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
from the former yet he placeth our true Justification and the making of us righteous to God-ward in the former thus saith Zanchie But in another place he shewes that this righteousnesse of Christ is the only formall cause of our Justification and salvation yet more plainly namely upon those words of the Apostle That Christ died in the body of his flesh to make us holy and unblameable and without fault in Gods sight Colos 1. 22. he saith thus Zanchie on Colos 1. 22. Here we have the formall cause of our salvation which is holinesse of life and true righteousness by which it is brought to pass that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fault and unblameable in the sight of God But this saith he cannot be the righteousness of our works and holiness of life begun in us because that is unperfect as David himselfe said Enter not into judgement with thy servant for no flesh is righteous in thy sight only the righteousnesse and holinesse of Christ is perfect in the sight of God and this being imputed unto us is the â—ormall cause of our salvation Thus it being sufficiently shewed what the formall cause of our Justification making us thus perfectly righteous in the sight of God is now let us mark a little the excellency of it both in the nature and in the operation of it First concerning the nature of it although 2 The excellency of the formall cause is both in the nature and operation that doth shew the excellency of it which is said before namely that it is an obedience and a fulfilling of the Law in all points absolute yea and a perfect everlasting righteousnesse yet the thing that shewes it to be exceeding excellent is because it is a righteousnesse that passeth the righteousnesse not only of men but also as Calvin truly saith even of Angels because it is the righteousnesse of that person that is not only man but also God for which cause it is called often in the new Testament the righteousness of God and amongst other places most emphatically Rom. 3. 21 22. where S. Paul beginning to Rom. 3. 21 22. write of it saith thus But now is the righteousness of God made manifest without the law having witness of the law and of the Prophets to wit the righteousness of God by the faith of Iesus Christ unto all and upon all that doe beleeve Why it is called the righteousnesse of God Where it is twice together called the righteousnesse of God not only because God is the free giver of it and because God himselfe approves of it as the only 1 Because of the person both God and man righteousnesse pleasing God but also because it is the righteousness of that person that is very God and therefore of wonderfull operation and efficacie as it is plainely testified by the learned Dispensers of Gods mysteries saying thus This righteousness is called the righteousnesse of God not only because it is the free gift of God and because God by giving the same shewes himselfe to be righteous that is faithfull and true and because it is opposed to the righteousnesse of man but also because it is the righteousnesse of that person that is both God and man And therefore a farre more excellent righteousnesse many wayes than that which Adam had in the state of innocency for that was the righteousnesse of a meere man this is the righteousnesse of him that is both God and man Then for the effects The righteousnesse of Secondly the effects of Christâ— righteousnesse Christ is meritorious of eternall life it overcame death subdues the Devill none of which Adams righteousnesse could doe And again Christs righteousnesse is eternal and immutable but Adams righteousnesse was Thirdly immutable but temporarie and mutable Fourthly wee are in Christs righteousnesse Restored to a more excellent Fourthly restoring to an everlasting estate state than wee lost in Adam which was but terrene and mutable but by this Justice and perfect righteousnesse we receive an heavenly everlasting and immutable kingdome Hence it is that S. Paul prized this righteousnesse so highly saying touching the righteousnesse which is in the Law I was unrebukeable But I count all things losse and doe judge them but dung that I may be found not having mine own righteousnesse which is after the Law but that which is through the faith of Christ even the righteousness which is of God through faith Philip. 3. 8 9. therefore I conclude the excellency of this point with that excellent note of learned Beza that these things being diligently considered doe manifestly declare what is meant by that word the Righteousnesse of God Namely that perfection and high integritie with which whosoever is endued he is presented before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul saith Coloss 1. 22. that is so holy that hee is Coloss 1. 22. unblameable and one that cannot be reproved of any fault The third point to be marked in our perfect Justification The third cause is the subject matter and is twofold is the Subject of this righteousnesse or the Matter formed with this righteousnesse and it is to be observed that this subject or matter formed with this righteousnesse is twofold either the subject or matter inherently legally and actively formed with this righteousnesse or the subject and matter Evangelically and freely formed and made righteous with this righteousnesse First the subject or matter inherently legally and actively formed with this form of perfect righteousness is the manhood of Christ â—esus because it is Christ only who comming not to destroy but to fulfill the Law Mat. 5. 18. was to this end conceived of the Mat. 5 18. holy Ghost and being formed perfectly righteous in his mothers wombe was thus borne inherently and perfectly righteous and in the residue of his whole life afterwards fulfilled the whole Law actually workingly and perfectly for which cause the Apostle saith that he was made under the Law Gal. 4. 8. because hee Gal. 4. 8. actually fulfilled both actively and passively the whole Law for which cause also he is inherently and actively called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That holy and just one Acts 3. 14. and Acts. 14. 1 Pet. 1. 19. the Lamb without spot or blemish 1 Pet. 1. 19. But secondly concerning the subject or matter Evangelically and freely made righteous Two thing doe here offer themselves to bee marked of us first who they bee that are thus Evangelically and freely made Two things to be marked all light and perfectly righteous and secondly the manner how they are thus Evangelically and freely formed and made all light and perfectly righteous in the sight of God Concerning the first we are to observe that none 1 The Elect called are made thus righteous are made thus perfectly holy and righteous but such of the Elect as are effectually called because although all the
Colos â— â—2 13. of the Saints in light Coloss 1. 12. 13. 5. The meâ—nâ—s of our glorâ—h atioa Fiftly and lastly this free Justification is the only immediate cause and meanes of our finall glorification and of setting us in the right and assurance of eternall lise Therefore doth the Apostle say Whom God justifieth them he glorifieth Rom. 8. 30. Hence it is also Rom. 8. â—0 Rom 5. 18. that hee doth call it the Iustification of life Rom. 5. 18. Because to the Enjoyers of it by faith it doth freely and undoubtedly bring life and eternall salvation which the same Apostle againe testifieth when hee saith Grace doth reign indeed but how By righteousnesse or through righteousnesse unto eternall life through Iesus Christ our Lord Rom. 5. 21. As if he should say Rom. 5. 11. Grace indeed doth infallibly bring eternall life and yet by this only meanes that men of necessity bee first justified and freely made perfectly holy compleatly righteous before God or else grace it selfe reigneth not unto eternall life Hereupon S. Chrysostome saith Chrysost in Rom. truly thus For where righteousnesse is there necessarily doth everlasting life goe withall and also infinite other Radix vitae Calv. ex Marlo Sicut â—eccatum non nisi mortâ—m parere potest ita donum illud Dei nâ—fâ—ra scilicet justificatâ—o vitae aeteâ—nae beaâ—iâ—â—dinem nobis a â—sertivel si mavis quemadmodùm mortis causa pcccatum est c. good things even as where there is sinne there is death for righteousnesse is more than life seeing it is the very root of life Herewithall agree the modern Expositors saying thus As sinne cannot but bring forth death so that gift of God namely our Iustification bringeth upon us all blessednesse and eternall life or if you had rather thus As sinne is the cause of death so the righteousnesse which is freely given us by Christ hath restored unto us eternall life Faith therefore of Free Iustification is sure of eternall life and so sure that it glorieth and rejoyceth in eternall life because Free Iustification only doth make us fit or worthy or sufficiently meet Luther in Gal. 1. 6. to be partakers of the inheritance of the Saints in light by which only God hath delivered us out of the power of Id in cap. 1. 17. darkness and hath translated us into the kingdome of his Colos 1. 12. 13. deare Son Colos 1. 12. 13. For thus are we translated out of sinne into righteousness out of Gods wrath into his well-pleased favour out of cursednesse into blessednesse out of death into life for when sinne is taken away in the place thereof commeth righteousnesse in the place of wrath reconciliation and grace and free and well-pleased favour in the place of death life and in the place of damnation salvation CHAP. XVI Of the other foure fruits or effects declaring the Vtility and Majesty of Free Iustification THe third maine point shewing the Majejestie The third effect is Peace and loy in the conscience and Utility of Justification is That whereas the want or the ignorance of it is the losse of all true peace and joy in God so the right knowledge and apprehension thereof is the lively spring of joy and of a good conscience bursting forth into a joyfull confession and glorifying of God both in heart and tongue See this is that sweet Song of Mary Luke 1. 46 47. Where she saith My soule magnifieth the Lord and my Spirit rejoyceth in God my Saviour for seeing the imperfections of our Sanctification are in this life so great That all our Righteousnesse is as a menstruous cloath If wee know not assuredly that by this glory of Justification all our sins which simply of themselves as the Image of the Devill God so cloatheth are quite and clean abolished from before him and that wee are perfectly holy and righteous in the sight of God wee cannot have but rather doe disanull that Peace and great joy unspeakable and glorious That Justification by such perfect abolishing of all our sinnes from before God and free making as so perfectly rigteous in the sight of God doth hereby bring unto us For which the Gospel is expresly called joyfull newes from heaven without which joy we are not sure that we are delivered out of the kingdome of Satan which is sinne and death but by this joy the faithfull soule the true Bride of Christ may feele it selfe to be entred with Christ into the Eride-Chamber which is the kingdome of heaven For the kingdome of God is righteousnesse and peace and joy in the holy Ghost And whosoever in these things serveth Christ are accepted unto God and are approved of men Rom 14. 17. 18. But if thou ask how Rom. 14 17 thou maist attaine so great righteousnesse as may bring such peace and joy The Apostle answereth That being justified that is freely made perfectly holy and righteous by faith we are so compleatly righteous and become so just and saved That having no need of any works hereunto at all but through faith only obtaining true righteousnesse sufficiently Wee have peace towards God through our Lord Iesus Christ Rom. 5. 1. For seeing only sinnes doe breed displeasure between Rom. 5. 1. Sola pe cata simultâ—tem pariant â—â—st uaâ—ex impiâ—s peâ—ateribus c. Phil. 1 7. Incredibi'e gaudiuâ— Marlo in Rom. 5. 1. God and man after that of ungodlinesse and sinners we are made just and righteous from hence it must needs bee that forthwith true peace doth presently arise and this peace that is to say quietnesse and tranquilliâ—y of minde and securitie of conscience which doth passe all understanding Phil. 4. 7. and doth breed in the hearts of the faithfull incredible and wonderfull joy indeed the Law sinne and failing in works terrifieth the conscience oppresseth it with feares and heavinesse of spirit and plucketh it from the assurance of righteousnesse of life and all goodnesse Luth. Gal. 4. 2 3. therefore let us not suffer the Law in any case to beare rule in our conscience especially seeing it cost Christ so great a price to deliver the conscience from the Schoolmaster-like slavery of the Law let the godly learn therefore that the Law and Christ are Why the Law is not to beare rule in the conscience two contrary things whereof the one cannot abide the other for when Christ is present the Law may in no case rule but must depart out of the conscience Idem in Gal. 5 22. and leave the bed which is so straight that it cannot hold two as Esay saith and give place only to Christ Let him only reign in righteousnesse in peace in joy and life that the conscience may sleep and repose it selse in Christ the Bridegroomes bosome without any feeling of the Law sin and death for the fruits of the The voyce of the Bridegroome spirit are not only love but also joy
and abolish if I were not a sinner doe yet notwithstanding beleeve that heaven and earth shall sooner Quod peccater in me ipso existâ—ns c. credaÌ„ tamen potius câ—lum terramque ruitura quam me non else per Christi sanguinem aâ— ombibus peccatis ipsa â—ive pur orem candidiorem Si non credis facis Dâ—um cum summa horrenda blaspâ—emia mendac em c. Pomeran in Psal 51. 7. fall than that I am not by the blood of Christ from all my sins in the sight of God more pure and white than very snow if thou beleevest not this thou makest God with thy highest and horriblest reproach and blasphemy a liar Beatus qui intelligit Blessed is hee that understands The fifth Scripture phrase expressing yet in an higher degree how truely all our sinnes are utterly abolished out of Gods sight and how perfectly cleane the blood of Christ doth make us from all sinne is this That God himselfe whose eyes are all seeing and searching the heart and reines yet testifieth that hee doth see no sin in his justified children and to the glory of his work wrought in the Brazen-Serpent wherewith hee had newly healed his people hee doubleth his speech saying God seeth no iniquity in Jaacob and he seeth no transgression in Israell Numb Numb 23. 21. 23. 21. Which is much more truly verified in exhibiting the true substance Christ Jesus whereof the Brazen-Serpent was but the shadow not only quoad effectum in respect of the effect of their sinne as not to punish them for the same but also quoad causam in respect of the cause of punishment which is sin it selfe for if sin it selfe be so perfectly abolished out of Gods sight as it is expressed in the two first emphaticall phrases if we have not one spot or wrinkle of sinne in his sight as it is proved in the third phrase if the blood of Christ hath made us so perfectly cleane that wee are in the sight of God from all sin whiter than snow and all this because we are by the wedding garment of Christs righteousnesse made from all spot of sinne perfectly holy and righteous in the sight of God freely then as a true consequent it necessarily followes that this phrase also must needs bee true in respect of sin it selfe which is worse than the punishment That God sees no iniquity in his true Jaacob nor hee sees no transgression in his justified children Which figure of the Brazen Serpent S. Paul seeming to allude unto flatly affirmeth the same truth to bee fully verified in the substance Christ saying And you that were enimies by your evill works hath he now reconciled but how or by what meanes Even in that body of his flesh through death to the end to make you so holy that you are without blame and without fault Colos 1. 22. Non simpliciter sed in conspectu suo Zan. h. â—â—i Non quâ—dâ—m siâ—e â—eâ—cato est ali quis â—oputus sâ—c nec Israel sed quoniâ—m delâ—ta est iniquâ—tas Pell in Numâ— ibid in Gods sight Colos 1. 22. Not simply but in the sight of God he saith not indeed that any people is with out sin so not Israel it selfe neither but because their iniquitie is though mystically above reason sence and feeling yet truely put out from before God and utterly abolished so hee sees no iniquitie in Jaacob and so hee sees no trangression in Israel the true cause whereof is yet more fully expressed by Zanch. saying utpote quae sanguine filii Dei sunt extinctae because their iniquities are extinguished and cleane put out by the blood of the Son of God For in as much as mankinde is utterly marred and â—alv sâ—rm in Ephes cap. 1. 7. given over to all naughtinesse God must needs bee a mortall enimy to us and an adversary against us till the remembrance of our sinnes bee buried out of his sight Because God being the fountaine of all justice and Calvin ibid. righteousnesse doth utterly hate and abhorre the evill that he seeth in us Therefore untill such time as our sinnes be abolished and clean put out it is impossible for us to hope that God should either love or favour us Blessed therefore are they whose sins are covered for Psal 32 1 2. Quod â—egitur non apparet non quod non est sed quod coâ—tectum est Marlo in Rom. 4 ibid. that which is covered doth not appeare not because it is not but because it is covered for they are said to be covered in respect of our sence and feeling because we alwayes feele them in us as if they were not abolished but only covered out of Gods sight but yet with the wedding garment of Christs righteousnesse so covered Non remissis solùm sed planè deâ—etis Luch sâ—r in March 11. that from before God the blood of Christ doth not only cover them but utterly abolish them For Gods forgiving is his covering his covering Sanguis Christi peccata nofirâ— non tantâ—m â—perit sed etiam coram Deo penitus delâ—t Beâ— in 1 Pet. 4. 8. is a taking of them away Ioh. 1. 29. his taking them away is a cleane putting of them out Esay 43. 25. and 44. 22. his putting of them out is an utter abolishing of them from before himselfe Heb. 9. 26. For our bearing with one another is called our covering of a multitude of sinnes But before God the blood of Christ alone doth not only cover them but also utterly abolish them Because by Gods forgivenesse of sinnes all things Luth. sâ—rm of the summe of a Christian life Tim. 1. 5 6 7. which are not pure and cleane are put out consumed abolished as a drop of water is consumed and abolished of the heat of the Sunne or rather as the Sun-beames abolish darknesse as the Prophet Esay saith Esay 44. 22. Therefore blessed is he whose sinne is covered for that which is covered is not seene that which is not Ierom. in Psal 32. 1 2. seene is not imputed that which is not imputed shall not bee punished Whereupon wee have to marke first of all that we Calvin in Ephes Serm. cap. 1. 7. can obtaine no favour at Gods hands nor be received of him till our sins be wiped out and the remembrance of them clean put away The reason whereof is as I said before that God Calvin Ibid. must needs hate sinne wheresoever hee seeth it But let it suffice us that he receaves us into his Calvin Ibid. favour freely only because the remembrance of our sinnes is buried out of his sight And againe let us understand that the same can not bee done but by the death and passion of our Lord Jesus Christ And this is the thing wherein wee must wholly rest Because by Christs becomming a curse upon the Luth. in Galath Cap. 3. ver 13. Crosse by this meanes the whole world is so
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
so perfectly just and righteous in the sight of God freely that we are faire yea and all faire and there is no spot in us Cant. 4 7. all Cant. 4. 7. which is by Gods speaking it really so indeed spiritually in the sight of God and yet we see and feel nothing but soulenesse and spottednesse And this object and matter of faith is expressed in the Text in these words Verse 17. Before God that quickneth the dead and calleth Verse 17. those things that be not as though they were the meaning whereof is this God calleth that is worketh effecteth causeth maketh that thing to have a true reall being before himselfe by speaking it which to Beza in Rom. 4. 17 quae â—ccâ—t essicit Deus apud quem jam sunt quae alioqui reipsa non sunt ut qui vel verbâ— quid vis possit ex nihilo efficeâ—e sense sight and feeling is not and yet to have by his call as true and reall a being before himselfe as though it were and had an outward being to sense sight and feeling therefore doth Beza rightly thus expound those words saying What God calls those things he effecteth before whom those things are already which otherwise indeed are not as he that can with his word make what he will of nothing Secondly followes the battel of faith in which the 2 The battell of Abrahams faith order of nature and sense and reason grounded upon naturall causes doe shew a flat contrariety and impossibility of the matter spoken and promised against Piscat in Rom. â— 18. Contra spem scilicet quam coâ—e peâ—e poter â— exconsideratione naâ—â—raererum which faith opposeth the meere word and power of God speaking and this battel of faith is expressed in the next verse in these words verse 18. Which Abraham above or contrary to hope beleeved under hope according to that which was spoken that is contrary to hope namely which he might conceive by the consideration of the nature of things But under hope namely which Subsâ—e scilicet quam concipere poterat ex consideratione potentie Dei loquâ—ntis 3. The victory oâ— Faith he did conceive by the consideration of the power of God which had spoken Thirdly followes the victory of faith by which it shutteth her eyes and considereth not nor lookes upon but as it were winketh at and turnes quite from and forgetteth the order of nature and naturall causes and things that doe to reason sense sight and feeling shew a contrariety and impossibility in the matter promised spoken and resteth wholly and only upon the Word promise and power of God speaking whereby visible things that to reason are contrary to the promise doe become as things of nothing and having as it were no being and invisible things spoken by God become to be the only things that Quicquid in se ipso ac circa se intueri poterat promissionis coÌ„plemento adversabatur have substance and ground with us and this victory of faith is expressed in the next verse in these words verse 19. That he not weake in faith considered not or would not thinke of his owne body which was now dead nor Ergo ut locum Divin 8 veritati saocret ab ils quae in conspectu erant animum yetraxit quasi oblitus est Calv. Marlor in Rom. 4. 19. the deadnesse of Sarahs wombe c. that is whatsoever he could behold either in himselfe or about himselfe was against and contrary to the accomplishment and fulfilling of Gods promise and therefore to give place to the truth of God he wholly withdrew his minde from the things which he saw and felt and did as it were forget himselfe because it is truely said of another Interpreter of Gods mysteries That seeing the Cum tanta sit potentia Dei aequum est c. power of God is so great that quickens the dead it is meet that we believe him even when he promiseth things impossible to nature and to the judgement of our reason Fourthly hereupon followes the Triumph of faith 4. The â—â—iumph of Faith yeelding to God only upon the foresaid grounds of his truth and power his full glory of truely sufilling upon us that which he hath spoken whereby he hath ascribed unto him the glory of his truth and power and we have the blessing and benefit thereof for ever and this triumph of faith is expressed in the next verses in these words That he doubted not of the promise of God by unbeliefe but was strengthened in faith and gave glory to God Being fully assured that he which had spoken it was also able to doe it All which the Apostle flatly testifies must be imitated of us in the case of Free Iustification by Christ who was delivered to death to abolishour sinnes out of Gods sight and is risen againe for our full justification Rom. 4. 15. The manner whereof Rom. 4. 15. Luther is notably expressed by that Hercules of Gods glory upon the song of Zachary saying thus In what place soever the borne of salvation Iesus Christ is exalted there is no accesse neither for sinne nor death wherefore a Christian is both foule and yet without sinne How comes this to passe after this sort Beloved you have often heard that God leaveth in us an appearance and feeling whilst we live here both of sinne death and the Devill God suffereth these to remaine and taketh them not quite away from sense and feeling for this appearance must continue that we may perceive and feele that we are nothing else of our selves but sinners subject to sinne and Satan But all this is but a certaine outward appearance before my sight and the sight of the world which know and judge no otherwise but that sinne and death are present and yet under this appearance lieth hid innocency life and Faith is the substance of things not appearing dominion and victory over sinne death and Satan for because faith is the evidence and substance of things not appearing therefore that faith may have place it is necessary that all things which are beleeved be hid but they cannot be more deeply hid than under the contrary object sense and experience But when as we see all our sinnes laid upon Christ and to be victoriously conquered of him by his resurrection and doe confidently beleeve this then they are dead and brought to nothing for being laid upon Christ they must not remaine so but are swallowed up in the triumph of his resurrection So saith S. Paul Christ was delivered to death for our sinnes and is risen againe for our Iustification that is by his death he hath taken upon him our sins and thereby utterly abolished them out of the sight of God as the Sun-beames abolish darknesse and by his resurrection hath made us perfectly righteous so that a true Christian may be bold to say Lord God maker of the whole world it
the winde and tossed to and fro Neither let that man think that he shall receive any thing of the Lord a double or doubtfull minded man is unstable in all his wayes I am 1. 6 7 8. Fearefull examples Iam 1 6 7 8. ever to be set before our eyes to make us strive against Fearfull examples of doubting doubting much more to take heed of wrangling against the excellency of Gods mysteries are First Peter who whilst he rested upon the word 1 Peter Come went safely upon the waters but when he looked at the outward swelling of the windes and waves and began upon the likelyhood of them to prevaile to doubt presently he began to sink Mat. 14. 30. so Math. 14. 30. 2 Zachary Secondly Zacharias when he began to consider outward appearances and likelyhoods of impossibilities of that which the Angel had spoken by reason of his owne old age and his wives impossibility to naturall reason to conceive and thereupon doubted of that which was from heaven spoken was presently strucken dumbe Luke 1. 20. Luke 1. 20. Thirdly the Prince that looking upon outward and 3 The Prince present unlikely hoods and thereupon with the other old unbeleeving Jewes Psal 78. 41. did limit the power Psal 78. 41. of God and so did run into doubting and unbeliefe was trodden under foot of the people and died 2 King 7. 17 20. The reason whereof is concluded by 2 Kings 7. 17 20. God that the just by faith shall live but if any withdraw himselfe namely by doubting and unbeliefe my soule saith God shall have no pleasure in him Heb. 10. Heb. 10. 38. 38. But we are not they which by doubting and unbeliefe doe with-draw our selves unto peâ—dition and follow not the righteousnesse of works and preposterous holy walking according to the law of righteousnesse as the Jewes did Rom. 9. 31. but follow faith unto the Rom. 9. 31. conservation of our soules verse 39. and therefore Verse 39. briefe but wise and faithfull like Luther â—o him that hath an eare to heare is that saying of Luther namely De libertate Christiana that the first and principall care of every Christian man ought to be in this especially That setting aside all confidence in Gods sight of holy walking he strengthen his faith more and more and by daily encreasings grow in knowledge Whereof not of works but of Christ Jesus and of him crucified for him being so delivered to death to abolish from before God his sinnes and risen againe to make him freely righteous which is the admonition of Peter 2 Epist 3. 18. for as much as none other works doe make a true Christian The same advice giveth Christ himselfe the Lord of wisedome who in the sixth of Iohn when the Luth. ibid. Iohn 6. 28. Jewes asked a question what they should doe to doe the works of God excluding the multitude of works and their preposterous holy walking according to the law of righteousnesse Rom. 9. 31. wherewith he Rom. 9. 31. perceived them to swell and to be puft up in themselves seeming humble yet full of pride Luke 18. 11. Luke 18. 11 did prescribe unto them one only rule saying This is the work of God to beleeve on him to make you freely righteous Rom. 10. 3 4. whom he hath sent for him Rom. 10. 3 4. hath God the father sealed thereunto whereof riseth such a necessity of beleeving and resting only upon this before God that Christ maketh this the short and long of all That he that believeth viz. That the blood of Christ the Sonne of God doth make him cleane from all spot of sinne in the sight of God freely 1 Ioh. 1. 7. and is Baptized that is hath this 1 Ioh. 1. 7. my washing of him clean from all sin with my blood sealed unto him putting him out of all doubt hereof by Baptisme shall be saved but he that beleeveth not this shall be damned Mark 16. 16. This is Christs short Mark 16. 16. and long But why is he damned that believeth not this The reason hereof is the horribleness of unbelief notably expressed by the learned Calvin saying thus No injury more grievous can be offered unto God the Father 〈◊〉 in Ioh. 3. 33. sheweth the horriblenesse of unâ—eliefe and unto Christ his Sonne than when the joyfull newes of his Gospel is not beleeved for the truth of God is not acknowledged But God cannot bee spoyled of his truth but his whole glory Majesty are abolished Therfore look how much the faith of the godly maketh to the glory of God so much on the contrary doth the unbeliefe of the wicked not believing in Christ make to the grievous reproach of God Not that their wickednesse doth hurt the truth of God but that in respect of them or as much as lies in them they accuse and condemn God of falshood and lying But peradventure some man will say What is this Quest unbeliefe that is thus horrible before God not only in the effects of it hitherto described but even in the essence and being of it in it selfe I answer That this is plainly expressed by the learned Answ Beza saying thus Significat hoc loco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Beza in Rom. â—â— 20. that is unbeliefe in this place signifieth Absence of assent or agreement to the word spoken and uttered by God such as is of them to whom the words of the Gospel except they be brewed to agree with humane reason are vel ludibrio vel offendiculo that is either toyish as a merriment or else an offence to them as absurd foolish and hurtfull so that the power of God promising so great so difficult and so unlikely a thing is utterly rejected as if hee did promise that which is impossible to himselfe or else they doe despise nullifie and set light of his will revealed in the same as speaking one thing and willing an other thus running into all those eight inconveniences and evils spoken of before because most true and weighty and therefore worthy often to be thought upon is that testimony of Luther saying thus As there is no honour De liberâ—ate Christianae like unto the opinion conceived of truth and righteousnesse wherewith we doe reverence willingly obey and most highly esteeme of him whom we doe beleeve for what are we able to ascribe to any person more than truth righteousnesse and goodnesse of all parts perfect and absolute And contrariwise it is a detestable reproach to conceive a secret opinion of a man to be false faithlesse and wicked so stands the case between God and the soule of man by beliefe for as long as it beleeveth stedfastly in God that promiseth it doth account him in that which he speaketh even above reason sense and feeling to be true and righteous than which opinion can nothing bee more acceptable to God This is the highest honour of
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
c. Gal. 5. 22. This is the voyce of the Bridegroome and of the Bride that is to say sweet cogitations of Christ wholsome exhortations pleasant Songs and Psalmes praises and thanksgiving whereby the godly doe instruct stirre up and refresh themselves Therefore God loveth not heavinesse and dulnesse Heavinesse must be abandoned and why of spirit he hateth uncomsorrable doctrine heavie and sorrowfull cogitations and loveth cheerfull hearts for therefore hath he sent his Sonne not to oppresse us with heavinesse and sorrow but to cheere up our soules in him Mark what great joy all the Prophets doe prophesie of and even extort at our hands for the first comming of Christ so do the Psalms so doth Christ and so doe his Apostles not only exhorting us but even commanding us to rejoyce Rejoyce thou Daughter of Zion bee joyfull thou Daughter of Ierusalem â—ach 5. for behold thy King commeth to thee Againe for the fruits of his comming Rejoyce yee heavens for the Esay 44. 12 23. Lord hath done it Shout yee lower parts of the earth burst forth into prayses yee mountaines why what is done and wherefore must there be such great joy For I have put away thy sinnes as darkness and thy transgressions as a mist And thus hath the Lord redeemed Iacob and will be glorified in Israel And albeit wee Luth. Seâ—m in Phil. 4. 4. fall sometimes into sinnes which by nature bring sadnesse and sorrow with them yet forasmuch as they cannot bring so much hurt as Christ if we believe in him bringeth power of abolishing them with profit and safety Joy in the Lord ought alwayes to have the first place with us and farre to overcome the sorrow and sadnesse that commeth by reason of our sinnes Hence doth the truly faithfull soule the Bride of Christ burst forth into this extasie saying I will greatly rejoyce in the Lord and my soule shall bee joyfull in my God Why Because hee hath cloathed me with the garments of Salvation What garments are those He hath covered me with the Robes of righteousness he hath decked Esay 61. 10. me as a Bride tireth her selfe with her Iewells Esay 61. 10. And hereupon saith Luther Beholdhow for this knowledge Luth. in Gal. 3. 13. and benefit of Christ to come the Saints of the Old Testament rejoyced more than we now doe when he is so comfortably revealed and exhibited unto us Indeed we do acknowledge that this benefit of Christ the righteousnesse of faith is an inestimable Treasure But wee conceive not thereby such a full joy of spirit as the Prophets and Apostles did Hereof it commeth that They especially Paul doe so plentifully set forth and so diligently teach the Articles of Justification for this is the proper office of an Apostle and of a Minister of the Gospel to set forth the glory and benefits The proper office of a Minister of the Gospel of Christ to the working of this joy and therefore doth S. Paul define a Minister to be but an help to the peoples joy 2 Cor. 1. 24. When such a rejoycing 2 Cor 1. 24. faith possesseth the heart and the Gospel is so received indeed then God appeareth sweet and altogether loving neither feeleth the heart any thing but the favour and grace of God it standeth with a bold and strong confidence Luth. serm in Phil. 4. 4. it feareth not least any evill come unto it it being quiet from all feare of displeasure is merry and glad of so incomparable grace and goodnesse of God given unto it freely and most abundantly in Christ Wherfore there must needs forthwith proceed from such a faith love joy peace gladnesse giving of thanks praise and a certaine marvellous delight in God as in a most deare and favourable Father which dealeth so fatherly with us and poureth forth his gifts so plentifully and in so great measure upon them also which doe not deserve them Behold of such joy Paul speaketh here which â—ruly where it is there can be no place for sin or feare of death or hell yea nothing is there but a joyfull quiet and omnipotent trust in God and in his favour wherefore it is called joy not in gold silver delights singing health knowledge wisedome power glory friendship favour no nor in works holinesse and such like but joy in the Lord wherefore Paul speaketh saying Rejoyce in the Lord alway and againe I say rejoyce Phil. 4. 4. And Peter Phil. 4. 4. testifieth that the faithfull by beleeving did rejoyce 1 Pet. 1. 8. with joy unspeakable and glorious For in this righteousnesse wherein I am made passively righteous I Luthers argument in Galat. have no sin no feare no sting of conscience no care of death for where Christ is truly seene indeed there must needs be full and perfect joy in the Lord. Wherefore if any man feele himselfe oppressed with Luther in Gal. 2. 20. heavinesse and anguish of heart he must not impute it unto Christ although it come under the name of Christ but unto the Devill who oftentimes commeth under the colour of Christ and transformeth himselfe into an Angel of light for if there be any feare or any griefe of conscience it is a token that this passive The cause of feare and sadnesse of heart righteousnesse wherewith I am freely made perfectly holy and righteous is withdrawne that grace is hidden and Christ is darkned out of sight wherefore we must Luther in serm of the lost sheep in Gal. 4. 7. fight against sadnesse and heavinesse of spirit caused by the law and give no place to the Devill who would by the law break up the bride-chamber of Christ and thrust himselfe into his place that is take away from the conscience her joy and comfort whereby he may not bee able cheerfully to lift up his heart and head before God ever remembring that the Kingdome of heaven into which we by our effectuall calling are translated as the Bride of Christ into his bride-chamber is righteousnesse and peace and joy in the holy Ghost Rom. 14. 17. Rom. 14. 17. Fourth Effect Good judgement right discerning of all spirits The fourth effect or fruit declaring the utility of Free Iustification is that it worketh a good judgement and right discerning of all Religions works and worships to the utter overthrowing of all Superstitions Sects and Schismes and doth reduce people from their contentious and dangerous by-paths and doth rectifie their blinde legall zeales mentioned Rom. 10. 3. Rom. 10. 3. declining to sundry Sects and contentious opinions and brings them to the pure and sincere worship of God in spirit and truth that is in one faith only and one Baptisme Ephes 4. 2. to 6. unto which they Ephes 4. 2. to 6. cannot be wonne but by understanding the excellency of Free Iustification and how compleat they are made by it alone before God Colos 2. 10. but will be carried Colos 2. 10. away