the least mite that so we might be released and set free We were all of vs miserable captiues held in the thraldome of sinne Sathan and death vnable to deserue in any measure to be set at libertie for wee were the children of wrath who were not sick only but euen dead in our sinnes Eph. 2.1.5 as it is Eph. 2.1.5 But our Sauiour Christ of his vndeserued loue did pay the price of our redemption and set vs out of our captiuitie quickning and raising vs vp from sinne to newnesse of life as the Apostle setteth it downe Eph. 2.3 And you were by nature the children of wrath as well as others Eph. 2.3.4 4. But God which is rich in mercie through his great loue wherewith he loued vs 5. Euen when we were dead by sinnes hath quickened vs together in Christ by whose grace ye are saued 6. And hath raised vs vp together in heauenly places in Christ Iesus 7. That he might shew in ages to come the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus So that there is no worthinesse in our selues which the Lord respected for we were all alike the children of wrath and dead in our sinnes but onely of his free mercie and great loue he hath redeemed vs by Christ § Sect. 4 Fourthly Our worthines no cause of our calling as the Lord hath freely redeemed vs so also hee hath freely called vs to the knowledge of the mysterie of our redemption wrought by Iesus Christ and chosen vs amongst all nations to be his Church and peculiar people and that of his meere grace and free goodwill without any respect of our worthines as appeareth 2. Tim. 1.9 Who hath saued vs 2. Tim. 1.9 and called vs with an holy calling not according to our workes but according to his owne purpose of grace which was giuen vs through Christ Iesus before the world was So Moses telleth the children of Israel that the Lord had called and made choise of them aboue all other nations to bee his Church and people not for any respect of themselues or their owne worthinesse but of his free loue and vndeserued mercie Deut. 7.7.8 as it is Deut. 7.7.8 Psal 44.3 Our works and worthinesse no causes of our iustification Fiftly as the Lord hath freely called vs so being called he hath freely iustified vs not for any inherent righteousnesse in our selues but of his owne grace and goodwill through the righteousnesse and obedience of Iesus Christ which he imputeth vnto vs. And this is euident Rom. 3.24 where it is said that we are iustified freely by Gods grace Rom. 3.24 through the redemption which is in Christ Iesus And Tit. 3.7 where the Apostle saith that we are iustified by his grace Tit. 3.7 And least wee should ioyne with Gods grace our owne workes and worthines he telleth vs that Abraham himselfe though a most righteous and holy man in respect of his sinceritie and integritie of heart was notwithstanding not iustified by his workes but Abraham beleeued God Rom. 4.3.5 and that was imputed vnto him for righteousnesse Rom. 4.3 ver 5. he flatly excludeth works from being any causes of our iustification To him saith he that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse So that wee are freely iustified of Gods grace and goodwill without any respect of our owne works and worthinesse as being any causes of our iustification although they are necessarie and inseparable fruites thereof For the same death and bloudshed of Christ whereby we are freed from the guilt and punishment of sinne and euerlasting death doth free vs also from the death of sin to newnesse of life and doth not onely iustifie but also sanctifie vs as the Apostle plainly sheweth Tit. 2.14 Who gaue himselfe for vs that he might redeeme vs from all iniquitie Tit. 2.14 that is free vs from the guilt and punishment of sinne to which we were subiect and purge vs to be a peculiar people vnto himselfe zealous of good workes Sixtly our sanctification and inherent righteousnesse it selfe what is it els but the free gift of God begun increased and finished by his gracious spirit That our sanctification is the free gift of God what are the graces in vs but Gods free and vndeserued gifts what are our best works but the fruites of his
his iustification So Rom. 4.2 Rom. 4.2 If Abraham were iustified by works he had wherein to reioyce but not with God and ver 3. and ver 3.4 Abraham beleeued God and it was counted vnto him for righteousnesse 4. Now to him that worketh the wages is not counted by fauour but by debt 5. But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse § Sect. 6 And so much cōcerning the testimonies of scripture which manifestly proue that we are not iustified by our works Reasons to proue that w◠are not iustified by our workes Rom. 8.1.33 34. The reasons which may be brought to the same purpose are exceeding many but I wil briefly touch some few only First iustification is manifestly opposed to cōdemnation they are both iudiciall words vsed in ciuill courts therefore to be vnderstood both iudicially not after a diuers maner But to condēne signifieth not to infuse any fault or crime in to the person cōdēned but to pronoūce him guiltie faulty And therfore to iustifie signifieth not to infuse righteousnes into the person iustified but to declare pronoūce repute him as iust righteous Secondly by the same meanes whereby we obtaine the remission of our sins we are also iustified made righteous but wee obtaine the remission of our sinnes not for our workes or inhaerent righteousnes or any vertue that is in our selues but by and for the alone merites obedience and full satisfaction of Christ apprehended and applyed vnto vs by a liuely faith as appeareth Rom. 3.25 And therefore by this meanes alone we are also iustified Rom. 3.25 Thirdly whosoeuer are iustified freely by grace they are not iustified by their owne merits works or inhaerent righteousnesse Rō 3.23.24 but the scriptures testifie that all the faithfull are iustified freely by Gods grace as appeareth Rom. 3.23.24 All haue sinned and are depriued of the glorie of God Eph. 1.7 2.8 And are iustified freely by his grace through the redemption that is in Christ Iesus So Eph. 1.7 By whom we haue redemptiō through his bloud euen the forgiuenesse of sinnes according to his rich grace Tit. 3.5.7 and 2.8 By grace are you saued through faith and that not of your selues it is the gift of God and Tit. 3. not by the works of righteousnesse which we had done but according to his mercy he saued vs c. 7. That we being iustified by his grace should be made heires according to hope of eternall life And therefore none are iustified by their owne merits workes or inhaerent righteousnesse Lastly the apostle Paul himselfe gathereth many absurdities which would follow this doctrine of iustificatiō by works first that our faith should bee vaine and the promisse of God voide Rom. 4.14 Rom. 4.14 Secondly that Christ Iesus should die in vaine if we haue righteousnesse by the law Gal. 2.21 Gal. 2.21 Thirdly that wee should haue cause of boasting and glorying in our selues Eph. 2.9 Eph. 2.9 for if a man were iustified by his owne inhaerent righteousnesse hee should haue whereof to glory and so God should be robbed of the whole praise of our saluation Rom. 4.2 Rom. 4.2 But the Lord of purpose hath iustified vs freely of his grace and not for our workes and inha rent righteousnes that all glorying in our selues might be excluded as appeareth Rom. 3.27 Eph 2.9 Rom. 3.27 Eph. 2.9 Fourthly it would follow hereupon that we should still be vnder the curse of the law which is denoūced against all who continue not in all that is written in the booke of the law to do them as the Apostle reasoneth Gal. 3.10 Gal. 3.10 Fiftly that the obedience and satisfaction of Christ should be maymed and imperfect vnlesse it were patched vp with our owne righteousnesse the contrary whereof the Apostle affirmeth Heb. 7.25 namely that hee is able perfectly to saue all them who come vnto God by him Lastly Heb. 7.25 hereupon it would follow that wee should continually wauer in doubting in respect of our manifold corruptions and imperfect righteousnesse and should haue our soules depriued of that peace of conscience which followeth iustification by faith as it is Rom. 5.1 Rom. 5.1 Lastly with the Iewes we shall bring our selues into most certaine daūger of being reiected and cast of from being the people and Church of God if with them we goe about to stablish our owne righteousnesse in the meane time not submitting our selues to the righteousnesse of God Rom. 10.4.6 which is of faith in Iesus Christ as it is Rom. 10.4.6 CHAP. L. That faith alone iustifieth § Sect. 1 ANd thus much concerning the first point How it is to be vnderstood that faith alone iustifieth namely that wee are nor iustified by workes the second is that we are iustified by faith alone whereby we are not to vnderstand that faith by it owne vertue or as it is a facultie habite worke or action in vs doth iustifie vs but as it is the alone instrument whereby we doe apprehend apply vnto vs Christ Iesus his righteousnesse obedience by which onely righteousnesse which is out of our selues in Christ as the proper subiect thereof being offered in the word and Sacraments and applied by faith we are iustified in Gods sight Phil. 2.9 as appeareth Phil. 2.9 Secondly whereas we say that faith alone iustifieth we do not vnderstand such a faith as is alone without workes charitie and other sanctifying graces which were nothing els but imaginarie dead and but as it were a carkase of faith which breatheth not but that amongst all other graces vertues faculties of the soule faith alone and not any of thē is the instrument whereby we apply Christ Iesus vnto vs who being thus applied doth iustifie vs. That though workes do not iustifie vs yet they are necessarily required as fruits of our iustification Otherwise we affirme that other graces of Gods spirit and euen good workes which is a fruite of them all doe necessarily accōpany our iustification not as instruments or causes thereof but as inseparable effects and fruits thereof So that howsoeuer we exclude workes from the act of iustifying yet wee necessarily require them in the subiect or person iustified we affirme that faith alone iustifieth but wee denie that such a faith which is alone doth iustifie vs we maintaine that we are iustified by faith alone without works but with all we affirme that faith which is without workes doth not iustifie vs as being dead false and imaginarie This may bee made plaine by some similitudes to the being of an honest man there is necessarily required honest actions not as causes but as effects neither are his honest actions the cause of his honesty but his honesty the cause of his honest actions to a liuing man there is necessarily required as well breathing which is an action or effect
first of that which is insensible 483 CHAP. XXXIX Of that hardnes of hart which is ioyned with sense and feeling thereof 487 Consolations for such as bewaile their imperfections in hearing the word 491 CHAP. XL. Consolations for such as bewaile their wants in prayer 495 CHAP. XLI Of the infallible signes of true repentance 504 That the assurance of the remission of sinnes dependeth not on the dignitie of repentance 511 CHAP. XLII How wee may proue against Sathans temptations that wee haue true faith 513 Of the diuers degrees of faith 515 CHAP. XLIII Sathans temptations grounded vpon our want of sense and feeling of faith answered 525 CHAP. XLIIII How the weake Christian is to comfort himselfe when he is depriued of the sense of faith and other graces and sensibly feeleth the contrary corruptions 529 CHAP. XLV Of the meanes whereby our faith may be strengthened and increased 537 Of the meanes whereby we may be preserued from doubting and desperation 541 CHAP. XLVI Sathans temptations concerning smalnesse and weaknes of faith answered 549 That a weake and small faith may be a true and liuely faith 550 That all the power of hell cannot preuaile against the smallest measure of faith 551 CHAP. XLVII Sathans temptation concerning the certaintie and constancie of faith answered 554 Sathans temptation grounded on the strong faith of other of Gods children answered 555 That God both can and will vphold the weakest beleeuer 559 CHAP. XLVIII Of our iustification what it is and the causes parts therof 563 CHAP. XLIX That we are not iustified by our workes and merits prooued first by the scriptures 570 Secondly by diuers arguments 576 CHAP. L. That faith alone iustifietth how this is to be vnderstood 577 That faith alone iustifieth proued both by testimonies and reasons 579 That not our owne but Christs righteousnesse is the matter of our iustification 581 CHAP. LI. Sathans temptations mouing the weake Christian to doubt of his iustification answered 586 THE CONTENTS OF THE third Booke CHAP. I. Of sanctification what it is and the causes thereof 592 CHAP. II. Of the effects subiect obiect and time of our sanctification 598 CHAP. III. Of the parts of sanctification mortification and viuification and how they are wrought in vs. 602 CHAP. IIII. Sathans temptations whereby he inticeth vs to commit sinne answered 608 Many reasons seruing as preseruatiues to keepe vs from the contagion of sinne 610 CHAP V. Of the two sorts of preseruatiues to keepe vs from falling into sinne 616 CHAP. VI. Of some speciall meanes whereby we may be preserued from committing sinne 621 CHAP. VII Sathans temptations whereby hee discourageth the Christian in the worke of sanctification answered 624 That in the most sanctified remaine some reliques of sinne and the causes thereof 624 That our wants and corruptions should not discourage vs but redouble our care and diligence 627 Consolations to keepe vs from being discouraged when we see and feele our wants and corruptions 628 The causes wherefore God doth not perfectly sanctifie vs in this life 631 CHAP. VIII Sathans temptations drawne from our slow going forward in sanctification answered 636 CHAP. IX Sathans temptations whereby he aggrauateth our sinnes in generall answered 640 What it is to walke after the flesh and after the spirit 642 The differences betweene the sinnes of the regenerate and the vnregenerate 643 CHAP. X. That sinnes committed after repentance are pardonable 645 That all sinnes of knowledge are not presumptuous 647 That sinnes committed against knowledge are pardonable 648 Of sinnes often committed 651 CHAP. XI Sathans temptations whereby he perswadeth the Christian that he hath sinned against the holy Ghost answered 653 What the sinne against the holy Ghost is and how it may be distinguished from other sinnes 654 CHAP. XII Sathans temptations whereby he impugneth the certaintie of our perseuerance answered 656 Diuers arguments to prooue the certaintie of our perseuerance 659 FINIS THE FIRST BOOKE INTREATING OF THE POWER and policies of our spirituall enemies and of the meanes how we may withstand the one and defeate the other CHAP. I. That all the godly are assaulted with the spirituall enemies of their saluation § Sect. 1 THE Apostle hauing shewed the mysterie of our saluation and the causes thereof for the confirmation of our faith in the three first chapters of his Epistle to the Ephesians and afterwards in the other chapters hauing set downe diuers duties both generally belonging to all Christians and also particularly appertaining to men of sundrie conditions that he might moue them to repentance and amendment of life in the next place like the Lords Centinell doth discouer and giue vs warning of the approch of mighty enemies willing vs to arme our selues at all points in our owne defence and couragiously to stand vnder the standerd of Christ Iesus that we may be continually in readines to endure the encounter chap. 6.10 11 c. All that will liue like Gods seruants must prepare themselues for the spirituall combat Whereby he giueth vs to vnderstand that as soone as we seeke for assurance of saluation in Christ and endeuour to serue the Lord in a holie and a Christian life wee are to prepare our selues for a combat vnlesse we would suddenly be surprised for the spiritual enemies of our saluation bandie themselues against vs as soone as we haue giuen our names vnto God and taken vpon vs the profession and practise of Christianitie which are the liuerie and cognisance of our heauenly Lord and Master And this is manifest by the example of Gods children from time to tim◠〈…〉 though they liued in peace and securitie before thâ—◠〈…〉 tained into Gods familie yet no sooner were 〈◊〉 â—itted to be of Gods household seruants but Sathan and the world haue raged against them laboring both by inward temptations and outward furie either to withdraw them from Gods seruice by flattring inticements or vtterly to destroy and ouerthrow them by open violence No sooner had Abel offered a sacrifice of sweete smelling sauour vnto God Gen. 4. but Sathan stirreth vp Cain to become his butcher whilest Moses was contented to be reputed the sonne of Pharaohs daughter he enioyed all prosperitie but as soone as hee ioyned himselfe to Gods people and Church Pharaoh seeketh his life as long as the Israelites worshipped the Egyptian Idols they sate by their flesh-pots in peace and quietly enioyed the fruites of the land but as soone as they made but a motion of seruing the Lord the King stirred vp by the diuell doth rage against them with more then barbarous crueltie whilest Paul persecuted the Church of God Sathan did not so much trouble him either outwardly in bodie or inwardly in minde but no sooner was he truly conuerted to the faith and preached the Gospell but presently he setteth his wicked impes on worke to take away his life which the Lord not permitting he mooueth them to persecute him by imprisoning whipping and stoning him and not content
Christ euen the righteousnesse which is of God through faith Phil. 3.9 and Gal. 3.10.11 Phil. 3.9 Gal. 3.10.11 Hee affirmeth that as many as rest in the workes of the law are vnder the curse and that no man is iustified by the law in the sight of God it is euident because the iust shall liue by faith So Rom. 4.5 To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is coūted for righteousnesse Rom. 4.5 And our Sauiour Christ teacheth vs to say and acknowledge when we haue done all to our vttermost power which is commaunded vs that we are still vnprofitable seruants Luk. 17.10 Luk. 17.10 § Sect. 4 But vnto these and such like manifest places it is answered that the Apostle speaketh not of the works of the morall law That the former places are to be vnderstood of the works of the morall law and not of the ceremonies onely but of the ceremonies onely to which againe wee reply that no such friuolous distinction can be gathered out of the Apostles wordes nay the plaine contrary euidently appeareth by his maine scope and drift in his whole discourse of our iustification and also by some particular places His chiefe scope is to beate downe the pride of all both Iewes and Gentiles to the end that the whole glory and praise of our iustification and saluation might be ascribed to the free mercy grace and goodnesse of God alone now it is most certaine that the morall duties are in themselues farre more excellent then the ceremoniall and consequently more fit to puffe vs vp with a spirituall pride and to make vs to rest in our selues for our iustification ascribing at least some part of the praise vnto our owne workes and vertues so that if the Apostle had onely spokē of the works of the ceremoniall law mans pride should not bee beaten downe neither should God haue the whole praise of our saluation and so his discourse should be vaine as not tending to prooue inforce that for which end and purpose hee chiefly vndertakes it Againe this should nothing concerne neither the Gentils in former times nor any true Christians since the comming of Christ forasmuch as they did not nor doe not neither were nor are bound to obserue the ceremoniall law cōsequently could neuer once dreame of obtayning righteousnesse by fulfilling the ceremonies but they would rather ascribe the glorie of their iustification to their morall duties to which they found themselues bound by the law of nature written in their harts or doe find themselues bound by the morall law of God written in his worde and therfore it was necessarie for the beating downe of their pride and that they might ascribe the whole glory vnto God of their iustification and saluation that the apostles in this discourse should proue that they were not iustified neither by obseruing the law of nature written in their hartes nor yet the morall law of God reuealed in his word Whereby it manifestly appeareth that howsoeuer the Apostle excludeth the workes of the ceremoniall law from being causes of iustification yet not them alone but the workes of the morall law also § Sect. 5 But this may more manifestly appeare by particular places wherein the Apostle plainly sheweth that he speaketh not onely of the ceremoniall law The former point prooued by particular testimonies but of the morall law also In the second chapter of the Epistle to the Romanes he plainly disputeth as well of the law of nature to the obedience whereof the Gentiles were obliged as of the law giuen by Moses Rom. 3.19.20 Chap. 3.19.20 Hee sayth that all the world are made culpable before God and therefore by the works of the law shal no flesh be iustified in his sight Now if this consequence be good he speaketh not onely of the ceremoniall but of the moral duties for the former belonged not to the gentiles and therefore the neglect of them did not make them culpable nor debarre them of being iustified by their owne workes Rom. 10.5.6 Gal. 3.11.12 21.22.24 Secondly Rom. 10.5.6 and Gal. 3.11.12.21.22.24 The Apostle putteth a plaine difference betweene the righteousnesse which is by the law and the righteousnesse which is by faith and maketh a flatt opposition in the acte of iustification not betweene morall ceremonial duties but betweene doing and beleeuing Eph. 2.8.9 faith and workes Thirdly hee saith Eph. 2.8.9 that wee are saued by grace through faith not of our selues nor of workes least any man should boast himselfe If hee had spoken only of workes they might though foolishly haue wrested it to ceremonies only seeing the Ephesians were not bound to the ceremoniall law as being strangers to the common wealth of Israel as himselfe speaketh ver 12. but whē he saith also not of our selues vers 12. he excludeth al whatsoeuer is in vs from being the cause of our saluation not onely ceremoniall but also morall duties So writing to Titus he saith Tit. 3.5 Titus 3.5 Not by the workes of righteousnes which wee had done but according to his mercy hee saued vs in which place we are necessarily to vnderstand the works of the morall law for Titus being a Grecian was not bound to obserue the ceremoniall law and therefore he was not so much as circumcised as the apostle plainely affirmeth Gal. 2.3 Gal. 2.3 Fourthly Paul speaketh of that law by which wee come to the knowledge of sinne Rom. 3.20 and 7.7.8.9 as appeareth Rom. 3.20 and 7.7.8.9 But the knowledge of sinne came especially by the morall law and therefore of this law the Apostle speaketh Lastly the Apostle speaking of the workes of the law alleadgeth these sentences Gala. 3.10 Gal. 3.10 As many as are of the workes of the law are vnder the curse for it is written cursed is euery man that continueth not in all thinges which are written in the booke of the law to doe them So that he speaketh not of the ceremoniall law alone but of the whole law of Moses and of all things contayned in it and ver 12. ver 12. And the law is not of faith but the man that shall doe those things shall liue in them Which cannot be vnderstoode of the ceremoniall law alone but of the workes of the morall law yea of them especially That the Apostle excludeth as well the workes of the regenerate as of the vnregenerate Secondly it is answered that the apostle speaketh only of the workes of those who are not regenerate nor indued with faith and not of the regenerate and faithfull Which shifting cauill the apostle clearly taketh away not only by applying his speeches vnto all men without any limitation but especially in that example of Abraham which he bringeth for this purpose who though hee were long before regenerate indued with faith and exceeding plentifull in good workes yet hee flatly excludeth all his workes from being any causes of
of life as the soule which is the cause thereof and so to a iustified man there is necessarily required as well good works which are the effects of iustification as faith which is the instrumentall cause thereof for faith and workes are neuer seuered in the subiect or party iustified although they are disioyned in the act of iustifying So the eye onely seeth and not the forehead but yet the eye seuered from the forehead seeth not because it is but a dead eye the hand writeth and not the body but the hand seuered from the body writeth not because it is a dead hand The foote goeth and not the head or heart but the foote which is seuered from the head or heart goeth not and so faith onely iustifieth and not hope not charitie not workes but the faith that is seuered from hope charitie and workes iustifieth not because it is but a dead faith as therefore when we say the eye onely seeth the hand onely writeth the foote onely walketh our meaning is not that these parts being alone and seuered from the rest see write and walke but that amongst all other parts the action or function of seeing belongeth peculiarly vnto the eye writing to the hand walking to the foote so when we say that onely faith iustifieth our meaning is not that the faith which is alone and seuered from other graces and the fruites of them good workes iustifieth but that amongst all other graces this act of iustifying peculiarly and properly belongeth vnto faith and not to any other grace vertue or workes § Sect. 2 Now that that faith alone in this sense vnderstoode iustifieth appeareth plainely Testimonies to proue that faith alone iustifieth vs. Rom. 3.28 both by testimonies of scripture and apparant reasons For the first it is manifest Rom. 3.28 where after long disputation concerning this poynt the Apostle expresly concludeth thus Therefore we conclude that a man is iustified by faith without the workes of the law And chap. 4. vers 5. To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnes and 4.5 So Gal. 2.16 Know that a man is not iustified by the workes of the law but by the faith of Iesus Christ Gal. 2.16 euen we I say haue beleeued in Iesus Christ that we might be iustified by the faith of Christ and not by the workes of the law because by the workes of the law no flesh shall be iustified And cap. 3.11 And that no man is iustified by the law in the sight of God it is euident Gal. 3.11 for the iust shall liue by faith 12. And the law is not of faith And hence it is that the righteousnes of Christ whereby we are iustified is called the righteousnes of faith Rom. 9.30 because faith is the onely instrument which appehendeth and applieth this righteousnesse vnto vs for our iustification § Sect. 3 The reasons to proue that faith alone iustifieth are diuers Reasons to proue that faith alone iustifieth First that which alone applieth vnto vs Christ Iesus and his righteousnesse that onely iustifieth vs but faith alone applyeth vnto vs Christ Iesus and his righteousnesse and not hope charitie or any other grace and therefore faith alone iustifieth Secondly that which onely maketh the promises of the Gospell firme and sure vnto vs that alone iustifieth vs but faith alone resting vpon Gods mercie and Christs merits maketh the promises of the Gospell firme and sure vnto vs which would be most vncertaine if they should depend on the condition of our workes and worthinesse seeing they are most imperfect and we most corrupt and vnworthie of Gods least mercie as the Apostle plainely sheweth Rom. 4.16 Therefore it is namely the couenant of grace by faith Rom. 4.16 that it might come by grace and the promise might be sure to all the seede and therefore faith alone iustifieth vs. Lastly Ioh. 3.14.15 our Sauiour Christ Ioh. 3.14.15 maketh this comparison As Moses lift vp the serpent in the wildernesse so must the sonne of man be lift vp that whosoeuer beleeueth in him should not perish but haue eternall life From which we may thus reason As the Isralites who were stung with fierie serpents were cured not by any outward meanes of physicke and surgerie or any thing in themselues saue onely by looking vpon the brasen serpent which for this purpose was set vp by Gods commaundement so we being stung of the old serpent with the sting of sinne cannot be cured by any meanes without or within our selues but by beholding the true substance Christ Iesus signified by this shadow with the eye of faith And thus haue I proued first that we are not iustified by our workes and inherent righteousnesse and secondly that we are iustified by faith alone not as it is the chiefe and principall cause for in this respect God iustifieth not as it is the matter or meritorious cause of our iustification for in this respect the merits and righteousnesse of Iesus Christ iustifieth vs but as it is the alone instrument and onely cause in vs which applyeth that meritorious cause vnto vs whereby alone we are iustified in Gods sight § Sect. 4 Secondly the tempter will obiect that this imputed righteousnesse wee speake of is but imaginarie That the imputatiō of Christs righteousnesse is not putatiue and imaginarie and a vaine phantasie as if a man who were defiled with durt should be reputed cleane by the imputation of anothers cleanesse or as if a begger should be esteemed rich by imputation of anothers wealth To which we are to answere that the imputation of Christs righteousnesse vnto vs is no imaginarie dreame but a matter plainely expressed in Gods word as also the not imputation of our sinnes is therein specified In the fourth of the Romanes this word is vsed by the holy Ghost an eleuen times Rom. 4 3.4 So vers 3. Abraham beleeued God and it was imputed vnto him for righteousnesse And vers 4. To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is imputed for righteousnesse And vers 6. Euen as Dauid declared the blessednesse of the man vnto whom God imputeth righteousnesse without workes And vers 8. Blessed is the man to whom the Lord imputeth not sinne c. § Sect. 5 Yea will the tempter say That not our own but Christs righteousnesse is imputed vnto vs for our iustification it is true that we are iustified by imputed righteousnesse but not by the righteousnesse of Christ which is out of our selues but our faith which is formed and perfected with charitie and other graces and good workes is imputed for righteousnesse or more plainely God accepteth of the workes of the faithfull and their inherent righteousnesse though imperfect and vnworthie in themselues for and through Christ for such righteousnesse which may iustifie vs in his sight For the answering of which obiection we are to
alreadie plainely proued though we neuer haue any speciall reuelation And therefore without any such particular reuelation we may attaine vnto the certaine assurance that we are iustified in Gods sight Thirdly that which the Gospell assureth vs of we neede not to make any doubt thereof or once call it into question but the Gospell assureth vs that whosoeuer beleeueth in Christ Iesus and truely repent them of their sinnes shall be made partakers of all the gracious promises of life and saluation therein contained So Ioh. 3.16 Ioh. 3.16 God so loued the world that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life And chap. 5.24 Ioh. 5.24 Verely verely I say vnto you he that heareth my word and beleeueth him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life Matth. 11.28 And Matth. 11.28 Come vnto me all ye that labour and are laden and I will ease you And therefore whosoeuer beleeue in Iesus Christ approuing their faith to the world and their owne consciences to bee true and vnfained by the fruite thereof vnfained repentance he may assure himselfe of all the gratious promifes of the Gospell and consequently of the remission of his sinnes and his iustification for the merits and righteousnesse of Iesus Christ Lastly the Lord hath not onely after a generall manner propounded these promises vnto vs and left vs to our owne libertie to beleeue or not to beleeue them but hee hath bound vs to the performance of this dutie by his expresse commaundement Mark 1.15 1. Ioh. 3.23 Mark 1.15 Repent and beleeue the Gospell And 1. Ioh. 3.23 This is his commaundement that we beleeue in his sonne Iesus Christ that is that we doe not onely after a generall manner beleeue that he is the sauiour of mankinde but that we beleeue that he is our sauiour who hath redeemed iustified and wil most perfectly saue vs and rest wholy vpon him alone for our saluation And he that thus beleeueth needeth no other arguments to assure him that he is iustified and shall be saued for he hath the witnesse in himselfe euen the testimonie of Gods spirit crying in his heart Abba father and bearing witnesse vnto his spirit that he is the childe of God and not to beleeue this is to make God a lyer because wee will not beleeue the record that hee hath witnessed of that his sonne 1. Ioh. 5. 10. as the Apostle speaketh 1. Ioh. 5.10 Yea as before I haue shewed at large he hath added vnto the hand writing of his word which containeth also his oath for our better confirmation his sacraments whereby he particularly conuayeth and giueth vnto euery beleeuer as it were proper possession of Christ Iesus and all his benefits to the end that there should bee no place left to doubting nor any neede of any particular reuelation for our further assurance § Sect. 2 Secondly Sathan will suggest that those who are iustified are made iust That we are made iust not by infusion but by imputation of righteousnes and those who are made iust doe continually the workes of righteousnesse but thou will he say to the humbled sinner continuest still in thy corruptions and thy wickednesse cleaueth fast to thee and compasseth thee about and in stead of doing the workes of righteousnesse thou continually heapest vp the full measure of thy sinnes yea thy best actions are so stained with imperfections and so full of infirmities that they iustly prouoke Gods wrath against thee To which we must answere that indeede whosoeuer is iustified is made iust but not by infusion of inherent righteousnesse into our selues but by imputation of Christs most perfect righteousnesse as before I haue shewed for hereby our sinnes are pardoned he hauing taken them vpon himselfe and satisfied Gods iustice by suffering those punishments which wee had deserued and also he hath perfectly fulfilled the law that hee might make vs partakers of his actiue obedience and so imputing both vnto vs hath made vs perfectly iust and righteous in Gods sight So that now the Lord doth not require obedience to his law at our hands to the end that wee should be iustified in whole or in part by our owne righteousnesse neither are we to this end to obserue Gods commandements that we may offer vnto God our workes and inherent righteousnesse desiring thereby to be iustified for as I haue shewed our best righteousnesse is imperfect and mingled with manifold corruptions so as it would rather condemne vs then iustifie vs if the Lord should examine it according to the exact rule of his most perfect iustice but we offer vnto God for our iustification the most perfect righteousnesse and full satisfaction of Iesus Christ which by his merits and sufferings he hath once made for vs desiring thereby wholy and onely to be iustified and saued § Sect. 3 As for our workes and inherent righteousnesse That our works are not causes but effects of our iustification they are not causes but effects and fruites of our iustification neither is it possible that we should doe any good worke acceptable in Gods sight till we are iustified and reconciled vnto God in Iesus Christ for our workes cannot please him till our persons please him and whatsoeuer we doe before faith hath purified the heart it is sinne and odious in the sight of God but as soone as we haue faith begotten in vs presently it apprehendeth Christ and his righteousnes whereby we are iustified and then being iustified faith worketh by loue and bringeth forth in vs the fruites of sanctification which though they bee mingled with much corruption and manifold imperfections yet God in Christ accepteth of them as perfect and will crowne them with glorie and immortalitie That now the Lord doth not require of vs perfect righteousnesse Neither doth the Lord now require of vs that wee perfectly at once shake off all our corruptions but that we labour as much as in vs lieth to mortifie and subdue them according to the measure of his grace and holy spirit which he hath bestowed on vs he doth not straightly commaund that we should instantly banish and expell sinne from dwelling in vs but that we doe not suffer it to raigne in vs nor willingly obey the flesh in the lusts thereof submitting our selues vnto sinne as seruants and vassals to their Lord and maister he doth not inioyne vs that we should wholy vanquish our corruptions and obtaine a full victorie ouer them but that we proclaime open warres against them and manfully fight and striue vnder the conduct of his spirit against the flesh and the sinfull lusts thereof and when we are taken captiue of sinne that we labour to attaine vnto our former freedome in the meane time sorrowing and groning vnder the heauie waight of our corruptions and crying out with the Apostle Rom. 7. wretched man that
be refuted and repelled CHAP. I. Answeres to those temptations of Sathan whereby he perswadeth carnall men of Gods loue § Sect. 1 ANd so much concerning the common affections of the Christian conflict That Sathans temptations impugne all the causes and meanes of our saluation namely his manfull withstanding Sathans encounters and also his fainting and falling into sinne Now we are to speake of the speciall temptations themselues and the meanes whereby wee may be strengthened against them Where first wee are to consider that Sathans temptations are not alwaies one and the same neither impugne one or two points onely of our faith and religion but as the causes and the meanes of our saluation are manifold so also doth he gather manifold obiections against euerie one of them if they truly appertaine vnto vs that so hee may impugne and race our faith or els doth fill vs with vaine presumption perswading vs that all the causes and meanes of saluation concurre together in vs when as in truth wee are voide and destitute of them all Let vs therefore consider of the seuerall causes of our saluation and obserue what temptations Sathan suggesteth in our minds against euery one of them The first and principall cause of our saluation is Gods eternall loue and immutable goodwill wherewith he hath loued his creatures from before the foundations of the world were laid the which loue and goodwill in himselfe did moue him to elect them to saluation whom he so loued without any deserts in themselues for how could they deserue any thing at Gods hath before they were or what good could the Lord foresee in them but that which in his eternall counsaile hee purposed to bestow and impart vnto them Sathans temptation whereby he perswadeth carnall men that they are beloued of God First therefore we will speake of those temptations which concerne the loue of God toward vs which are of two sorts the first leading vs to vaine presumption and carnall securitie the other to horrour and desperation For if Sathan see men liuing in carnall securitie frozen in the dregges of their sinnes so as in truth there is no signe that they are beloued of God he will perswade them that they are highly in his fauour and loue and therefore though they runne on in their wicked courses yet they shall be saued Doest thou not perceiue will he say that God dearely loueth thee Why consider that hee hath made thee one of his chiefest creatures whereas otherwise hee would haue made thee a toade or serpent he hath also like a tender father preserued and nourished thee from thy infancie and which is more he hath sent his dearely beloued sonne to die for thee and hee hath made choise of thee amongst many others to be a member of his Church where thou inioyest the preaching of the Gospell and the vse of the Sacraments to the end thou maist be assured of thy saluation without all question or doubting Neuer therefore take care nor trouble thy selfe concerning thy saluation vse not such strictnes and precisenes of life but take thy pleasure and follow those delights which the Lord hath bestowed vpon thee as pledges of his loue for thou art not now a slaue but a sonne and therefore maist more freely follow thine owne desire and vse thy libertie cast away all seruile feare which maketh thee take such paines in vsing all meanes whereby thou maist be assured of saluation for thou art assured of the principall namely of Gods loue and therefore thou needest not to doubt of the rest nor to debarre thy selfe of thy pleasures spending thy time in feare and care to the end thou maist get the assurance of that which thou needest not to call into question The answere to the former temptation And thus doth the diuell fill men with presumption and lull them asleepe in carnal securitie to their vtter destruction and therefore it behooueth vs to arme our selues against him that we be not circumuented And to this end let vs consider that Gods loue goeth not alone neither is it idle in those whom he loueth but as the first linke of a chaine draweth all the rest of the chaine with it so the loue of God which is the first cause of our saluation is accompanied with all the other causes which are subordinate thereunto for whom God loueth them he electeth whom he electeth those in his good time he calleth whom hee effectually calleth them he iustifieth and whom he iustifieth those hee sanctifieth if therefore we be not sanctified we are not iustified if wee are not iustified we are not called if we are not called we can haue no assurance that wee are elected nor yet of Gods loue and fauour and consequently whosoeuer liue in their blind ignorance in their infidelitie and wallow themselues in the filthie puddle of their sinnes without any true sorrow for those which are past or any good purpose of heart to forsake them in the time to come they can haue no assurance of Gods loue but are rather iustly to feare least they are in the number of those whom the Lord hath eternally reiected if they continue in this their miserable and desperate estate § Sect. 2 Neither let Sathan bewitch them with that vaine opinion of Gods loue towards them Temporall benefits no infallible signes of Gods loue because of those generall benefits which like the raine and Sunne-shine are bestowed both vpon the good and bad for what in this respect can they promise more to themselues than Esau and Saul Were not they created men according to Gods own likenes were they not preseured and nourished by God and that more liberally than many Gods owne children For Esau had so much the he professed to his brother Iacob that he had enough and was attended vpon by foure hundred men And was not Saul a mightie King who had all at commaund Were not all these in the Church of God and outwardly enioyed the word and Sacraments as well as any other and yet God himself saith that he hated Esau and had reiected Saul And therefore let vs neuer bragge of our assurance of Gods loue because of these outward and common benefits which he indifferently bestoweth both vpon the elect and reprobate but if we would be assured indeed of Gods loue let vs looke into our selues and consider if he haue bestowed vpon vs his spirituall graces faith hope patience loue of him and our brethren true repentance for our sinnes and holinesse of life and the rest and then by the fruites of sanctification we may be assured that we are sanctified and consequently iustified called elected and eternally loued of God § Sect. 3 And thus doth Sathan falsely perswade the carnall man that he is highly in the loue and fauour of God How Sathan perswadeth weake christians that thâ—y are not belouâ— of God but contrariwise when he assaulteth the weake Christian hee changeth his copie and goeth about to perswade him
subiect and not as being ready to fall vpon vs for this difference is betweene the feare of the wicked and Gods children they like malefactors which are led out to punishment are filled with horror and feare when they thinke of the torments which they are to indure but yet did neuer feare to commit such crimes as descrued the punishments and though they should escape yet this would be no warning for the time to come but Gods children seeing the iudgements which are exercised vpon the wicked doe feare not least they should be inflicted vpon them presently but least they should so offend and deserue the like punishments first auoyding sinne that they may not receiue the wages thereof And this sonne-like feare is commended vnto vs in the scriptures as being a part of the honour and seruice which we owe vnto God as appeareth Mal. 1.6 Mal. 1.6 A sonne honoureth his father and a seruant his maister if I be a father where is mine honour if I be a maister where is my feare saith the Lord Psalm 34.9 and 112.1 So Psalm 34.9 Feare the Lord yee his saints for nothing wanteth to them that feare him And Psalme 112.1 Blessed is the man that feareth the Lord and delighteth greatly in his commaundements In which places we are not to vnderstand a seruile and slauish feare but an ingenuous and sonne-like feare which drawes vs backe from falling into sinne and incites vs to performe all good duties of holinesse and righteousnes to God and our brethren because we would not incurre the displeasure of our heauenly father but do those things which are acceptable in his sight Lastly whereas the Apostle Peter 1. epist 1.17 exhorteth vs to passe the time of our dwelling here in feare 1. Pet. 1.17 hee doth not vnderstand such a feare as maketh vs to doubt of our election and saluation but such an one as prouoketh vs to obey Gods commandements and restraineth vs from wallowing and defiling our selues in sinne for with this feare in the verse following he ioyneth certaine knowledge of our redemption and consequently of our election and saluation knowing saith he that ye were not redeemed with corruptible things as siluer and gold from your vaine conuersation c. but with the pretious bloud of Christ. So that this feare doth not take away the certaine knowledge of our election and redemption but this knowledge causeth vs to feare least we fall into sinne after we are assured of this great benefit of our redemption and thereby displease our gracious God and defile our soules after they are purged with the pretious bloud of Iesus Christ § Sect. 6 Besides these places there are others also obiected Other places obiected answered Iob. 9.21 as that Iob. 9.21 Though I were perfect yet I know not my soule therefore I abhorre my life To which I answere that Iobs scope and drift in this place is to shew that euen the most iust and holie man cannot stand before Gods iudgement seate in his owne righteousnesse and holinesse which is polluted and imperfect and that therefore it behooueth euery one to despaire in himselfe and his legall righteousnesse as not being able to iustifie him in Gods sight in respect of whose puritie euen the very heauens are vncleane that so he may wholy rely vpō Gods mercy and Christs merits and this appeareth vers 2.3 I know verely saith he that it is so that is Iob. 9.2 that God is iust and all men are sinners who are righteously punished for their demerits as Bildad had reasoned in the former chapter and therefore how should man compared vnto God be iustified 3. Verse 3. If he would dispute with him hee could not answere him one thing of a thousand And vers 20. If I would iustifie my selfe Verse 20. mine owne mouth should condemne me if I would bee perfect hee shall iudge me wicked 21. And though I were innocent or perfect that is though I seemed iust in mine own eyes and knew nothing by my selfe yet I know not mine owne soule nor what secret corruptions may lurke in it and therfore I will not hereby looke to be iustified nay in this respect I abhorre my life and cast mine owne righteousnesse from me as a polluted cloute By which manner of reasoning hee confuteth Bildads obiection who affirmed that Iob and his sonnes were punished of God for their sinnes and that iustly and therefore they were not so iust and innocent as they had seemed to this Iob answereth that it is true indeede he could not iustifie himselfe in respect of his owne righteousnesse if hee compared himselfe with Gods exact iustice but must needes condemne himselfe for a wretched sinner yet hence it followed not that therfore God thus afflicted him seeing this was the state not of him onely but of all men whatsoeuer and therefore this could not be the onely cause of his extraordinarie afflictions So that this place makes nothing against the assurance of our saluation which is grounded vpon Gods free mercy and Christs merits but against that presumption which relieth it selfe in whole or in part vpon our owne legall righteousnesse § Sect. 7 The like place to this is that saying of Paul which they obiect 1. Cor. 4.3 4. 1. Cor. 4.3 4. I iudge not mine own selfe for I know nothing by my selfe yet am I not thereby iustified but he that iudgeth me is the Lord. For answering whereof we are to know that there were diuers in the Church of Corinth who censured Pauls ministerie and disgraced his gifts a gainst which detractations he bendeth his speech and maketh an apologie for himselfe saying that hee would not take vpon him to iudge himselfe concerning the excellencie and worth of his ministerie and gifts but would leaue the iudgement and approbation thereof vnto God whose ambassadour hee was and though he knew nothing which might bee obiected against him in regard of his ministerie yet hereby hee would not looke to bee iustified in Gods presence So that if this be the sense of the words as appeareth by the coherence and the drift of the place it maketh nothing for popish doubting But let it bee granted that Paul speakes not of his ministerie but of his righteousnesse and obedience to the law yet this maketh nothing against the certaintie of our election for the Apostle speaking of his owne righteousnesse and innocencie doth disclaime it from being any cause of his iustification neither doth he say that in regard therof he doubteth as the Papists would expound him but he affirmeth directly that he is not thereby iustified and rendreth this as a reason that it is God who iudgeth him and therfore though he were vnblameable before men yea though he knew nothing by himselfe yet hee could not hereby be iustified before the iust iudgement seate of God who requires such perfection and exact obedience as can be found in no man liuing for he that but once breaketh but one
that he purged it with the bloud of Christ from all sinne and adorned it with the rich robe of his righteousnesse The Apostle likewise saith that it is God who iustifieth him who in himselfe was vngodly Rom. 4.5 and 8.33 It is God who iustifieth who shall condemne The reason hereof is manifest because it is the Lord against whom we haue sinned as Dauid speaketh Psal 51.4 And he alone is our supreame iudge who hath authoritie to absolue or condemne vs and therefore he onely can giue vnto vs the pardon and remission of our sinnes and accept of vs as iust and righteous And this worke is not peculiar vnto any one person but is commune to the whole trinitie For God the father being fully satisfied by the full satisfaction righteousnesse and obedience of Christ the sonne applied vnto vs by the holy spirit doth pardon and forgiue vs all our sinnes and pronounceth and accepteth of vs as innocent and indued with perfect righteousnesse The motiue or impulsiue cause which moued the Lorde thus to iustifie vs was not any thinge in vs or out of him selfe but of his meere mercy and free good will wherewith hee hath loued vs from the beginning as it manifestly appeareth Rom. 3.24 Rom. 3.24 Where the Apostle sayth that we are iustified freely by his grace through the redemption that is in Christ Iesus and Tit. 3.5.7 Tit. 3.5.7 Not by the workes of righteousnesse which we had done but according to his mercie he saued vs by the washing of the new birth and renewing of the holy ghost 7. That being iustified by his grace we should bee made heyres according to the hope of eternal life The instrumentall causes are of two sorts first on Gods part the word and the sacraments whereby the Lord offreth conuaigheth sealeth and assureth vnto vs his mercie grace Christ Iesus with his merites righteousnesse and obedience the remission of our sinnes and euerlasting life Secondly on our part a true and liuely faith whereby wee receiue and apply vnto our selues the mercy of God Christ Iesus all his benefits resting vpon him alone for our saluation § Sect. 2 The materiall cause of our iustification is the actiue and passiue righteousnesse and obedience of Iesus Christ The material cause his inhaerent holinesse his fulfilling of the law his death sacrifice and full satisfaction So that we are not iustified by the essentiall righteousnesse of the godhead nor by our owne workes ioyned with Christs merites nor by any inhaerent righteousnes infused of God through the merites of Christ or by any other thing in our selues or any other meere creature but by the alone righteousnesse of our mediatour Iesus Christ God and man which is out of our selues and in Christ as the proper subiect thereof and not belonging to vs till by the spirite of God and a liuely faith it be applyed vnto vs and so becommeth ours Of the formall cause The formall cause of our iustification is a reciprocall imputation or transmutation of the sinnes of the beleeuer vnto Christ and of his righteousnesse vnto the beleeuer whereby it commeth to passe that the faithfull man hath not his sinnes imputed vnto him nor the punishment due vnto them inflicted on him because Christ hath taken vpon him the guilt and punishment and by making ful satisfaction vnto his fathers iustice hath obtayned the pardon and remission of al his sinnes And also is clothed with the glorious robe of Christ Iesus righteousnesse and so appearing before God both free from all sinne and indued with perfect righteousnesse hee is iustified reconciled and eternally saued And of this imputed righteousnes the apostle speaketh Rom. 4.5 Rom. 4.5 But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse 6. Euen as Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes saying 7. Blessed are they whose iniquities are forgiuen and whose sinnes are couered 8. blessed is the man vnto whom the Lord imputeth not sinne and 2. Cor. 5.19 2. Cor. 5.19 For God was in Christ and reconciled the world vnto himselfe not imputing their sinnes vnto them c. 21. For hee hath made him to bee sinne for vs which knewe no sinne that wee should be made the righteousnesse of God in him And the Apostle affirmeth 1. Cor. 1.30 That Iesus Christ is made vnto vs of God wisdome 1. Cor. 1.30 righteousnesse sanctification and redemption So that now Christs righteousnesse is our righteousnesse his obedience our obedience his merits our merites as certainely perfectly and effectually euen as if we our selues had bene most innocent fulfilled the law or made full satisfaction to Gods iustice By which it appeareth that in respect of our selues wee are iustified freely of Gods meere mercy grace without any respect of our owne righteousnes or worthinesse but yet through Christ and for his righteousnesse and obedience imputed puted to vs Rom. 3.23.24 both which are signified by the Apostle Rom. 3.23.24 where he said that all in themselues are wretched sinners without difference and thereby are depriued of the glory of Gods kingdome 24. and are iustified freely of his grace through the redemption which is in Christ Iesus § Sect. 3 The finall cause The finall cause of our instification is two fold the chiefe and principall is the glory of God for hereby the Lord hath most notably manifested his infinite iustice and mercy his iustice in that he would rather punish our sinnes in his onely begotten Sonne then he would suffer them to goe vnpunished his mercy in that for our sakes hee spared not his best beloued Sonne but gaue him to suffer death yea the death of the crosse that by his one oblation he might make full satisfaction for our sinnes and purchase for vs euerlasting life and also in that he vouchsafeth vnto vs the outward means of his word and Sacraments and the inward assistance of his holy spirit whereby wee are vnited vnto Christ and haue a liuely faith begotten in vs which apprehending Christ his righteousnesse and merits wee are iustified sanctified and eternally saued And this end is signified by the Apostle Rom. 3.24.25 where hee saith that God hath iustified vs freely by his grace Rom 3.24 5.21 through the redemption which is in Christ Iesus to declare his righteousnesse by the forgiuenesse of sinnes and might shew himselfe iust by iustifying him who is of the faith of Iesus And cap. 5.21 he saith that as vnder the law sinne had raigned vnto death so now grace raigneth by righteousnesse vnto eternall life through Iesus Christ our Lord. Ephe. 2.5.6.7 So Eph. 2.5.6.7 hee affirmeth that God hath quickned vs in Christ who were dead in our sins hath raysed vs vp in him that hee might shew in the ages to come the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus The