our selues Yea S. Iames acknowledgeth without excluding himselfe that in many things we offend all Quomodo potest esse iustitia vbi non potest deesse culpa How then Bern. serm 5. in Isaiah saith Bernard can we stand vpon our righteousnesse when as wee cannot be free from sinfulnes There is no man so righteous but it may bee said vnto him in our Sauiours words Vnum tibi deest There is one thing wanting to thee Marke 10.21 Yea surely many things Therfore S. Augustin said truly August de ciu Dei 19.27 our iustice consists rather in remission then perfection Where then are these ninety nine iust persons I answer the Scriptures speake of two sorts of iust persons there are some iust opinione in conceit and opinion some veritate in truth There are some who are iust in conceit only such were they of whom our Sauiour speaks Mat. 9.12 13. The whole haue no need of the Physicion but the sicke I came not to call the righteous but sinners to repentance Those whole and righteous are the same that these iust persōs are Nomine iusti te superbi Chrysost men iust in title but proud in truth whose proud spirits raised vp in them a high conceit of righteousnesse and as those needed not the Phisicion so these need not repentance And the like stupifaction we find vpon the conscience of the vaunting Pharisie Luke 18.11 I thanke God saith he I am not as other men extortioners vniust adulterers I fast twice in the week I giue tythes of all I possesse Here is a man that is iust and sinneth not as appeareth by the negatiue and affirmatiue branches of his confession But this was opinione tantùm only in his own conceit And such were these Pharises whose folly our Sauiour heere checks very iustly as if he should say I tell you there is more ioy for one of these penitent sinners which you despise thē for ninety nine such iust persons as you are who are iust onely in conceit Againe as there is iustice in conceit so is there also in truth and that both passiue and actiue there is iustice by imputation iustice in action So Abraham beleeued in God Gen. 15.6 and that was counted vnto him for righteousnes and in obedience to Gods cōmandement he was ready to sacrifice Isaack Gen. 22.10 and so he was iust in action So was hee iust as S. Paul describeth Iustice Rom. 4.6 and as S. Iames doth Now this passiue iustice which is by imputatiō Iam. 2.21 is perfect Rom. 4.5 because it is the act of God which caused the Apostle to make that comfortable challenge Who shal lay any thing to the charge of Gods chosen It is God that iustifieth Rom. 8.33 But the actiue and inherent righteousnes is not so A house begun Bern. in Psal 91. it is but domus inchoata as S. Bernard saith and this building is neuer perfected vntill wee come to that House whose founder builder is God It was therefore a worthy speech of famous Constantine to Acesius the Nouatian Socrat. histor lib. 1. cap. 7. that stood vpon this absolute Iustice Para tibi scalam Acesi c. Get thee a Ladder Acesius by which thou maist climbe to heauen alone Brightman vpon the third of the Reuelation hath a harsh comparison and a worse Conclusion He makes the Church of Laodicea a type of the Church of England but most iniuriously For what can he finde nothing that is good and worthy of cōmendation in this Church as our Sauiour found none in the Church of Laodicea This comparison is bad but his Conclusion is worse Would to GOD thou wert totally Romish Vtinam totus Romanus esses vel plenā reformationē susciperes Eccles 7.16 or wouldest embrace a full reformation You see here that there is a reason of Salomons Counsell Be not iust ouermuch Shall a Church because she cānot obtaine a perfect reformation reiect her vnion with Christ What more impious And shall a Christian because hee cannot attaine to an absolute perfection cast off all care of Christianity and betake himselfe to a debosht kinde of life What more absurd If Brightman had that full reformation he desires yet a Brownist would take vp that vtinam against him because his would not bee a perfect constitution of a Church And were hee turned Brownist the Anabaptist would vse his vtinam also because hee hath retained the marke of the Beast And Tertullian said truely Et pariter laedunt gelidum feruensquè lauacrum sic nimium sapere stultum facit improba secta ad Senatorē if hee should imbrace Anabaptisme the Familist would come vpon him with that vtinam because hee had not obtained the louely being Thus erroneous singularity hardly finds any Center and when men run into extremes they precipitate themselues into endlesse vanities The Apostles sapere ad sobrietatem to bee wise to sobriety is a singular blessing Rom. 12.3 Wee know there are diuers degrees of actiue righteousnes according to the measure of grace seuerally imparted to the seruants of God Some there are who for their eminency in grace 1. Chron. 11. are like Dauids three Worthies some like his thirty who were valiant yet attained not to the honour of the three some of an inferiour ranke yet good Souldiers too And so are there scholers of diuers formes in the Schoole of Christ and souldiers of diuers ranks in his camp yet good Christians too As one Star differs from another in glory so doe the seruants of God in grace Iob shined like the day-starre in the East Iob 1.1 8. He was a perfect and vpright man and none like him in the earth yet may a lesse measure of grace make a man capable of this title of a iust person For whosoeuer is iustified by faith in Christ and sanctified in some measure by the Spirit of God may truely be called a iust man albeit hee be not free from infirmities frailties because his frailties and imperfections are couered with the mantle of Christs merits and his sincere though weake indeuours are accepted of Almighty God as perfect actions according to that 2. Cor. 8.12 If there be in vs a willing minde God accepteth not according to that we haue but according to that we haue not And so these ninety nine may bee called iust In their degrees suis gradibus and need no repentance comparatiuè by way of comparison as hauing not so much need as others who haue sinned more grieuously For as it was in the legal pollutions some had not so much need of clensing as others so is it in the spirituall according to our Sauiours saying He that is washed Iohn 13.10 needeth not to wash sauing his feet onely And such iust persons also may our Sauiour seeme to speake of in regard of the comparison For to speake exexactly there is small yea no ioy in
thereof Sola fides justificat sed non solitaria It is a common a knowne position Only faith doth iustifie vs but not faith alone onely faith doth iustifie as the Instrument by which we apprehend and lay hold on the Obedience of Christ the only meritorious cause of our saluation but not faith alone that is a barren a dead faith a faith without fruits for that is no sauing no justifying faith and therefore euery tree must bring forth good fruit Haeretici hodieconsilia carnes dederunt doctrinam Baâ—aam tenuerunt nec ipsas Dei leges aut maÌ„data esse ad salutem necessaria sola fide omnes salâ—ari Vt viaÌ„ spiâ—itualeÌ„ destruerent omnem de peccatis virtutibus saâ—nâ—m dâ—ctrinâ—m venenaâ—is suis dogmatibus infeceruÌ„t negando vllam bonâ—ruÌ„ opâ—rum veram iustitiam aut ad salutem necessariam consequenter omnia in Sola siâ—e collocanâ—o Stapl. promptuar Mor. in Domine 7. Pentecostes This is the Doctrine we Preach and Presse See then by the way the impudent malignitie of our broad-mouth'd aduersaries the brats of Romish Babylon in traducing and branding our Protestant Ministers for Solifidian Preachers such as in their Sermons are al for faith and nothing for fruits Thus like cursed Vipers they vent out the venom of their malice vpon vs of purpose to bring our persons and doctrine into contempt with their hood-winkt Proselites and all because wee will not with them beyond truth adde to the worth of good works and detract from the sole efficiencie of Christ his obedience Maugre their virulent malice this is our abundant comfort that besides the testimony of our owne cleare consciences which are vnto vs as many * Conscientia mille testes millions of witnesses those many learned and religious Treatises of our Churchmen which haue vndergone the Presse are at this present extant that little world of Christian people by our ministery fed to their euerlasting happinesse those many holy and blessed Angels alwayes present at our solemne sacred Assemblies and God himselfe who is all in all and aboue all will subscribe to our white Innocence and their blacke Impudence Oh my beloued I would to God all of vs both Priests and people could as generally wipe away this their foule and false aspersion by bringing forth of good fruit as by our generall preaching and professing the necessity thereof But alas the neuer too much to be lamented misery whilst out of our zeale to Gods glory we labor to maintaine the sacred prerogatiue of Christ his obedience and labour to pull downe those proud pillars of merit which our Aduersaries of their owne heads haue erected to the honour of mans worthlesse works and the dishonour of God we carelesly neglect and scarce so much as once think vpon that which is Gods chiefest glory and the life of our Christian profession bringing forth good fruit I remember I haue read this censure of the Roman State Omnium honorum principum imagines in vno posse exculpi annulo that the pourtratures of their good Princes might bee cut out within the compasse of a little ring Oh my beloued is it not as iustly to be feared that the like may be as truly affirmed of vs So small is the number of those in this our Sardis Reuel 3.4 which haue giuen vp their names vnto Christ if we may take the libertie to censure the tree by the fruit that should the Lord send forth a Ieremy to make inquisition for a man Ierem 5.1 that is a good man Iob 1. one that like Iob truly feareth God and is fruitfull in all holinesse he would returne if not with a non yet with a vix est inuentus scarce is such a creature found Good men being like little veines of gold in great and mightie mountaines of ground Esay 7. or like the gleaning of the eares of corne after the haruest is past or the gathering of grapes the vintage being ended they lie but scattering and very thinne one in a citie Ierem. 3.14 two in a tribe wheras Romish Idolaters counterfet Professors and impudent transgressors such as are not ashamed to glory in vngodlinesse and prostitute their deeds of darknesse vnto publike notice are the greatest part yea very neere the whole number of such as are called Christians Not to speake of that Antichristian Spawne and Popish frie though not one of the least and lightest burdens vnder which as the labour of her wombe this our Land groaneth Proceed we vnto the second sort and who is there so blind or deafe that doth not behold or heare how plentifully this our Sion is furnished yea rather how lamentably be pestered with a numerous brood of Apish professors and Mocke-Christians as I may tearm them such as in outward appearance might seeme deseruedly to bâ— registred in the roll and ranked in the number of true Nathaneels Iohn 1.47 but are indeed as ranke false and perfidious as Ioah An outside singularly commendable if the inside he ansvverable or Judas They would seeme by the precisenesse of their habit and demurenesse of behauiour to be truly mortified to the world To giue them their due which our English Prouerbe will not deny the Deuil himselfe they will reproue sinne refraine from swearing celebrate the Saboth yea many houres of the weeke dayes in hearing of the Word labouring if they like the Preacher to digest it in their memories by penning and mutuall conference in a word oh the sanctitie of the Deuill they will pretend a great deale of faire and religious dealing seeme to bee Gods white children but oh the Deuillishnes of these Saints doth it not plainly appeare that they are little better then Deuils transformed into Angels of light 2. Cor. 11.14 fell and cruell Wolues couered and clothed in Sheepskins making Religion to serue but for a Stalking horse wearing Christs Liuery for their owne conueniency that so they may the more safely and vnsuspectedly compasse their secret vnsacred endes hath not Time the mother of Truth reuealed this for a truth that there are none more vniust in their dealings none more couetous deceitfull full of pride enuy hatred malice and all vncharitablenesse then they though they take vpon them a more strict profession of Christ then ordinary In a word as the Trojans were neuer more damnified thâ—n when Aeneas did put on harnesse like vnto theirs breaking into the midst of their troops like a member of their army So the true Nathaneels of our Jsrael yea godlinesse it selfe neuer receiued more disgracefull affronts then haue bin and are continually most vnhappily occasioned by the counterfeit pietie of these so common hypocriticall professors Matth. 26.49 As Iudas betrayed Christ into the hands of his enemies so these haue and doe continually betray the holy calling of Christianitie and the sincere Professors therof vnto the sharper tongues of lewd-liuing Libertines and vngodly Atheistes yea of many framed of a
they would euer liue in Sinne because they neuer leaue sinning so long as they liue And therefore as hee elsewhere speaketh Ad districti iudicis sententiam perâ—â—â—â—t vt nunquam ea cant supplium quo imens in vac vita nuâ—quam voluit carere peccato nullus detur iniquo terminus vitiones qui quam 〈◊〉 vt aut hâ—â—ere nouit â—ermiâ—um â—riâ—â—â—s Greg. 3. lib. Moral It standeth with the Iustice of God to visite man with a perpetuall Penaltie who if hee might would liue perpetually in Iniquitie Besides Man in sinning offendeth an Infinite Maiestie and therefore in all equitie deserueth an infinite misery to bee afflicted with endlesse torments But why doe I stand disputing vpon the equity of this penalty as if it were a fit thing to cal God to an account for his Iudgements Certainly though they be secret yet they can neuer be vniust for as Abraham vnto God Gen. 18.25 Shall not the Iudge of all the world doe right We see then the fearefulnesse of that Penalty which God will after this life inflict vpon sinnefull man he shall be cast into Hell fire there to be tormented extremly to be extremely tormented totally to be extremely and totally tormented eternally O what an eating torment is but the aking of a Tooth What a sharpe and piercing paine to hold but a finger in the fire but to be all on fire of Hell to haue no part free for the whole man to be nothing else but a torment in extremitie and so to continue without the least hope of ease world without end We cannot but apprehend and confesse an intollerable an vnexpressible penaltie But to what purpose doe I labour to set forth the fearfulnesse of this penalty When we speak of these things doe we not participate of Cassandraes blessing Though wee speake the truth and nothing but the truth yet as the Prophet complaineth Esay 53.2 Who will beleeue our report Or at least who will be reformed by it If we consult with the extraordinary sinnefulnesse of this age wherein we liue the horrible securitie of many and those outragious and vnheard of villanies euery where practised and perpetrated euen in the eye of the Sunn it will plainely appeare that the greatest part of mankind take Hell fire to be but Inane terriculamentum a silly Scar-crow to keepe man in awe and order an Old wiues fable a meere Poeticall fiction so little doth it preuaile with them for their reformation Certainly My beloued were our beliefe in this point as sound and our Meditation thereon as Serious as our liuing is sinnefull O what a holy and blessed change would it work both in our consciences and conuersation Tully writeth of one Damocles a Parasiticall Courtier Tuscul lib 5. that though placed in the Seat-royall of Dionysius his Soueraigne and presented with a banquet of the choycest rarities and to wrap vp the whole History in a word liberally furnished with whatsoeuer his heart could desire for the accomplishment of his conceited happinesse yet when bestowing his eyes about him he espied a glittering Sword hanging ouer his head in a Horse haire ready to cleaue split him in twaine euery moment Which as the former was done at the commaÌ„d of Dionysius to let him see his eâ—rour that he beheld his happinesse in a false Glasse The iust feare of his imminent danger did so captiuate his freer iollitie that hee then began extremely to loath what before he did so entirely loue his delicate iuncates were vnto him but as vnsauory viands and his delâ—ghtfull obiects but as musick in a time of mourning he then had rather part with his happinesse vpon euen termes then purchase it at so deare a price In like manner though naturally we are iâ—finitly delighted in following the lusts of our owne hearts and repute it the onely happines that can befall vs freely to disport our selues in all licenciousnesse Yet if wee did but deliberately weigh our owne case as indeed it neerely concerneth vs so to doe Laying the pleasures of sinne which can last but for a little season in one Scale and the Penaltie for sin which will hold out to eternity in the other if wee did but seriously consider that the wrath of God is reuealed from Heauen against all vngodlinesse and vnrighteousnes Rom. 1.18 of men as the Apostle speaketh that the Lord hath whet his Sword Psal 7.12.13 and bent his Bow and hath made his instruments ready to wound the hayrie Scalpe of him that goeth on in his wickednesse as the Prophet Dauid speaketh That the axe of his wrath is already laid vnto the roote of the Trees and that hee is resolutely determined that those Trees those Men which bring not forth good fruit shal be hewen downe and cast into the fire into Hell Fire there to be extremely and totally tormented eternally it would beget in our hearts a mortall hatred euen of our bosome and best beloued corruptions and worke with vs euen in the middest of our sinfull pleasures as the Handwriting vpon the Wall with Belshazzar in the midst of his Iollitie Dan. 5.6 it would cause our countenance to be changed our thoughts to trouble vs the ioynts of our loines to be loosed and our knees to smite one against the other it would make vs with the Iailor to tremble and and fall before the Ministers of God Acts 16.29.30 say Sirs what shall we doe to bee saued Raro antecedentem scelestum deseruit pede paena claudo Car. lib 3. ode 2 Oh it is a terrible and fearefull thing to fall into the hands of the liuing God Though hee hath leaden heeles yet hee hath iron hands Tarditatem vindictae Supplicij grauitate compensat Serò sed seriò He is indeed slow to proceed in Iudgment but when he comes as come hee will hee strikes home and layes it on heauily Therefore my Beloued let vs take heed we doe not dally with God The certaintie of the penaltâ—e and slight his terrible Iudgements as if they did nothing concerne vs for that the Lord will render vengeance vnto the children of disobedience and visit the iniquities of impudent and impenitent sinners with the intollerable eternall torments of hell fire is a truth as cleare as that God is truth wee haue it deliuered from his own mouth and recorded vnder his owne hand his sacred Word endited by the Holy Ghost hath most clearely reuealed it vnto vs and questionlesse we may venture to take his word and build vpon it Numb 23.19 for God is not as man that hee should lye neither as the sonne of man that he should repent hath hee sayd and shall he not doe it and hath he spoken and shall he not accomplish it Certainly Heauen and Earth shall sooner passe away Luke 16.17 saith our Sauiour then the least iot or title of the Law shall fall And therefore the penaltie here threatned shal most