despising of God appearing in all that Majesty and a contemning of that high authority of the law-giver so terribly appearing yea the sinner by his lust and concupiscence against the law doth as it were trample under the feet of his affections all that Majesty of God that was manifested in such fearefull thundering and lightening Is it any marvell then that God said unto David Why hast thou despised me in doing that which is evill in my sight 2 Sam. 12. 9 10. 2 Sam. 12. 9 10. Secondly hereby sinne is become rebellion against God as Daniel confessed saying We have sinned and broken thy Commandements and have rebelled against thee Dan. 9. 5 6. But how horrible Dan. 9. 5 6. Rebellion is Samuel declareth saying Rebellion is as the sinne of witchcraft and transgression is wickednesse and idolatry 1 Sam. 15. 23. And thus the Law entring 1 Sam. 15. 23. upon sinne doth make the fault thereof so greatly to abound Rom. 5. 20. that sinne is made out of measure Rom. 5. 20. sinnefull by the Commandement so terribly forbidding it Rom. 7. 13. so that in sinne these six evills Rom. 7. 13. doe concurre first a despising and contempt of the 1 Contemptus majestatis Deiâ— 2 Superba contumacia adversus Legem majesty of God forbidding the least sinne in such terrible thundering and lightning Secondly a proud stubbornesse against the law and revealed will of God 3 Nefanda imaginis Dei conspurcatio destructio 4 Imitatio Satauâ—â— hostis Dei improba proditâ—â—ne defectione 5 Intolerabilis ingratituâ—o 6 Imago Satanae Thirdly an horrible defiling and destroying of the image of God wherein man was created Fourthly an imitation and doing like the Devill the enimy of God by a wicked treason and revolting from God Fifthly an untolerable ingratitude and unthankfulnesse of the creature against the Creator Sixthly that which in it selfe is a foule and abhominable thing that sinne is the very image of the Devill which for men to beare that were made to the image of God nothing can bee more detestable the least sinne for the horriblenesse of it though it be but in thought only defiling us and all our good works and holy walking and making them in the sight of God like a menstruous cloath Mark 7. 23. Esay 64. 6. now if Mark 7. 23. Esay 64. 6. our good works be by sinne so loathsome how horrible then are our evill works have we not just cause to cry out every one of us and say with David Bee mercifull to my sinnes O Lord for they are great Psal 25. 11 The second maine thing to work this true feeling The second maine thing concerning sinne of our lost estate is to look into the multitude of our sinnes which we daily commit in thought word and deed by breaking all Gods tenne Commandements which wee must know not only in a grosse confused generality but take notice of particulars in each Commandement wherein we have offended both in leaving undone that which we should have done and by doing that which we should not have done if not in the grosse act which the world and light of nature condemnes yet in the spirituall breach which as we have heard is horrible before God For the Law Rom. 7. 14. Ioh. 4. 24. is spirituall saith S. Paul And God is a spirit saith Christ and must be obeyed and worshipped in spirit and truth and herein we may see our sinnes to be many and innumerable concerning which although I referre thee to such Catechismes as lay open Gods tenne Commandements at large for the fuller sight hereof yet to sharpen thy stomack unto Free Justification and because the Paschall Lambe must bee eaten with sowre herbs give me leave to give thee a glimse of this pure glasse of the Law that thou maist see some few spots of thy foule leprosie in the spirituall breach of all Gods Commandements As in the first Commandement namely Thou shalt have no strange gods before me containing the inward A pithy opening of the 10 Commandements worship of God though herein differing somewhat from the Gentiles thou confesse but one God which also the Devils doe yet look how many profits and pleasures doe steale away thy love feare trust and obedience from God to the committing of sinne so many idols in this lost state hast thou in the sight of God yea look how many sinnes thou dost commit in thought word and deed in a day so much thou corruptest in thee the pure inward worship of God and so many idols art thou guilty of and so many strange Gods hast thou in the sight of God Secondly in the second Commandement contayning the outward worship of God although peradventure thou makest not grosly to thy selfe any graven Image of God the father nor any Picture of Christ as the Papists doe yet look how often and how many allurements have enticed thee to neglect either the preaching or the zealous hearing of the word being offered either in season or out of season look how often thou hast neglected to bow thy knees in solemne prayer to God three times a day with Daniel David and Peter for the holy Ghost to be given thee look how often thou hast neglected to conferre as the prudent Sergius Paulus did with the faithfull minister and with other faithfull children of God to be resolved of such doubts of the assurance of thy Justification and salvation as may arise in thy minde look how often thou hast neglected either the administring or receiving of the holy Sacraments so many Images art thou guilty of that have stolne away thy heart from the zealous performance of the pure outward worship of God Thirdly in the third Commandement although peradventure thou art not guilty of grosse blaspheming of God yet look what zeale thou wantest in life for the threefold works of God upon thee as namely of Creation Redemption and continuall preservation look how often in word thou hast sworne by thy faith and troth by the fire by the light by bread or any other creature of God so often art thou guilty Christ being witnesse Mat. 5. of taking Gods Mat. 5. 34 35 36. name in vaine look how often thou hast rashly taken up and used the titles of God as Lord and Iesus and Christ who is God blessed for ever c. look how often thou hast unreverently used the properties of God as his grace to practise vanity his mercy to sinne his Judgements to cursing and hast abused his providence in crying out upon luck and fortune and such like look how often in the creatures thou not marking the power of God in making the creatures his wisedome in fitting them to thy necessities his goodnesse in giving them unto thee but turning them from their right use as the drink to drunkenesse thy tongue to lying and such like so abusing them to sinne and vanity so often art thou souly guilty of
becommeth us to fulfill all righteousnesse Mat. 3. 15. Math. 3. 15. so that the perfect holinesse and righteousnes not of the Godhead but of the humane nature of Christ wherein he performed perfect obedience both active and passive in fulfilling the whole law of God is the formall cause of our Justification which only after the nature of the forme dat nomen esse that is giveth unto us not only the name but also the true being of righteous men in the sight of God and that it is this obedience of Christ alone that is the only forme that makes us perfectly righteous in the sight of God is flatly expressed by the Apostle Rom. 5. 19. saying Rom. 5. 19. that as by the disobedience of one man Adam many were made sinners so by the obedience of one man Christ shall many he meanes both Jewes and Gentiles present and to come bee made righteous Upon which place the words of the learned Expositors are very effectuall saying thus The Apostle flatly pronounceth that we are made righteous with Christs righteousnesse and withall sheweth what manner of righteousnesse it is when he calleth it obedience saying By the obedience of one man many are made righteous where it is to be marked what it behoveth us to bring into the sight of God if we will by works be made righteous namely the obedience of the Law and Perfect obedience our righteousnesse that also not in one or two parts perfect but in all points absolute which because we are not able to attaine unto by our holy walking therefore this of meere grace he communicateth unto us And this I say is only that which formes us and makes us perfectly righteous in the sight of God which Luther Luther in his Treatise of threefold righteousnesse in his Treatise of threefold Righteousnesse handles notably the short summe whereof is thus As there is a sinne that is essentiall originall and another mans which yet makes us sinners whereof is mention Psal 5â— Behold I was borne in iniquity and in sinnes hath my mother conceived me and whereof Christ speaketh saying An evill tree cannot bring forth good fruit And Rom. 5. By one mans disobedience many are made sinners Rom. 5. and againe By the offence of one man the fault is come upon all men unto condemnation So there is a justice or righteousnesse contrary to this which likewise is essentiall originall and another mans and yet makes us righteous which is the righteousnesse of Christ whereof Christ speaketh Iohn 3. 3. Except a man be borne again Iohn 3. 3. of water and the holy Ghost in this free righteousnesse figured in beholding the brazen Serpent he cannot see the kingdome of God and Rom. 5. By the righteousnesse Rom. 5. of one man is the free gift of righteousnesse come upon all men unto Iustification of life and againe By the obedience of one man are many made righteous this is as I said our Lot our capitall Foundation our Rock and our whole Substance in which we rejoyce and glory for ever wherein we are made the righteousnesse of God 2 Cor. 5. 21. and wherein Christ is made unto us wisdome 2 Cor. 5. 21. righteousnesse sanctification and redemption 1 Cor. 1. 30. and whereof the Apostle saith Other foundation may 1 Cor. 1. 30. 1 Cor. 3 11. Rom. 1. 17. Rom. 10. 10. no man lay 1 Cor. 3. 11. This is made ours by faith Rom. 1. 17. The just by faith shall live and againe Rom. 10. 10. With the heart man beleeves unto righteousnesse This is bestowed upon us in Baptisme this is that which properly the Gospel preacheth Rom. 1. Rom. 1. and it is not the righteousnesse of the law but the right ousnesse of free grace By this a man is made Lord of all things because his righteousnesse hath looked downe from heaven and herein mercy and truth are met together righteousnesse and peace have kissed each other truth shall spring out of the earth for without this mercy a man in all his righteousnesse is an hypocrite and without this righteousnesse his conscience is unquiet this grace makes a man true and just and this true righteousnesse brings peace thus Christ frames all them that belong to him with this same one righteousnesse of his owne strange and undeserved of others and makes them just righteous and saved that as by another mans sinne we were made sinners lost and damned so by another mans righteousnesse we are made righteous and saved and therefore I called this righteousnesse an essentiall righteousnesse and eternall and as Daniel saith everlasting because when a man hath it it alwayes abides and remaines neither doth sometimes faile as the actuall righteousnesse doth as it is said Psal 111. Psal 111. 3. 3. his righteousnesse endures for ever and ever Only Christ is eternall and everlasting and therefore his righteousnesse is everlasting and yet ours and makes us everlasting This is the mercy of God the Father this is the grace of the new Testament wherein the Lord is sweet to them that taste him In this must we be saved and in no other for there is no other name given under heaven by which we must be saved Acts Acts 4. 12. 4. 12. and therefore said David deliver me in thy righteousnesse But as there is another sort of sinne called actuall sin which is the fruit of originall and these whether they arise in thought word or deed are our owne proper sinnes so contrary unto this there is a righteousnesse called actuall righteousnesse flowing from faith and from the foresaid essentiall righteousnesse and this is our righteousnesse and our owne proper righteousnesse not because we alone doe work it but because we work together with the foresaid first righteousnesse called the righteousnesse of another hitherto Luther but this first righteousnesse called the righteousnesse of another is the forme that makes us perfectly righteous in the sight of God as we see before wherewith Zanchius speaking by the same spirit although he differ a little in words yet agrees all one in sense saying thus The formall cause that is to say the righteousnesse wherewith we are justified or made righteous is twofold A twofold righteousnesse the one by which we are reputed and also are truly and perfectly righteous to God-ward whereof the Apostle speaketh Rom. 5. saying By the obedience of one are many made righteous this is our true righteousnesse But saith he there is another righteousnesse which being communicated unto us by the spirit of Christ and indeed inherent in us and shewing it selfe outwardly by works consisteth of the mortification of the old man and quickening of the new man of an hatred of sinne and love of righteousnesse by which we are just but how before men and are acknowledged and counted for righteous before them And this righteousnesse we affirme to be an effect of that former and although the Apostle doth not separate this
The holy Ghost is God and it is he only that sheweth us our sinnes ergo he himselfe must needs see our sinnes in us p. 158 3 The Lord by his spirit doth daily mortifie our sins in us Rom. 8. But he seeth those sins in us which he doth mortifie ergo Free Justification doth not make us so perfectly holy and righteous from all spot of sin in Gods sight that he seeth no sin in us p. 163 Three severall offices of the Trinity shewn forth in our Iustification p. 153 Mortification of sin distinguisht p. 169 The foundation of Enemites Anchorites and Nunneries p. 172 CHAP. IX COntaining an Antidote against doubting to kindle and work faith in us and to be a preservative against all objections whatsoever 1. of the world 2. the flesh and 3. the Devill p. 174 Where we must mark first the causes of all doubting p. 175 2 The remedies against the same as 1 The nature and definition of true Iustifying faith must be marked described Rom. 4. 17. to 25. p. 176 The description of Abrahams faith ibid. 2 The second spirituall weapon is that we are to arme our selves against sense sight feeling and natuturall Reason and how this may be done p. 180 3 The third spirituall weapon to overcome all doubting is not to forsake our Baptisme but much and often to meditate upon the foure things containing the very essence of our Baptisme p. 185 4 The fourth spirituall weapon is that wee are to sence our selves against the greatest multitude of all sorts round about us by the dead faith boldly wrangling against the Ministers of Christ and how wee may be fenced against the same p. 198 5 The fifth weapon against doubting is to have often before our eyes the great dignity and excellency of believing Free Iustification p. 235 6 The last weapon or remedy is to set before our eyes the inconveniencies and evills of doubting which are eight p. 241 1 To make God a lyar ibid. 2 To make God for sworn and our selves Covenant-breakers ibid. 3 To make God a deceiver p. 242 4 To rob God of the prayse of his Almighty power ibid. 5 To rob him of the glory of his perfect Iustice ib. 6 To rob God of the honour of his grace mercy and rich bounâ—y p. 220 7 To spoyl Christ of the glory of his Name Iesus and secondly of the glory of his God-head and thirdly of his Kingly Priestly Propheticall Offices p. 243 8 Vnthankfully to reject and loose the free-giving graces of God c. ibid. The Christians tryumph against all sinne by true Iustifying Faith p. 250 The difference between the literall and spirituall knowledge p. 215. p. 224. 226 Three priviledges of Faith laid open p. 235. CHAP. X. DEclaring the second part of Free Iustification making the true Believer compleatly sufficiently and perfectly holy and righteous in the sight of God p. 253 1 Foure reasons shewing how inseparable this second part is from the former part ibid. 2 What this second part of Free Iustification is p. 257 3 It is opened and explained by the foure causes of it p. 258 The manner of the Iustification of the Elect p. 271 The righteousnesse of Christ making us holy and righteous objectively and passively illustrated by two lively similitudes p. 274. infra That the forme of Christs perfect righteousnesse doth not only give us the name but the very being of persons made perfectly righteous proved by Scriptures p. 293 395 300 303 CHAP. XI PRoving that the true Believer is not only made righteous but also compleatly fully and sufficiently and perfectly righteous in the sight of God freely p. 313 This is proved by foure places of Scripture and by the consent and Reasons of the learned ibid. Our righteousnesse exceeds the righteousnesse of the Angels 320 The naturall civill and religious works of Believers are made perfect in the sight of God p. 322 How the New Testament surpasseth the Old p. 335 God calleth righteous men Righteousnesse in the Abstract p. 341 CHAP. XII SHewing that the justified children of God are so perfectly and excellently righteous before God that they are made unutterably glorious in the sight of God p. 343. p. 354 Whereof the Arke is a lively Type p. 346 Two evident Reasons declaring the same p. 345 A true and godly looking-glasse to be often used of Christians p. 348 CHAP. XIII STrengthening Faith against naturall reason and unbeliefe p. 361 2 The objections of unbeliefe are two the first is propounâ—ed and answered ibid. With foure strong and sufficient Arguments to resell the same p. 375 The second objection with the Particular answers to it is in p. 384 Helps to strengthen our weak Faith p. 385 A threefold Remedie against our sinnes to believe occasioned by the inestimablenesse of the treasure p. 391 CHAP. XIIII OF the Vtility and Majestie of Free Iustification p. 401 Declared in six excellent fruits or effects ib. 1 Illumination fourefold p 402 For by Justification men see 1 The foulnesse of the least sinne ibid. 2 The perfection of Gods justice p. 404 3 The true meaning of the tenth Commandement and so of all the rest p 405 The treasures and glory of Gods Kingdome p 406 2. It not only delivereth us from the fivefâ—â—â—â—â—nishment of sinne Chap. 2. But putteth us also in possession of six glorious benefits p. 407 1 Reconciliation with God ibid. Whereof there be two comfortable fruits 1 Protection against all evill p. 415 2 Procuration of all good p. 415 Heaven opened and all Creatures leap for joy p. 410 A paradice of Gods loving protection p. 416 Two uses of our perfect reconciliation p. 420 CHAP. XV. 1 OF the foure other benefits wrought upon us by Free Iustification p. 423 2 The giving of the holy Ghost ibid. 3 Vnion into Christ p. 429 Where it is evidently proved that this union is not imaginary but reall and substantiall ibid. Six similitudes illustrating this Vnion p. 419 4 Adoption p. 431 5 Lastly assured glorification p. 445 CHAP. XVI OF the other foure fruits or effects declaring the Vtility and Majesty of Free Iustification p. 447 1 Peace and joy in the conscience ibid. 2 A good judgement and right discerning of all spirits and doctrines p. 440 3 It rooteth up coveteousnesse and the love of all vaine pomp p. 452 The last and maine point shewing the Vtility and Majesty of Iustification is Sanctification and true Evangelicall repentance p. 457 Ten differences between Iustification and Sanctification p. 459 For Justification worketh 1 True love of God ibid. 2 Of this love ariseth true griefe at sinne and zeale against all sinne p. 460 3 It causeth the true feare of God and cheerfull obedience p. 461 4 True trust and confidence in God p. 443 THere are some faults escaped in Printing as Objections for Objectors abolish for abolishing see for so possible for impossible and some others but most of them so small and literall that we are confident
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
in his own sight freely and that he hath made us hereby as I said before truely blessed persons Galath 3. 8 9. Galat. 3. 8. 9. We give him the praise honour and glory of his rich Grace great mercy and glorious bounty Ephes 2. 7. Ephes 2. 7. Luthâ—in Galath cap 3. vers 6. fol. 110. And therefore it is most true which that magnanimous Dispenser of Gods mysteries testifieth of faith saying thus Paul by these words Abraham beleeved of faith maketh the chiefest worship the chiefest duty the chiefest oâ—edience and the chiefest sacrifice Let him that is a Rethorician amplifie amplifie this place and he shall see that faith is an almighty thing and that as it may appeare by the whole eleâ—enth chapter to the Hebrews the power thereof is infinite and inestimable for it gives glory unto God which is the highest service that can be given unto him Now to give glory unto God is to beleeve in him to count him in that which he speaketh true wise righteous mercifull almighty This Reason doth not but saith this is that which makes us divine people and as a man would say it is the creator of a certaine divinity not in the substance of God but in us for without faith God loseth in us his glory wisedome righteousnesse and mercy To conclude no majesty and divinity remaineth unto God where faith is not but the chiefest thing that God requireth of man is that he give unto him his glory and his Divinity The second maine priviledge of faith is that if we The second maine priviledge of faith is in foure things beleeve that Christ by washing us in his owne blood hath made us whiter than snow from all spot or wrinkle of sinne in the sight of God freely that then we give to Christ his Son his due glory especially in these foure points First we yeeld him the virtue of his name for he is called Iesus because hee doth thus perfectly save his people from their sinnes Mat. Math. 1. 21. 1. 21. Secondly we yeeld him hereby the glory of his Godhead that he is able to make us above our reason sense and feeling from all spot or wrinkle of sinne in the sight of God whiter than snow as also we give him hereby the glory of his Kingly power that he is a true Melchisedec that is King of righteousnesse by making his true subjects in the sight of God from all spot or wrinkle of sin or any such thing perfectly righteous freely Thirdly we give to Christ the glory and truth of his Prophetship who did long before and especially by the mouth of David prophesie that if he did take in hand to purge us we should be cleane and when he did take in hand to wash us we should be whiter than snow Psal 51. 7. which Psal 51. 7. if wee beleeve to bee by his blood now done and wrought upon us we make him by beleeving a true Prophet and give him his glory of fulfilling the truth of his prophecying Fourthly by beleeving wee yeeld and give unto him the virtue and glory of his Priesthood who was wounded for our iniquities and broken and bruised for our transgressions but to no other end than that the chastisement of our peace might be upon him and that by his stripes we might be healed Esay 53. 5. Esay 53. 5. which if we beleeve that by his blood we are from all our sins made in his sight whiter than snow and so perfectly healed in Gods sight we give him the true glory of his Priesthood because if the Priest offering but the blood of Bulls and Goats made the beleevers cleane from all their sinnes before the Lord Levit. 16. 30. Levit. 16. 30. how much more shall the blood of Christ who through the eternall spirit offered himselfe without spot to God by making us cleane in the sight of God from all sinne purge our consciences from dead works to serve the living God Heb. 9. 14. of which the more wee assure our Heb. 9. 14. selves the more doe we yeeld him the virtue and glory of his Priesthood whereby is brought to passe that God not so much as remembring our sins any more there is no more sacrifice for sinne Heb. 10. 17 18. because Heb. 10. 17 18. with one offering he hath made perfect continually and for ever all them that are sanctified Heb. 10. 14. Oh Heb. 10. 14. Jesus Christ who will not beleeve in thee magnificently The third priviledge of faith yeelding to God The third priviledge of faith is to glorifie the word and spirit of God so great honour and glory is because that wee beleeving the plaine and naked word of God speaking simply and plainely to the weakest capacities without wresting and wringing it à gemino sensu from the proper and Grammaticall sense of the words to sort and accord as they shall be most agreeable to humane wit and naturall reason doe greatly glorifie the word of God speaking in the mysteries of Christ in his proper sense and plaine and literall and Grammaticall signification captivating our sense and understanding to the Scripture speaking so farre above reason sense and feeling And doe also greatly glorifie the spirit of God and holy Ghost speaking in the Scriptures because we have an eare to heare what the spirit saith unto us Revel 2. and 11. and not what mens glosses Revel 2. 11. doe make agreeable to humane wit not expresly taught in the word the reason wherof is because as Luther truly saith major est verbi Dei authoritas quà m De captivitate Babylonica nostri ingenii capacitas greater is the authority of the plaine and simple grammaticall speaking of Gods word than the capacity of our shallow wits quam etsi philosophia non capit fides tamen capit which plaine speaking although Philosophy and humane reason cannot conceive yet faith is able to comprehend and therefore he gives this worthy and stable rule against the wresting of the words of the Scripture from their proper sense to the maintaining of error sounding more fit to humane reason namely Quod verbis divinis non est ulla facienda vis neque per hominem neque per Angelum sed quâ—ntum fieri potest in simplicissima significatione servanda sunt c. that is to the words of the divine Scripture must no wresting sorce be offered neither by man nor Angel but as much as can bee possible they must be kept in their most simple and plaine signification and except the manifest circumstance doe constraine they are not to be taken out of the signification that is grammaticall and proper lest there bee given an occasion to adversaries to clude the whole Scripture in which consideration for neglecting the grammaticall speaking Origen was of ancients justly rejected because thereby the words of the Scripture may be extenuated and set light of and may with great injury be made void of
their owne significations and as if the holy Ghost Conâ—utatio Luthera Rationis I atonia sol 22â— were such an one as could not utter his matters with apt and fit words except men did help thereunto with their devices For saith he in another place If it shall be admitted that the authority of the Scripture doth rest upon doubtfull and uncertaine words what may not a master of any opinion be able to prove or dis-prove to hold or defend because when the authority of a Scripture doth presse him he may by this meanes elude and so interpret it as that it shall not oppresse him And therefore saith he must the sincerity of the Scripture be diligently kept neither let any man presume to utter it better and more sincerely with his owne mouth than God hath spoken it with his mouth for none speaks better than he that best understandeth it but who understandeth the things of God better than God himselfe yea how small is it that man understands of the things of God But rather let wretched man give glory to God and either confesse that he understands not the words of God or cease to prophane them with new or his owne proper words that the lovely wisedome of God may remaine unto us pure and in his proper and native kinde ever letting this to be our wisedome to captivate our sense and understanding to the words of God but not captivating the words of God to our reason and humane understanding And so beleeving above our reason and relying contrary to sense and feeling upon the bare and naked plaine word of God we greatly glorifie the word of God whereupon Paul said Brethren pray for us that the word of God may have free passage and be glorified even as it is with you 2 Thes 3. 1. And againe when the Gentiles heard the 2 Thes 3. 1. word of God expressed Esay 49. 6. and cited by Paul Esay 49. 6. they were glad and by beleeving the same it is said that they glorified the word of God Acts 13. 48. whereupon Acts 13. 48. Calvin truly noteth thus Et certè tunc debito honore prosequimur Dei sermonem cum nos illi obedienter fide subjicimus that is then truly doe we yeeld to the word of God his due honour and glory when obediently we submit our selves unto it by faith The sixth and last weapon to resist and overcome The sixth last Remedy against doubting doubting and to work faith in us is to set before our eyes the great inconveniences and evills that come of doubting being yeelded unto and much more by wranglings maintained which inconveniences and Eight evils by doubting evills are briefly these eight First by doubting whether we be made in the sight of God cleane from all our sins we make God a liar as S. Iohn testifieth saying he that beleeveth not God hath made him a liar because God testifying in his word that the blood of Jesus Christ his Sonne doth make us in his sight so cleane from all sin that we are whiter than snow we beleeve not this record that God giveth of his Sonne 1 Iohn 5. 10. 1 Iohn 5. 10. Secondly by the same reason wee make God to our selves perjured and forsworne two wayes First because he hath sworne saying Esay 45. 23 24 25. Esay 45. 23 24 25. By my selfe have I sworne that in me you shall have righteousnesse and strength whereby the whole house of Israel shall be justified that is made perfectly holy and righteous from all spot of sinne in the sight of God freely and glory in the Lord. And secondly Baptisme is Gods sacramentall oath by which God hath sworne unto us in particular that hee hath washed every one of us in particular and made us whiter than snow from our sins in his blood Revel 1. 5. and we Revel 1. 5. have sworne to take this benefit freely by beleeving it and to become zealously thankfull for the same whereof if we now willingly doubt we make God forsworne and our selves covenant-breakers with God and so flat forsakers of our Baptisme Thirdly by the same reason we make God a deluder mocker and a deceiver of us if God outwardly signifie this perfect washing away and making of us cleane from all spot of sin in his owne sight freely by his owne-invented signe of washing by water of Baptisme and thereby to seale unto us the operation of his Sons blood effecting the same yet wee doubt that hee doth not performe the truth of all this upon us Fourthly by the same reason we rob him in our selves of the praise and glory of his almighty power if we doubt that we are not made perfectly holy and righteous from all spot of sinne in his sight for any unlikely-hood thereof by reason of the sinne that we see and feele dwelling in us as though he were not able to make good upon us his promise oath and seales above our reason sense and feeling Fifthly by the same reason wee rob him in our selves of the praise and glory of his perfect justice that shines forth more in undertaking with his Sons righteousnesse to make us perfectly holy and righteous from all spot of sinne in his owne sight freely than if we had performed the law of God our selves in the most absolute perfection Rom. 3. 26. Rom. 3. 28. 6 Sixthly we rob him in our selves of the praise and glory of his free grace great mercy and rich bounty if we doubt for any unworthinesse in us that he hath not with the wedding-garment of his Sons righteousnesse made us perfectly holy and righteous from all spot of sinne in the sight of God freely Seventhly wee spoile Christ in our selves of the glory of his name Iesus in doubting that he not makeing us perfectly holy and righteous from all spot of sin in the sight of God freely hath not saved us from our sinnes of the glory of his Godhead as not able to effect the same and his Kingly and Propheticall and Priestly offices of their virtue and power as not having done the same and so abolish by our doubting whole Christ to our selves and doe frustrate and make void his Gospel and joyfull newes which hee hath brought from heaven Eighthly by our unbeliefe and doubting we most unthankfully reject from our selves and put away the grace mercy and rich bounty of God so freely offered unto us and with the Scribes and Pharisees despise the counsell of God against our selves Luke 7. 30. and thus Luke 7. 30. by this unbeliefe and doubting doe leese the free-given graces of God and cast our selves downe headlong into everlasting damnation Because it is most true that the Prophet Esay saith If yee beleeve not yee shall not be established Esay 7. 9. which the Apostle Esay 7. 9. Iames most strongly confirmes saying In faith this is nothing wavering for he that wavereth is like a wave of the sea driven with