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 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 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 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 failing hereof we beat length cast downe out of the Eagles
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 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 wedding-garment 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 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 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 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 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
the glory of his blood neither let that man think that he shall receive any thing of the Lord that letteth goe this 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. 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 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 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 exercitationesque justorum Aug. de peccat merit remis lib. 2. cap. 34. Vide D. Abb. against satisfactions Twelve absurcities in
or remembrance of works but freely making them compleatly righteous seen and enjoyed by faith only apprehending this promise On this wise the promise of God doth give freely unto us that which the Commandement doth exact of us perforce and doth fulfill that which the Law doth straightly command By this meanes therefore the soule through faith only without works believing in the Word of God is justified sanctified pacified delivered replenished with all goodnesse and is truly made the daughter of God For such as the Word is as namely this The blood of Iesus Such as the word is such is the believing soule Christ the Sonne of God doth make us cleane from all sin 1 Ioh. 1. 7. Such becommeth the soule made by force of the Word even as a fiery plate of Iron doth glow 1 Ioh. 1. 7. and glister like unto fire by meanes of uniting the fire and the plate together thus is Gods Word glorified thus is the faithfull soule delivered from all sinnes made safe from death guarded from Hell and endowed with the everlasting righteousnesse life and saving health of her husband Christ and on this wise doth Christ couple her unto himselfe a glorious Spouse not having spot or wrinckle making her clean with the Fountaine in the Word of Life of Righteousnesse and of salvation Wherefore who is able to value the royalty of this marriage accordingly who is able to comptehend the glorious riches of this grace This I say must be secondly taught without any respect or remembrance of works and be throughly grounded and planted in the soule and reigning in the heart with joy Else should faith and works not remaine within their bounds but be confounded Therefore doth Paul prosecute this argument Luth. in Gal. 3. â—7 to the Gentiles very diligenâ—ly For he fore saw in spirit that this mischiefe should creep into the Church That the Word of God should be confounded that is to say that the promise should be mingled with the Law and so the promise should be utterly lost for when the promise is mingled with the Law it is now made nothing else but the very Law for whosoever In chap. 2. 17. doe not perfectly understand the Article of Iustisication must needs confound and mingle the Law and grace together But where this rich and loving husband Christ takes unto wise this poore and wicked Harlot redeeming her from all evills laying all her sins upon his own shoulders whereby they are swallowed up in him as darknesse is swallowed up in the Sun-beames Esay 44. Esay 4 22. 22. For it behoveth that all sin be swallowed up at the very sight of Christ cloathing and enrobing her with his own righteousnesse and garnishing her with all his own Jewels Whose hearts hearing these things will not melt for very joy and wax ravished for very love of Christ having received so great consolation To the which love he can never possibly attaine by any Lawes or works at all Then thirdly will follow works of love and thankfulnesse Works of love in a manner of their own accord with a little help of direction and exhortation flowing from a true right thankfull zeale of Gods glory making them willing and ready to grow and cheerfully to walk in all the holy duties of all his Commandements Thus The mighty power of the Goâ—pel to true sanctiâ—ication is Justification making us perfectly holy and righteous freely in the sight of God and works safely taught and not confounded the one with the other but both in their due bounds powerfully stablished works Lâ—th Serm. iâ— Tit. 3. 5. thereby joyfully flowing forth Yea as soone as thou feelest by true saith this bountisulnesse and love of God towards men not through works of righteousnesse which we have done Tit. 3. 4. thou canst not in this case be idle for surely that love of God and pleasure which thou enjoyest in him will not suffer thee to be idle thou shalt be enslamed with a marvellous study and desire to doe what things soever thou canst know will be an honour unto thy God so loving and bountifull unto thee and will turn to praise glory and thanksgiving unto him thou shalt passe for no precept thou shalt feele no compulsion of the Law having a most ready will pleasure to doe whatsoever things thou shalt know to bee acceptable unto God whether they bee contemptible The chiefe disposition of the believing soul or noble small or great thou shalt count them a like But first of all it shall be thy desire that this blessed knowledge of God and rich benefits and treasures by Christ may be common to all others Whereupon by and by thy love will shew it selfe and will assay all meanes to make this truth of Salvation manifest unto all rejecting and condemning whatsoever others either-teach or say that agreeth not with this truth whereby it will come to passe that Satan and the World which heare nothing so unwillingly as this truth will rise against thee with all their might will by and by trouble thee The Great Learned Rich and Mighty of the World will condemn thee of heresie and madnesse Howbeit if thou be endued with this joyfull faith it cannot bee but that thy heart being thereby cheered should even as it were laugh and leap for holy joy in God being voyd of all care and trouble and be made above measure confident Fourthly hence it is also manifest that it is this 4 True trust and confidence in God Eph. 1. 13. joyfull knowledge of Iustification which worketh in us a sound trust and true confidence in God making us to goe forward in our vocations both common of Christianitie and particular of our places against all the oppositions of the whole world doing the duties of the same with courage boldnesse and constaney whatsoever come of it The reason and ground of which trust and courage is expressed by S. Paul in Rom. 8. 32. saying If when we were sinners God spared Rom. â— 32. not his Son but gave him for us all to death to justifie us how shall he not with him we being now justified that is made perfectly holy and righteous in his sight but give us all things also so that wee know that all things work together for the best unto us For the cause that bringeth all evill upon us and keepeth away good things from us is sinne saith the Prophet Ierem. 5. 25. But if our sinnes be by the blood Iereâ— 5. 25. of Christ so utterly abolished that we are cleane in his sight from all sinne 1 Ioh. 1. 7. then what is there 1 Ioh. â— 7. left to bring any evill upon us or to hinder good things from us Againe seeing the only thing that separates between us and our God and the only thing that hideth his face from us that he will not heare is sin Isa 59. 2. If the Lamb of God have taken away our sins