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 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 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 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 arâ— 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 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
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 sinnâ—r for so he was alwayes and ever the Lamb of God without spot or wrinkle but yet really he was made a 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 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 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 coâ—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 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
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 Ieâ— 3â— 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 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 under fâ—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 agaâ—nst the feare of applâ—â—g so great gâ—oâ—yâ—o 〈◊〉 â—â—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 Philâ— 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 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 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
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 ilâ—e of Iâ—stification 2 paâ—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 Moâ—â—â—mâ—nts in the history of Luther doctrine as the only principall originall of our salvation Yea this doctrine briâ—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 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. Of the nature of Iustification what it is who are capable of the same and how it is wrought upon us 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 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 dâ—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 nâ—aine tâ—iâ—gs reâ—ealâ—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. 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
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 Lâ—â— 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 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 hotâ—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 Sâ—rmons for the most part runne all upon the perfect doctrine and works of the Law shewing and 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 ceremoâ—iall or morall all those places whether they be read in the old Testament or in 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 rightly to their right due persons as not to give the mourning gowne to a marâ—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 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 his benefits and utterly overthroweth the Gospell The next place of Scripture likewise objected is Rom. 7. viz.
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 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 â—â—â— 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 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. 13â— true that a learned Dispenser of Gods Mysteries Calv. Insiit lib. â— 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 they saw Christ and his riches as yet a farre off and darkly Secondly like heires in their non-age that have not 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 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 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
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 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. â—4 stone and rock of offence laid in Zion how should wise Festus judge Paul to be mad Acts 26. how should Acâ—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 Calâ—in in Ioh 6. 66. Nunquam enim â—anta poterit cautâ—o adbiberi quin multis saying thus Never can there be so great wariness used but that the Doctrine of Christ is an occasion of scandall to many because the reprobate devoted to destruction scandali occasio sit Christi doctrina quia reprobi exitio devoti venenum ex cibo saluâ—errimo seâ—â—x melle sâ—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 sâ—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
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 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 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 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 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 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 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 hiâ— Paraphrase â—pon thâ—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. Pâ—oving that we are not oâ—ly coâ—â—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
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 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 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 above our sense and feeling that we are made 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 â—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 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 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
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