The honey-combe of free justification by Christ alone collected out of the meere authorities of Scripture and common and unanimous consent of the faithfull interpreters and dispensers of Gods mysteries upon the same, especially as they expresse the excellency of free justification / preached and delivered by Iohn Eaton ...
Collected out of the meere Authorities of Scripture, and common, and unanimous consent of the faithfull Interpreters and Dispensers of Gods mysteries upon the same, especially as they expresse the excellency of Free Justification.
Collected out of the mere Authorities of Scripture, and Common, and unanimous consent of the faithful Interpreters and Dispensers of God's Mysteres upon the same, especially as they express the excellency of Free Justification.
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and upon all that beleeve, Rom. 3. 21, 22. Here he handles the principall and chiefest point of salvation, which is concerning Christian Righteousnesse, or concerning Christian Wisedome, or the glory of Christ.
and upon all that believe, Rom. 3. 21, 22. Here he handles the principal and chiefest point of salvation, which is Concerning Christian Righteousness, or Concerning Christian Wisdom, or the glory of christ.
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For if we seek at Gods hand for salvation, that is for life, we must first seek for Righteousnesse; by the which being reconciled unto God, we being thus in his favour, doe obtaine life.
For if we seek At God's hand for salvation, that is for life, we must First seek for Righteousness; by the which being reconciled unto God, we being thus in his favour, do obtain life.
Now then the exhortation of our Saviour easily followeth, That we should therefore first and principally above all things seek the Kingdome of God and his righteousnesse, Math. 6. 33. such a righteousnesse as may stand before God,
Now then the exhortation of our Saviour Easily follows, That we should Therefore First and principally above all things seek the Kingdom of God and his righteousness, Math. 6. 33. such a righteousness as may stand before God,
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There is a remnant of this Principle even in nature, if it bee not too farre degenerate, That it is righteousnesse, whereby Gods favour and Kingdome must bee obtained:
There is a remnant of this Principle even in nature, if it be not too Far degenerate, That it is righteousness, whereby God's favour and Kingdom must be obtained:
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and civill duties to men, as it were to winne and procure Gods favour thereby: But what this righteousnesse is, and how to be found, here nature shewes her blindnesse,
and civil duties to men, as it were to win and procure God's favour thereby: But what this righteousness is, and how to be found, Here nature shows her blindness,
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of which notwithstanding our Saviour pronounceth that it is utterly unavaileable to Gods kingdome Mat. 5. 20. and Paul that had as much of it as any counts it but dunge and drosse in comparison, Philip. 3. 8, 9.
of which notwithstanding our Saviour pronounceth that it is utterly unavailable to God's Kingdom Mathew 5. 20. and Paul that had as much of it as any counts it but dung and dross in comparison, Philip. 3. 8, 9.
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Therefore he handles here the principall and chiefest point of our salvation, namely, Justification; the pure knowledge whereof alone saveth the Church;
Therefore he handles Here the principal and chiefest point of our salvation, namely, Justification; the pure knowledge whereof alone Saveth the Church;
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Therefore it is the duty of a good Pastor, that hee suffer not himselfe to be drawne away with any disputations from the daily and continuall handling of this point.
Therefore it is the duty of a good Pastor, that he suffer not himself to be drawn away with any disputations from the daily and continual handling of this point.
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hitherto principally tend all the stirres which he raiseth up both publickly and privately, that men busying their heads in new disputations, should forget this article:
hitherto principally tend all the stirs which he Raiseth up both publicly and privately, that men busying their Heads in new disputations, should forget this article:
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upon the same foundation also Christ the Lord builded his Church; upon the which foundation the Apostles likewise builded the Church Apostolicall and Catholicall.
upon the same Foundation also christ the Lord built his Church; upon the which Foundation the Apostles likewise built the Church Apostolical and Catholical.
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Yea, this doctrine bri•geth with it all good things, as well ghostly as bodily; namely forgivenesse of sins, true righteousnesse, peace of conscience, and everlasting life.
Yea, this Doctrine bri•geth with it all good things, as well ghostly as bodily; namely forgiveness of Sins, true righteousness, peace of conscience, and everlasting life.
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and to be short, it discovereth all the subtle sleights and works of the Devill, and openeth the benefits and love of God towards us in Christ. And to conclude this point:
and to be short, it Discovereth all the subtle sleights and works of the devil, and Openeth the benefits and love of God towards us in christ. And to conclude this point:
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the law, sinne, and death, (wherewith as most mighty and invincible tyrants, hee hath brought all mankinde in subjection under his dominion) are wrested out of his hands.
the law, sin, and death, (wherewith as most mighty and invincible Tyrants, he hath brought all mankind in subjection under his dominion) Are wrested out of his hands.
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and subtle policies to darken, to corrupt, and utterly root out this doctrine of salvation and everlasting life? Indeed S. Paul complaineth in all his Epistles, that even in his dayes the Devill shewed himselfe a cunning work-man in his businesse, by darkening and hindring this doctrine of Justification.
and subtle policies to darken, to corrupt, and utterly root out this Doctrine of salvation and everlasting life? Indeed S. Paul Complaineth in all his Epistles, that even in his days the devil showed himself a cunning workman in his business, by darkening and hindering this Doctrine of Justification.
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Now for use, let this suffice in this place, to stirre up Gods children by these and the like reasons, to fortifie their judgements in this maine point of Christian faith.
Now for use, let this suffice in this place, to stir up God's children by these and the like Reasons, to fortify their Judgments in this main point of Christian faith.
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and sighing up unto Christ for help, are by the power of Gods imputation, so cloathed with the wedding garment of Christs owne perfect righteousnesse, that of unjust we are made just before God:
and sighing up unto christ for help, Are by the power of God's imputation, so clothed with the wedding garment of Christ own perfect righteousness, that of unjust we Are made just before God:
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that is, all our sinnes are utterly abolished out of Gods sight, and we are made from all spot of sinne perfectly holy and righteous in the sight of God freely.
that is, all our Sins Are utterly abolished out of God's sighed, and we Are made from all spot of sin perfectly holy and righteous in the sighed of God freely.
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and makes us to doe the duties of our vocations faithfully, and to walk to the glory of God in the spirituall meaning of all Gods tenne Commandements zealously, Tit. 2. 14. In this description of Free Justification, first are described the persons who they are that are capable of this benefit;
and makes us to do the duties of our vocations faithfully, and to walk to the glory of God in the spiritual meaning of all God's tenne commandments zealously, Tit. 2. 14. In this description of Free Justification, First Are described the Persons who they Are that Are capable of this benefit;
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for hereby is a man truly humbled in himselfe, of whom God speaketh, saying, Thus saith he that is high and excellent, he that inhabiteth the eternity, whose name is the holy one, I dwell with him that is of an humble and contrite spirit, to revive the spirit of the humble,
for hereby is a man truly humbled in himself, of whom God speaks, saying, Thus Says he that is high and excellent, he that Inhabiteth the eternity, whose name is the holy one, I dwell with him that is of an humble and contrite Spirit, to revive the Spirit of the humble,
who living in unrighteousnesse, wickednesse, covetousnesse, maliciousnesse, envy, murther, debate, d•ceit, and such like, did yet know by the light of nature, that they that commit such things are worthy of death, Rom. 1. 30. But this light of nature must by the word (given by the mercy of God reveale our reveale our misery more fully) bee so encreased, that the terrors of the Almighty doe work in our hearts a true and thorough feeling of our lost condition:
who living in unrighteousness, wickedness, covetousness, maliciousness, envy, murder, debate, d•ceit, and such like, did yet know by the Light of nature, that they that commit such things Are worthy of death, Rom. 1. 30. But this Light of nature must by the word (given by the mercy of God reveal our reveal our misery more Fully) be so increased, that the terrors of the Almighty do work in our hearts a true and thorough feeling of our lost condition:
for God would not in the equity of his justice pronounce such infinite punishment, as his everlasting curse and endlesse torments upon the least sinne, Galat. 3. 10. if the least sinne were not an infinite horrible thing in his sight:
for God would not in the equity of his Justice pronounce such infinite punishment, as his everlasting curse and endless torments upon the least sin, Galatians 3. 10. if the least sin were not an infinite horrible thing in his sighed:
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.
yea, the sinner, by his lust and concupiscence against the law does, as it were, trample under the feet of his affections all that Majesty of God that was manifested in such fearful thundering and lightning.
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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. Secondly, hereby sinne is become rebellion against God,
Is it any marvel then, that God said unto David, Why hast thou despised me in doing that which is evil in my sighed? 2 Sam. 12. 9, 10. Secondly, hereby sin 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 Rebellion is, Samuel declareth, saying, Rebellion is as the sinne of witchcraft,
as daniel confessed, saying, We have sinned, and broken thy commandments, and have rebelled against thee, Dan. 9. 5, 6. But how horrible Rebellion is, Samuel Declareth, saying, Rebellion is as the sin of witchcraft,
and transgression is wickednesse and idolatry, 1 Sam. 15. 23. And thus the Law entring upon sinne, doth make the fault thereof so greatly to abound, Rom. 5. 20. that sinne is made out of measure sinnefull by the Commandement so terribly forbidding it, Rom. 7. 13. so that in sinne these six evills doe concurre:
and Transgression is wickedness and idolatry, 1 Sam. 15. 23. And thus the Law entering upon sin, does make the fault thereof so greatly to abound, Rom. 5. 20. that sin is made out of measure sinful by the Commandment so terribly forbidding it, Rom. 7. 13. so that in sin these six evils do concur:
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Secondly, a proud stubbornesse against the law, and revealed will of God: Thirdly, an horrible defiling and destroying of the image of God, wherein man was created:
Secondly, a proud Stubbornness against the law, and revealed will of God: Thirdly, an horrible defiling and destroying of the image of God, wherein man was created:
Fifthly, an untolerable ingratitude, and unthankfulnesse of the creature against the Creator. Sixthly, that which in it selfe is a foule and abhominable thing;
Fifthly, an untolerable ingratitude, and unthankfulness of the creature against the Creator. Sixthly, that which in it self is a foul and abominable thing;
The second maine thing to work this true feeling of our lost estate is to look into the multitude of our sinnes, which we daily commit in thought, word,
The second main thing to work this true feeling of our lost estate is to look into the multitude of our Sins, which we daily commit in Thought, word,
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.
yet to sharpen thy stomach unto Free Justification, and Because the Paschal Lamb must be eaten with sour herbs, give me leave to give thee a glimpse of this pure glass of the Law, that thou Mayest see Some few spots of thy foul leprosy, in the spiritual breach of all God's commandments.
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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:
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 solemn prayer to God, three times a day with daniel, David, and Peter, for the holy Ghost to be given thee:
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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;
so many Images art thou guilty of, that have stolen away thy heart from the zealous performance of the pure outward worship of God. Thirdly, in the third Commandment;
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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,
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, etc. look how often thou hast unreverently used the properties of God,
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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;
as his grace to practise vanity, his mercy to sin, his Judgments to cursing, and hast abused his providence in crying out upon luck and fortune, and such like;
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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;
look how often in the creatures, thou not marking the power of God in making the creatures, his Wisdom in fitting them to thy necessities, his Goodness in giving them unto thee;
and seeing on the Lords day, the Lord rose againe for thy justification, look how often thou hast not profited in the assurance of justification and salvation;
and seeing on the lords day, the Lord rose again for thy justification, look how often thou hast not profited in the assurance of justification and salvation;
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so not celebrating with joy, but rather denying the power of his resurrection; look how often thou hast not regarded thy family how they have profited;
so not celebrating with joy, but rather denying the power of his resurrection; look how often thou hast not regarded thy family how they have profited;
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look how often thou hast not visited the sick, and endeavoured to reconcile jarres, but performing the worship of God upon custome and fashion, hast followed on the Lords day thy worldly thoughts,
look how often thou hast not visited the sick, and endeavoured to reconcile jars, but performing the worship of God upon custom and fashion, hast followed on the lords day thy worldly thoughts,
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look how often men envying greater gifts in another, doe not profit by the same; and look how often inferiours obey not Magistrates, parents, and Ministers, cheerfully, speedily, and faithfully,
look how often men envying greater Gifts in Another, do not profit by the same; and look how often inferiors obey not Magistrates, Parents, and Ministers, cheerfully, speedily, and faithfully,
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Sixthly, when thou hast not committed the grosse act of murther, thou maist think thy selfe to bee as cleere from murther as the Scribes and Pharises did:
Sixthly, when thou hast not committed the gross act of murder, thou Mayest think thy self to be as clear from murder as the Scribes and Pharisees did:
yet thou art so true and deep a murtherer in the sight of God, that thou hast pulled that same judgement upon thine owne head, that the Scribes and Pharises allotted and adjudged unto him that did outrightly kill a man.
yet thou art so true and deep a murderer in the sighed of God, that thou hast pulled that same judgement upon thine own head, that the Scribes and Pharisees allotted and adjudged unto him that did outrightly kill a man.
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and counsell helpfull to the needy, thou art guilty of such deep murther in the sight of God, that till thou beest reconciled unto thy brother, God abhorres all thy sacrifices, service, prayers,
and counsel helpful to the needy, thou art guilty of such deep murder in the sighed of God, that till thou Best reconciled unto thy brother, God abhors all thy Sacrifices, service, Prayers,
yet if thou hast a covetous heart, greedy after gaine, look how often in the works of thy vocation thou hast had more respect to thine owne advantage, than to thy neighbours profit;
yet if thou hast a covetous heart, greedy After gain, look how often in the works of thy vocation thou hast had more respect to thine own advantage, than to thy neighbours profit;
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thus beblotting and be-slurring the image of God, of righteousnesse, and true holinesse, begun in thy brother, whereby this Commandment is the greatest touchstone bewraying an hypocrite;
thus beblotting and be-slurring the image of God, of righteousness, and true holiness, begun in thy brother, whereby this Commandment is the greatest touchstone bewraying an hypocrite;
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and makes them all like a menstruous cloath, that is, abhominable in the sight of God, Esay 64. 6. Maist thou not in a due examination of thy conscience in these premises, both of the horriblenesse of the least sinne before described,
and makes them all like a menstruous cloth, that is, abominable in the sighed of God, Isaiah 64. 6. Mayest thou not in a due examination of thy conscience in these premises, both of the horribleness of the least sin before described,
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and now in the multitude of them, cry out with the Lepers under the old Law, I am uncleane, I am unclean? maist thou not truly cry out, I am a Leper, I am a Leper? maist thou not justly say with S. Paul, the Law is spirituall,
and now in the multitude of them, cry out with the Lepers under the old Law, I am unclean, I am unclean? Mayest thou not truly cry out, I am a Leper, I am a Leper? Mayest thou not justly say with S. Paul, the Law is spiritual,
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but I am carnall, sold under sinne? maist thou not in a feeling of the multitude of thy sinnes say with David, My sinnes have taken such hold upon me, that I am not able to look up:
but I am carnal, sold under sin? Mayest thou not in a feeling of the multitude of thy Sins say with David, My Sins have taken such hold upon me, that I am not able to look up:
First, the everlasting curse of God, saying, Cursed is every one that continueth not in all things that are written in the book of the Law to doe them, Gal. 3. 10. In which definitive sentence of God, thou must mark the perfection of his justice against the least sinne;
First, the everlasting curse of God, saying, Cursed is every one that Continueth not in all things that Are written in the book of the Law to do them, Gal. 3. 10. In which definitive sentence of God, thou must mark the perfection of his Justice against the least sin;
and so is certainly accursed, or else God should bee changeable and false, seeing one jot or tittle of this word cannot passe away, untill it be fulfilled, Mat. 5. 18. the reason whereof the Prophet Hab. expresseth, saying, God is of purer eyes than to see sinne; hee cannot behold wickednesse,
and so is Certainly accursed, or Else God should be changeable and false, seeing one jot or tittle of this word cannot pass away, until it be fulfilled, Mathew 5. 18. the reason whereof the Prophet Hab. Expresses, saying, God is of Purer eyes than to see sin; he cannot behold wickedness,
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Whereby if thou beest not under this curse thy selfe, thou maist see the greatest multitude round about thee, both of high and low, rich and poore, young and old, to lie under this plague of plagues, even hardnesse of heart;
Whereby if thou Best not under this curse thy self, thou Mayest see the greatest multitude round about thee, both of high and low, rich and poor, young and old, to lie under this plague of plagues, even hardness of heart;
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as the Apostle testifieth, saying, Being past feeling, they commit sinn even with greedinesse, Ephes. 4. 19. whereby under this hardnesse of heart, they live like Pharaoh, but to heap up unto themselves,
as the Apostle Testifieth, saying, Being passed feeling, they commit sin even with greediness, Ephesians 4. 19. whereby under this hardness of heart, they live like Pharaoh, but to heap up unto themselves,
nor the place where, nor the manner how, as God saith, Deut. 28. 66. Thy life shall hang before thee (as it were upon a twine thred) and thou shalt have just cause to feare both day and night;
nor the place where, nor the manner how, as God Says, Deuteronomy 28. 66. Thy life shall hang before thee (as it were upon a twine thread) and thou shalt have just cause to Fear both day and night;
Fifthly and lastly, when death, which is so uncertaine, is come, then followes the full execution of the justice and wrath of God in hell fire, and everlasting torments;
Fifthly and lastly, when death, which is so uncertain, is come, then follows the full execution of the Justice and wrath of God in hell fire, and everlasting torments;
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God saith, Goe yee cursed into everlasting fire prepared for the Devill and his Angels, Matt. 25. 41. And these shall goe into everlasting paines, ver. 48. O fearfull sentence!
God Says, Go ye cursed into everlasting fire prepared for the devil and his Angels, Matt. 25. 41. And these shall go into everlasting pains, ver. 48. O fearful sentence!
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may wee not now see with feeling horror, what lost wretches we are by sinne? is there any to turne us unto for help in this case? God is angry with us, all his creatures are ready at his beck to execute judgements upon us:
may we not now see with feeling horror, what lost wretches we Are by sin? is there any to turn us unto for help in this case? God is angry with us, all his creatures Are ready At his beck to execute Judgments upon us:
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what can we doe then, but only sigh up to Christ for help? who infinitely gratiously saith, come unto me all yee that feele your selves weary and heavy laden, and I will ease you:
what can we do then, but only sighs up to christ for help? who infinitely graciously Says, come unto me all ye that feel your selves weary and heavy laden, and I will ease you:
first God imputeth to such his sonnes righteousnesse, as the holy Ghost testifieth, saying, Blessed is the man to whom God imputeth righteousnesse without works, Rom. 4. 6. But because Gods imputation is an immediate act of God himselfe, it is not a weak imaginary thing (as the Papists blasphemously scoffe) like mans imputation:
First God imputeth to such his Sons righteousness, as the holy Ghost Testifieth, saying, Blessed is the man to whom God imputeth righteousness without works, Rom. 4. 6. But Because God's imputation is an immediate act of God himself, it is not a weak imaginary thing (as the Papists blasphemously scoff) like men imputation:
but it is of such a strong and powerfull, reall working, and effectuall operation, that it conveyeth (as the Sunne conveyes his beames into a dark house) that perfect righteousnesse of Christ, to bee (as S. Paul saith) in us, and upon us;
but it is of such a strong and powerful, real working, and effectual operation, that it conveyeth (as the Sun conveys his beams into a dark house) that perfect righteousness of christ, to be (as S. Paul Says) in us, and upon us;
For the Lord Christ (being Sol justitiae, the Sunne of righteousnesse, Malac. 4. 2.) doth in such sort communicate his righteousnesse with us, that after a certaine marvellous manner, he poureth the force thereof into us,
For the Lord christ (being Sol justitiae, the Sun of righteousness, Malachi 4. 2.) does in such sort communicate his righteousness with us, that After a certain marvellous manner, he pours the force thereof into us,
so by the obedience of one man Christ, are many made freely righteous, before they have done any good work, Rom. 5. 19. Because by his knowledge my righteous servant shall justifie, that is, make many just and righteous:
so by the Obedience of one man christ, Are many made freely righteous, before they have done any good work, Rom. 5. 19. Because by his knowledge my righteous servant shall justify, that is, make many just and righteous:
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yea the law of God it selfe which containeth the perfect rule of righteousnesse, yet through our weaknesse it is unpossible that by it we can attaine unto righteousnesse:
yea the law of God it self which Containeth the perfect Rule of righteousness, yet through our weakness it is unpossible that by it we can attain unto righteousness:
But also it must be taken in the naturall and proper signification, as it is made of justus and sio; the force whereof is to be seene in other like words,
But also it must be taken in the natural and proper signification, as it is made of justus and Sio; the force whereof is to be seen in other like words,
then hee reputeth, accounteth, and pronounceth, and calleth us righteous, absolving us thereby from all guilt and punishment, which otherwise would stand neither with his perfect truth,
then he reputeth, accounteth, and pronounceth, and calls us righteous, absolving us thereby from all guilt and punishment, which otherwise would stand neither with his perfect truth,
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Because hee was wounded for our transgressions, hee was broken for our iniquities, the chastisement of our peace was upon him, and by making us of unjust just and righteous before God:
Because he was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was upon him, and by making us of unjust just and righteous before God:
The first part of free Justification is that, whereby we being by the power of Gods imputation so cloathed with the wedding garment of Christs perfect righteousnesse, that of unjust we are made just before God;
The First part of free Justification is that, whereby we being by the power of God's imputation so clothed with the wedding garment of Christ perfect righteousness, that of unjust we Are made just before God;
either that Christ hath taken upon himselfe the burthen wherewith we were oppressed, as 1 Pet. 2. 24. or else, quod peccata aboleat, that hee doth cleane put out and abolish our sinnes.
either that christ hath taken upon himself the burden wherewith we were oppressed, as 1 Pet. 2. 24. or Else, quod Peccata aboleat, that he does clean put out and Abolah our Sins.
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even Christ, that Lamb of God, that taketh away the sinnes of the world. Yea all sin, as sins of commission, and sins of omission; actuall sins, and originall sins; all are done away:
even christ, that Lamb of God, that Takes away the Sins of the world. Yea all since, as Sins of commission, and Sins of omission; actual Sins, and original Sins; all Are done away:
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Which Christ actually fulfilled, when bleeding out his blood and life upon the Crosse, he cryed out, it is finished, or perfected, Iohn 19. 30. For the blood of Iesus Christ the Sonne of God doth make us cleane from all sinne, 1 Iohn 1. 7. Thus doth our good Physitian Jesus Christ most effectually cleanse the spirituall leaprosie of our sins;
Which christ actually fulfilled, when bleeding out his blood and life upon the Cross, he cried out, it is finished, or perfected, John 19. 30. For the blood of Iesus christ the Son of God does make us clean from all sin, 1 John 1. 7. Thus does our good physician jesus christ most effectually cleanse the spiritual Leprosy of our Sins;
one may object and say, seeing God is the most pure light or righteousnes, with whom is no darknesse of sinne, when we have endevoured to walke in the light of righteousnesse,
one may Object and say, seeing God is the most pure Light or righteousness, with whom is no darkness of sin, when we have endeavoured to walk in the Light of righteousness,
But now the excellency of this first part of Justification, which the holy Apostle calls the deep things of God, 1 Cor. 2. 10. which deeply considered, calls us out of the dead faith,
But now the excellency of this First part of Justification, which the holy Apostle calls the deep things of God, 1 Cor. 2. 10. which deeply considered, calls us out of the dead faith,
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The second phrase expressing more fully this perfect abolishing of our sins, is this, That there is no God, like unto our God, that taketh way iniquity,
The second phrase expressing more Fully this perfect abolishing of our Sins, is this, That there is no God, like unto our God, that Takes Way iniquity,
and it was enforced to be extinguished of him no lesse, and no otherwise, than a spark of fire cast into the wide Sea. And thus hath God cast all our sins into the bottome of the Sea.
and it was Enforced to be extinguished of him no less, and no otherwise, than a spark of fire cast into the wide Sea. And thus hath God cast all our Sins into the bottom of the Sea.
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How, or wherein glorious? Answ. That is, not having now at this present time (as the Greek and Latine Participle of the present time doth signifie) one spot or wrinkle of sinne or any such thing, Ephes. 5. 25, 26, 27. For thus teach we;
How, or wherein glorious? Answer That is, not having now At this present time (as the Greek and Latin Participle of the present time does signify) one spot or wrinkle of sin or any such thing, Ephesians 5. 25, 26, 27. For thus teach we;
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and hath made it cleane, by the washing of water through the Word, that he might make it to himselfe a glorious Church, not having spot or wrinkle or any such thing;
and hath made it clean, by the washing of water through the Word, that he might make it to himself a glorious Church, not having spot or wrinkle or any such thing;
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as God saith by the Prophet Esay; Though your sins were as Crimson, they shall bee made as white as Snow, Esay, 1. 18. Yea Davids faith goes further,
as God Says by the Prophet Isaiah; Though your Sins were as Crimson, they shall be made as white as Snow, Isaiah, 1. 18. Yea Davids faith Goes further,
can any thing be whiter than Snow? Yes saith David, if God take in hand to make me cleane with the blood of the Messiah, I shall bee whiter than snow, Psal. 51. 7.
can any thing be Whiter than Snow? Yes Says David, if God take in hand to make me clean with the blood of the Messiah, I shall be Whiter than snow, Psalm 51. 7.
when, yet notwithstanding, the reliques of sinne doe alwayes cleave unto us? I answer; by reason of that puritie which wee have of Christ in spirit, and in faith,
when, yet notwithstanding, the Relics of sin do always cleave unto us? I answer; by reason of that purity which we have of christ in Spirit, and in faith,
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because they are covered and abolished from before God, with Christs cleannesse and puritie, which wee attaine by the hearing of the Word, and by Faith.
Because they Are covered and abolished from before God, with Christ cleanness and purity, which we attain by the hearing of the Word, and by Faith.
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But let this be proved by the Scriptures, that the faith thereof may abide firme: I will bring in before you wounded men, a people full of boyles and ulcers:
But let this be proved by the Scriptures, that the faith thereof may abide firm: I will bring in before you wounded men, a people full of boils and ulcers:
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being become like Sodom and Gomorrah: yet unto these saith the Lord Christ, Come unto mee; and that you may know my power, that no sin can withstand my might, I will not leave you a scarre,
being become like Sodom and Gomorrah: yet unto these Says the Lord christ, Come unto me; and that you may know my power, that no since can withstand my might, I will not leave you a scar,
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And therefore Christs garments, which in the Mountaine shined as white as snow, did signifie his Church, which hee hath made so cleane, from all spot of sinne, that shee is supra nivem, whiter than snow.
And Therefore Christ garments, which in the Mountain shined as white as snow, did signify his Church, which he hath made so clean, from all spot of sin, that she is supra nivem, Whiter than snow.
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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:
than that I am not by the blood of christ, from all my Sins in the sighed of God, more pure and white than very snow: if thou Believest not this, thou Makest God with thy highest and horriblest reproach and blasphemy, a liar:
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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:
then as a true consequent, it necessarily follows, that this phrase also must needs be true in respect of since it self, which is Worse than the punishment, That God sees no iniquity in his true Jacob, nor he 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;
Which figure of the Brazen Serpent, S. Paul seeming to allude unto, flatly Affirmeth the same truth to be Fully verified in the substance christ, saying;
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 in Gods sight, Colos. 1. 22. Not simply,
but how? or by what means? 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 in God's sighed, Colos 1. 22. Not simply,
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but yet with the wedding garment of Christs righteousnesse so covered, that from before God the blood of Christ doth not only cover them, but utterly abolish them.
but yet with the wedding garment of Christ righteousness so covered, that from before God the blood of christ does not only cover them, but utterly Abolah them.
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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.
John 1. 29. his taking them away, is a clean putting of them out, Isaiah 43. 25. and 44. 22. his putting of them out, is an utter abolishing of them from before himself, Hebrew 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.
For our bearing with one Another, is called our covering of a multitude of Sins: But before God, the blood of christ alone, does not only cover them; but also utterly Abolah them.
This is the wedding garment, whereby the Church of Christ is from the soale of her seet, to the crown of her head so adorned, that no sinne may bee seene in her,
This is the wedding garment, whereby the Church of christ is from the Soale of her seet, to the crown of her head so adorned, that no sin may be seen in her,
and whereby shee hath salvation, life, and glory: for seeing shee hath put on Christ himselfe, to God-ward by Justification; and to man-ward by Sanctification;
and whereby she hath salvation, life, and glory: for seeing she hath put on christ himself, to Godward by Justification; and to manward by Sanctification;
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although shee hath some sin in the imperfections of her Sanctification that the Devill seeth; and every one of us in our consciences doe feele it: but God sees none;
although she hath Some since in the imperfections of her Sanctification that the devil sees; and every one of us in our Consciences do feel it: but God sees none;
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and there is no spot in thee, Cant. 4. 7. Whosoever, therefore have not confidence in this one point, that our sins are so taken away by the blood of Christ, that God doth not see our sins in us;
and there is no spot in thee, Cant 4. 7. Whosoever, Therefore have not confidence in this one point, that our Sins Are so taken away by the blood of christ, that God does not see our Sins in us;
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that wee have so perfectly none before him, that hee himselfe testifies, that he doth not so much as Remember any sin in us. And this is wonderfull sweet;
that we have so perfectly none before him, that he himself Testifies, that he does not so much as remember any since in us. And this is wonderful sweet;
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I, even I am he that so utterly abolish and put away •hine iniquities, that I will not so much as Remember thy sins, Esay, 43. 25. Which saying is also true, not only quoad effectum (as I said before) in respect of the effect of their sin;
I, even I am he that so utterly Abolah and put away •hine iniquities, that I will not so much as remember thy Sins, Isaiah, 43. 25. Which saying is also true, not only quoad effectum (as I said before) in respect of the Effect of their since;
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then secondly, that we being hereby of unjust made just, that is, perfectly holy and righteous from all spot of sin in the sight of God freely in that righteousnesse only;
then secondly, that we being hereby of unjust made just, that is, perfectly holy and righteous from all spot of since in the sighed of God freely in that righteousness only;
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for they which doe beleeve in Christ, are no sinners, Rom. 5. 8, 9. but are holy and righteous, lords over sinne and death, and living for ever. But faith only seeth this;
for they which do believe in christ, Are no Sinners, Rom. 5. 8, 9. but Are holy and righteous, Lords over sin and death, and living for ever. But faith only sees this;
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And therefore doth S. Iohn testifie, that in Christ (that is in his body the Church) is no sinne, 1 Iohn 3. 5. for here he speaks not of the person of Christ, but of his whole body:
And Therefore does S. John testify, that in christ (that is in his body the Church) is no sin, 1 John 3. 5. for Here he speaks not of the person of christ, but of his Whole body:
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Because (as I said before, and doe repeat againe for the better marking) by Christs dying upon the Crosse, he hath purged and made us so cleane from all sinne in the sight of God, that God doth see nothing else in the whole world of true beleevers but a meere clensing and righteousnesse.
Because (as I said before, and do repeat again for the better marking) by Christ dying upon the Cross, he hath purged and made us so clean from all sin in the sighed of God, that God does see nothing Else in the Whole world of true believers but a mere cleansing and righteousness.
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Now because true divinity teacheth that there is no sinne in the Church any more: hereupon it is that God testifieth, that hee doth remember our sinnes no more: saving thus:
Now Because true divinity Teaches that there is no sin in the Church any more: hereupon it is that God Testifieth, that he does Remember our Sins no more: Saving thus:
and with one offering make them so perfect for ever, that I will remember their sinnes no more, Ierem. 31. 31, 32, 34. Hebr. 10. 14. 15, 16, 17. Hitherto tends the saying of the Prophet, that then our sinnes are (under the new Testament) forgiven,
and with one offering make them so perfect for ever, that I will Remember their Sins no more, Jeremiah 31. 31, 32, 34. Hebrew 10. 14. 15, 16, 17. Hitherto tends the saying of the Prophet, that then our Sins Are (under the new Testament) forgiven,
But here the Prophet brings, as it were, a certaine new matter, and before not heard of, promising that under the new Testament, with one offering the children of God should be made so perfect for ever, Heb. 10. 14. that there shall be no remembrance of sinne before God.
But Here the Prophet brings, as it were, a certain new matter, and before not herd of, promising that under the new Testament, with one offering the children of God should be made so perfect for ever, Hebrew 10. 14. that there shall be no remembrance of sin before God.
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Otherwise the Prophet should say in vaine, or to no purpose, that this should be the benefit and glory of the new Testament, that God will not so much as remember our sin.
Otherwise the Prophet should say in vain, or to no purpose, that this should be the benefit and glory of the new Testament, that God will not so much as Remember our since.
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Nothing therefore concernes us more, than that wee doe securely and joyfully assure our selves that our sinnes come no more into remembrance before God.
Nothing Therefore concerns us more, than that we do securely and joyfully assure our selves that our Sins come no more into remembrance before God.
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NOw before we proceed to the second part of Justification, I think it will not be amisse to answer certaine objections, which the two enimies of free Justification,
NOw before we proceed to the second part of Justification, I think it will not be amiss to answer certain objections, which the two enemies of free Justification,
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yet they can by no means brook, that we are made perfectly holy and righteous from all spot of sinne in the sight of God freely, without any good works,
yet they can by no means brook, that we Are made perfectly holy and righteous from all spot of sin in the sighed of God freely, without any good works,
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this (say they) is false and hereticall doctrine, and in their deep wisedome and learning they cry out (as it was objected against Paul) that this opens the gate to all wickednesse,
this (say they) is false and heretical Doctrine, and in their deep Wisdom and learning they cry out (as it was objected against Paul) that this Opens the gate to all wickedness,
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with many other such like cavills, which by the Protestant Antagonists, are fully answered, especially by Calvin, from the eleventh chapter, to the twentieth of the third book of his Institutions.
with many other such like cavils, which by the Protestant Antagonists, Are Fully answered, especially by calvin, from the eleventh chapter, to the twentieth of the third book of his Institutions.
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The second sort of objectors, are such as being in name Protestants, & professing themselves utter enimies to Papists, in that (as they say) they will not give the least piece of Justification to works and holy walking,
The second sort of objectors, Are such as being in name Protestants, & professing themselves utter enemies to Papists, in that (as they say) they will not give the least piece of Justification to works and holy walking,
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and will seeme both to themselves and others to hold Free Justification perfectly: And yet, because of their being in the dead faith, they do not understand it;
and will seem both to themselves and Others to hold Free Justification perfectly: And yet, Because of their being in the dead faith, they do not understand it;
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when by the dead faith they indeed are dead, Rev. 3. 1. Therefore that these objectors do not weaken our faith, wee must learne to discerne these underminers of our faith.
when by the dead faith they indeed Are dead, Rev. 3. 1. Therefore that these objectors do not weaken our faith, we must Learn to discern these underminers of our faith.
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3. 17. being ashamed not to hold as all the Countrey of our profession is thought to hold, sticking fast to such phrases of Scripture as seeme to agree with their human wit and reason:
3. 17. being ashamed not to hold as all the Country of our profession is Thought to hold, sticking fast to such phrases of Scripture as seem to agree with their human wit and reason:
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but because such by hearing, do heare after a literall maner, but doe not understand; and by seeing, doe see after a carnall human-witted fashion, but doe not perceive; Mat. 13. 13, 14. therefore they talk of that which they hold,
but Because such by hearing, do hear After a literal manner, but do not understand; and by seeing, do see After a carnal human-witted fashion, but do not perceive; Mathew 13. 13, 14. Therefore they talk of that which they hold,
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but if that bee pressed upon them, that S. Paul calls NONLATINALPHABET, the deep things of God, 1 Cor. 2. 10. expressed by such phrases of Scripture as are correspondent, to the glory and nature of God,
but if that be pressed upon them, that S. Paul calls, the deep things of God, 1 Cor. 2. 10. expressed by such phrases of Scripture as Are correspondent, to the glory and nature of God,
and which Christ cals the mysteries and secrets of the Kingdome of heaven, Matth. 13. 11. which is but the excellency and deepnesse of the things which they themselves seeme to hold;
and which christ calls the Mysteres and secrets of the Kingdom of heaven, Matthew 13. 11. which is but the excellency and deepness of the things which they themselves seem to hold;
then with Nicodemus they count it absurde, and doe judge it very foolishnesse it selfe, 1 Cor. 2. 14. and cry out, What new doctrine is this? Mar. 1. 27. How can these things bee? Ioh. 3. 9. and then they fall a wrangling with Nicodemicall conclusions,
then with Nicodemus they count it absurd, and do judge it very foolishness it self, 1 Cor. 2. 14. and cry out, What new Doctrine is this? Mar. 1. 27. How can these things be? John 3. 9. and then they fallen a wrangling with Nicodemicall conclusions,
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and finally, if at length they bee not renewed and changed with Nicodemus, they fall to railing and persecuting, Act. 13. 45, 50. The dead generall calling,
and finally, if At length they be not renewed and changed with Nicodemus, they fallen to railing and persecuting, Act. 13. 45, 50. The dead general calling,
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And thus by the excellency of Christs benefits layed open, the thoughts of many hearts are opened to be very bad, that seemed a long time by an appearance of Sanctification to bee very good, Luke 2. 34, 35.
And thus by the excellency of Christ benefits laid open, the thoughts of many hearts Are opened to be very bad, that seemed a long time by an appearance of Sanctification to be very good, Lycia 2. 34, 35.
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what? doe you define Justification to be such a strange and powerfull imputation of Christs righteousnesse unto us, that of unjust, it makes us just before God, that is, perfectly holy and righteous from all spot of sinne in the sight of God freely? yea and so perfectly righteous, that God sees no sin in his justified children,
what? do you define Justification to be such a strange and powerful imputation of Christ righteousness unto us, that of unjust, it makes us just before God, that is, perfectly holy and righteous from all spot of sin in the sighed of God freely? yea and so perfectly righteous, that God sees no since in his justified children,
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And therefore shall not the Lord, who is omnipotent and omniscient, and the searcher of all hearts and reines, shall not he see it in them? why, can any thing be hid out of Gods sight? It is a madnesse to think it.
And Therefore shall not the Lord, who is omnipotent and omniscient, and the searcher of all hearts and reins, shall not he see it in them? why, can any thing be hid out of God's sighed? It is a madness to think it.
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and (which these objectors cannot abide) that all our very righteousnesse of Sanctification and holy walking, is as a mensturous cloath, that is, mortall and damnable sin,
and (which these objectors cannot abide) that all our very righteousness of Sanctification and holy walking, is as a mensturous cloth, that is, Mortal and damnable since,
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when by making them perfectly holy & righteous from all spot of these and all other sins before himself, he hath utterly abolished them out of his own sight:
when by making them perfectly holy & righteous from all spot of these and all other Sins before himself, he hath utterly abolished them out of his own sighed:
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although he doth not abolish them out of our sight, that wee may here live by the faith of his power? Certainely, this were to have as much faith as an Oxe or an Horse,
although he does not Abolah them out of our sighed, that we may Here live by the faith of his power? Certainly, this were to have as much faith as an Ox or an Horse,
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namely, that the blood of Jesus Christ his Son doth make us clean, even from that which doth defile us before God, Mark. 7. 20. 21. that is, from all sin it self, 1 Iohn 1. 7. And hath he not only spoken,
namely, that the blood of jesus christ his Son does make us clean, even from that which does defile us before God, Mark. 7. 20. 21. that is, from all since it self, 1 John 1. 7. And hath he not only spoken,
but also sworn it, saying, By my selfe have I sworn, that in me, you shall have righteousnesse and strength, whereby the whole house of Israel shall bee justified:
but also sworn it, saying, By my self have I sworn, that in me, you shall have righteousness and strength, whereby the Whole house of Israel shall be justified:
and glorie in the Lord, Esay 45. 23, 24, 25. as indeed, there can bee no greater glorying that we are justified then this, that God sees no sinne in us;
and glory in the Lord, Isaiah 45. 23, 24, 25. as indeed, there can be no greater glorying that we Are justified then this, that God sees no sin in us;
by reason that being cloathed with Christs righteousnesse, wee are made there by perfectly holy and righteous from all spot of sin, in the sight of God freely.
by reason that being clothed with Christ righteousness, we Are made there by perfectly holy and righteous from all spot of since, in the sighed of God freely.
but also Christ the Son hath really given himselfe to make us holy, and hath made us clean, that he might make us to himselfe a glorius Church and people, not having (now at this present time) as both the Greek,
but also christ the Son hath really given himself to make us holy, and hath made us clean, that he might make us to himself a glorious Church and people, not having (now At this present time) as both the Greek,
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shall wee, notwithstanding all these sayings and doings of God say in the secrets of our hearts by unbeliefe, hold thy peace, God; hold thy peace Christ;
shall we, notwithstanding all these sayings and doings of God say in the secrets of our hearts by unbelief, hold thy peace, God; hold thy peace christ;
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and feel no sin in us, what place were there left for faith to beleeve these sayings of God, that wee have no sin in the sight of God? but now because wee have sin in us,
and feel no since in us, what place were there left for faith to believe these sayings of God, that we have no since in the sighed of God? but now Because we have since in us,
therefore should wee so much the rather upon these sayings of God, beleeve the cleane contrary to our sense and feeling, that wee have no sin in the sight of God:
Therefore should we so much the rather upon these sayings of God, believe the clean contrary to our sense and feeling, that we have no since in the sighed of God:
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and saw, and felt in themselves; hee being almost an hundred yeeres old, and dead; and his wife both barren in her youth, and in her age past child-bearing;
and saw, and felt in themselves; he being almost an hundred Years old, and dead; and his wife both barren in her youth, and in her age passed childbearing;
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so if we could beleeve that God is able above our reason, sense, and feeling by his Sons blood and righteousnesse utterly to abolish out of his own sight all our sins being the work and image of the Devill, which Christ came purposely to destroy;
so if we could believe that God is able above our reason, sense, and feeling by his Sons blood and righteousness utterly to Abolah out of his own sighed all our Sins being the work and image of the devil, which christ Come purposely to destroy;
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and that he doth make us whiter than snow, from them all, so that wee have not now one spot or wrinkle of sinne, that defiles us, nor any such thing, in the sight of God;
and that he does make us Whiter than snow, from them all, so that we have not now one spot or wrinkle of sin, that defiles us, nor any such thing, in the sighed of God;
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then should wee truly glorifie God, and Christ, and find Sanctification and all other blessings both spirituall and temporall, with a fuller hand then wee doe:
then should we truly Glorify God, and christ, and find Sanctification and all other blessings both spiritual and temporal, with a fuller hand then we do:
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Which people doe much faile of, because they marke not, that there is a twofold making of us clean and abolishing of our sinnes made mention of in Gods word,
Which people do much fail of, Because they mark not, that there is a twofold making of us clean and abolishing of our Sins made mention of in God's word,
First, a mysticall and secret abolishing of our sins, wrought only by Christ and his righteousnesse, in the sight of God only, mentioned, Iohn 1. 29. saying, Behold the Lambe of God that taketh away the sinne of the world:
First, a mystical and secret abolishing of our Sins, wrought only by christ and his righteousness, in the sighed of God only, mentioned, John 1. 29. saying, Behold the Lamb of God that Takes away the sin of the world:
Secondly, a grosse and palpable abolishing of our sinnes, wrought by us, by the help of Gods spirit, to our sense and feeling by sanctification, mentioned by S. Paul, 2 Cor. 7. 1. saying, Let us clense our selves from all filthinesse of the flesh:
Secondly, a gross and palpable abolishing of our Sins, wrought by us, by the help of God's Spirit, to our sense and feeling by sanctification, mentioned by S. Paul, 2 Cor. 7. 1. saying, Let us cleanse our selves from all filthiness of the Flesh:
for, as I said before, what place were there left for faith, to beleeve that Christ hath made us perfectly holy and righteous in the sight of God freely,
for, as I said before, what place were there left for faith, to believe that christ hath made us perfectly holy and righteous in the sighed of God freely,
if we could see and feele our selves to be so in the sight of God? But if sticking only in this later, we idlely prattle and talk by the light of nature, of Gods power and presence,
if we could see and feel our selves to be so in the sighed of God? But if sticking only in this later, we idly prattle and talk by the Light of nature, of God's power and presence,
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as if God were not able, or cannot abolish that sinne, which we daily feele dwelling in us, out of his owne sight above our reason, sense, and feeling:
as if God were not able, or cannot Abolah that sin, which we daily feel Dwelling in us, out of his own sighed above our reason, sense, and feeling:
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and doth not God see them in us much more? this is absurd, and makes God blinde, confirming the same by Psal. 94. Hee that made the eye doth not he see? To which I answer, that if God had not appointed the cloathing us with his Sons righteousnesse to be the meanes to abolish them out of his owne sight,
and does not God see them in us much more? this is absurd, and makes God blind, confirming the same by Psalm 94. He that made the eye does not he see? To which I answer, that if God had not appointed the clothing us with his Sons righteousness to be the means to Abolah them out of his own sighed,
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but now that God hath appointed the meanes of cloathing us with the wedding-garment of his Sons righteousnesse, which is of this nature (as is before testified) mystically to abolish all those sins that we feele daily dwelling in us, out of Gods sight,
but now that God hath appointed the means of clothing us with the Wedding garment of his Sons righteousness, which is of this nature (as is before testified) mystically to Abolah all those Sins that we feel daily Dwelling in us, out of God's sighed,
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as truly as the Sun-beames doe abolish darknesse out of a dark house, Esay 44. 22. and to make us so clean, that from all spot of sin we are made perfectly holy and righteous in the sight of God freely (as shall be further manifest in the second part of free Justification.)
as truly as the Sunbeam do Abolah darkness out of a dark house, Isaiah 44. 22. and to make us so clean, that from all spot of since we Are made perfectly holy and righteous in the sighed of God freely (as shall be further manifest in the second part of free Justification.)
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and the being of it in the sight of God) than if no Redeemer were come that hath died to be the Lambe of God that hath taken away the sinne of the world;
and the being of it in the sighed of God) than if no Redeemer were come that hath died to be the Lamb of God that hath taken away the sin of the world;
than if there were no blood of the Son of God, that of foule creatures doth from sin it selfe, which only defiles us in Gods sight, Mark 7. 22. 23. makes us clean from all sinne, 1 Iohn 1. 7. as is before testified by all the witnesses of God.
than if there were no blood of the Son of God, that of foul creatures does from sin it self, which only defiles us in God's sighed, Mark 7. 22. 23. makes us clean from all sin, 1 John 1. 7. as is before testified by all the Witnesses of God.
Yea then, if for the abolishing of our sins out of Gods sight, and for the making of us reipsa, in very deed perfectly holy and righteous from all spot of sin in the sight of God freely;
Yea then, if for the abolishing of our Sins out of God's sighed, and for the making of us Reipsa, in very deed perfectly holy and righteous from all spot of since in the sighed of God freely;
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but I say, in respect of making us pure, and cleane in the sight of God, from all spot of sin it selfe, which being the image of the Devill, is worse than the guilt and the punishment:
but I say, in respect of making us pure, and clean in the sighed of God, from all spot of since it self, which being the image of the devil, is Worse than the guilt and the punishment:
and yet to have one spot of sin in the sight of God, are NONLATINALPHABET, flat contraries and contradictories that utterly overthrow and marre one another.
and yet to have one spot of since in the sighed of God, Are, flat contraries and contradictories that utterly overthrow and mar one Another.
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for is God blinde, because he sees his Sun-beams abolish darknesse out of a dark house? wherefore did he make his Sun-beams, Gen 1. not to see darknesse abolished in the world, where he hath set his Sun-beams to reigne? so if the wedding-garment of Christs righteousnesse, wherewith we are cloathed, hath above our reason, sense,
for is God blind, Because he sees his Sunbeams Abolah darkness out of a dark house? Wherefore did he make his Sunbeams, Gen 1. not to see darkness abolished in the world, where he hath Set his Sunbeams to Reign? so if the Wedding garment of Christ righteousness, wherewith we Are clothed, hath above our reason, sense,
is God blinde, because he sees his Sons wedding-garment abolishing our sins, and making us that were darknesse, all light in his sight? is not this contrary to spirituall sanctified reason? except we will say, that the wedding-garment of Christs righteousnesse is not able to abolish the spirituall darknesse of our sins, above our reason, sense,
is God blind, Because he sees his Sons Wedding garment abolishing our Sins, and making us that were darkness, all Light in his sighed? is not this contrary to spiritual sanctified reason? except we will say, that the Wedding garment of Christ righteousness is not able to Abolah the spiritual darkness of our Sins, above our reason, sense,
is God now blinde, because he sees his poverty done away and abolished, and hee made very rich with his brothers riches? and is it not the simple sight of •od,
is God now blind, Because he sees his poverty done away and abolished, and he made very rich with his Brother's riches? and is it not the simple sighed of •od,
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or his all-seeing sight that sees him rich without any disparagement to his all-seeing sight? And shall we give this power and honour to a mortall man, that he is able thus to put away and utterly abolish his brothers poverty,
or his All-seeing sighed that sees him rich without any disparagement to his All-seeing sighed? And shall we give this power and honour to a Mortal man, that he is able thus to put away and utterly Abolah his Brother's poverty,
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and shall not Christ the eternall Sonne of God, our elder brother, although mystically, above our reason, sense and feeling (that it may bee by faith) be able much more with all his righteousnesse to abolish all our sinnes,
and shall not christ the Eternal Son of God, our elder brother, although mystically, above our reason, sense and feeling (that it may be by faith) be able much more with all his righteousness to Abolah all our Sins,
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Thirdly, it is not only unbeleeving and beastly, but also blasphemous and ungodly: first because in alledging Psal. 94. Hee that made the eye shall not he see? to prove that the learned Protestants over-shot themselves in saying, that God hath made his children so perfectly holy and righteous in his sight that he sees no sinne in them, in and by their Justification.
Thirdly, it is not only unbelieving and beastly, but also blasphemous and ungodly: First Because in alleging Psalm 94. He that made the eye shall not he see? to prove that the learned Protestants overshot themselves in saying, that God hath made his children so perfectly holy and righteous in his sighed that he sees no sin in them, in and by their Justification.
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Hereby these Objectors doe make Christs wedding garment to bee (by their alledging this Scripture) no better a covering and abolisher of our sinnes out of Gods sight,
Hereby these Objectors do make Christ wedding garment to be (by their alleging this Scripture) no better a covering and abolisher of our Sins out of God's sighed,
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although they flying to Christ, hee (by clothing them with the wedding garment of his owne righteousnesse) doe not only cover them (which similitude is spoken in respect of our feeling of them continually dwelling in us) but also in respect of God, hath utterly abolished them out of his Fathers sight, by making them of unjust just;
although they flying to christ, he (by clothing them with the wedding garment of his own righteousness) do not only cover them (which similitude is spoken in respect of our feeling of them continually Dwelling in us) but also in respect of God, hath utterly abolished them out of his Father's sighed, by making them of unjust just;
whether God so cover our sinnes out of his owne sight, as men cover things with a net, that lye as naked to view as they did before they were covered? But howsoever by thus alleadging of this Scripture, hereby the justified (excepting some difference of guilt and punishment) yet in respect of the sin it selfe, which is worse than the guilt and punishment, being the image of the Devill;
whither God so cover our Sins out of his own sighed, as men cover things with a net, that lie as naked to view as they did before they were covered? But howsoever by thus alleging of this Scripture, hereby the justified (excepting Some difference of guilt and punishment) yet in respect of the since it self, which is Worse than the guilt and punishment, being the image of the devil;
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And thirdly, the wedding-garment of Christs righteousnesse is made all one in respect of the being of sinne it selfe in Gods sight, with the hypocrisie and security of the wicked.
And Thirdly, the Wedding garment of Christ righteousness is made all one in respect of thee being of sin it self in God's sighed, with the hypocrisy and security of the wicked.
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Are not every one of these points horrible blasphemy against Christ and his righteousnesse? Thus handsomely and thus properly doth unbeliefe and infidelity alleadge Scriptures:
are not every one of these points horrible blasphemy against christ and his righteousness? Thus handsomely and thus properly does unbelief and infidelity allege Scriptures:
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namely, that God cannot above our reason, sense, and feeling make his children so perfectly holy and righteous from all spot of sin in his sight freely, that he doth see no sin in them:
namely, that God cannot above our reason, sense, and feeling make his children so perfectly holy and righteous from all spot of since in his sighed freely, that he does see no since in them:
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and by the testimony of all the former faithfull witnesses, he doth so: and true faith that sees invisible things more plainely, than any demonstration can make them,
and by the testimony of all the former faithful Witnesses, he does so: and true faith that sees invisible things more plainly, than any demonstration can make them,
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and doth see it more brightly than any bodibly sense can discerne it: but on the other side, unbeliefe is blind and cannot see and discern invisible things;
and does see it more brightly than any bodibly sense can discern it: but on the other side, unbelief is blind and cannot see and discern invisible things;
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viz. that he cannot see this his own mysticall and supernaturall work, wrought in and upon his children, by the blood and righteousnesse of his own Son,
viz. that he cannot see this his own mystical and supernatural work, wrought in and upon his children, by the blood and righteousness of his own Son,
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thus this blind bold Betteresse unbeliefe makes God to her selfe both impotent, blind, and a liar, 1 Iohn 5. 10. and then layes the blame of all this upon faith.
thus this blind bold Betteresse unbelief makes God to her self both impotent, blind, and a liar, 1 John 5. 10. and then lays the blame of all this upon faith.
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Wherein the example of Zachary the Father of Iohn Baptist, is written to terrifie us, who being so good a man, was yet notwithstanding at the very entrance of the Gospel,
Wherein the Exampl of Zachary the Father of John Baptist, is written to terrify us, who being so good a man, was yet notwithstanding At the very Entrance of the Gospel,
how much more if we believe not Christ the Prince of Angels, speaking of perfect cleannesse in us Can. 4. 7. And of perfect righteousnesse in us, Rom. 8. 4. contrary,
how much more if we believe not christ the Prince of Angels, speaking of perfect cleanness in us Can. 4. 7. And of perfect righteousness in us, Rom. 8. 4. contrary,
nor the blood of Christ, contrary to our sense, reason, sight and seeling, doe we deserve to be smitten with everlasting dumbnesse, to be never able to speak feelingly of the mercies of God any more? The Lord keep us from this Judgement, by taking warning of the Prince, that would not beleeve the Prophet of the Lord;
nor the blood of christ, contrary to our sense, reason, sighed and seeling, do we deserve to be smitten with everlasting dumbness, to be never able to speak feelingly of the Mercies of God any more? The Lord keep us from this Judgement, by taking warning of the Prince, that would not believe the Prophet of the Lord;
Now therefore, for the weaker understanding and memory, briefly to re-collect what hath been said against this first objection breathing out nothing but unbelief, do arise and ensue these six maine absurdities.
Now Therefore, for the Weaker understanding and memory, briefly to recollect what hath been said against this First objection breathing out nothing but unbelief, do arise and ensue these six main absurdities.
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Secondly, Justification of unjust, making us Just, that is, reipsa, perfectly holy and righteous from all spot of sin in the sight of God freely, is destroyed;
Secondly, Justification of unjust, making us Just, that is, Reipsa, perfectly holy and righteous from all spot of since in the sighed of God freely, is destroyed;
she will not trust Christ with that businesse, to doe it by himselfe alone, although therein relies the very glory of the Godhead of Christ, Heb. 1. 3. and so all her good workes remaine abhominable in the sight of God Luke 16. 15. But sinceritie, that sees what an infinite horrible thing the least sinne is in the sight of God,
she will not trust christ with that business, to do it by himself alone, although therein relies the very glory of the Godhead of christ, Hebrew 1. 3. and so all her good works remain abominable in the sighed of God Lycia 16. 15. But sincerity, that sees what an infinite horrible thing the least sin is in the sighed of God,
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as to have the blood and righteousnesse of Christ, that may take away and utterly abolish, out of Gods sight, the sinne it selfe, which is the greater,
as to have the blood and righteousness of christ, that may take away and utterly Abolah, out of God's sighed, the sin it self, which is the greater,
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as is to be seene in the example of David, and other Saints, Psal. 51. 2, 3, 7. and Psal. 19. 12. and so hath both the sinne and the effects thereof abolished out of Gods sight.
as is to be seen in the Exampl of David, and other Saints, Psalm 51. 2, 3, 7. and Psalm 19. 12. and so hath both the sin and the effects thereof abolished out of God's sighed.
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but not out of ours, that wee may here live in the faith of Gods power? yet let us remember that we must rest in this, That the weaknesse of God is stronger than men,
but not out of ours, that we may Here live in the faith of God's power? yet let us Remember that we must rest in this, That the weakness of God is Stronger than men,
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and the foolishnesse of God is wiser than men, 1 Cor. 1. 25. And weighty and well worthy the marking is that Admonition of that heroick dispenser of Gods mysteries, saying thus:
and the foolishness of God is Wiser than men, 1 Cor. 1. 25. And weighty and well worthy the marking is that Admonition of that heroic dispenser of God's Mysteres, saying thus:
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But there is nothing more dangerous than to wander with curious speculations into heaven and there to search out God in his incomprehensible power, wisedome, and Majestie.
But there is nothing more dangerous than to wander with curious speculations into heaven and there to search out God in his incomprehensible power, Wisdom, and Majesty.
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embrace him, setting a side all curious speculations of the Divine Majesty: for he that is a searcher of Gods Majestie, shal be over-whelmed by his glory.
embrace him, setting a side all curious speculations of the Divine Majesty: for he that is a searcher of God's Majesty, shall be overwhelmed by his glory.
is it not high sin for us, not to beleeve in things concerning us according to our capacity? The second error, that this objection runs into is, That it supposeth Gods power,
is it not high since for us, not to believe in things Concerning us according to our capacity? The second error, that this objection runs into is, That it Supposeth God's power,
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and feeling, to make us above our reason, sense, and feeling Just; (that is, not having one spot or wrinkle of sin, in his sight) is to attribute, that to the working of Gods power, which to reason, sense, and feeling, is impossible;
and feeling, to make us above our reason, sense, and feeling Just; (that is, not having one spot or wrinkle of since, in his sighed) is to attribute, that to the working of God's power, which to reason, sense, and feeling, is impossible;
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And the wedding-garment of Christs righteousnesse undertaking of unjust to make us just, that is, perfectly holy and righteous from all spot of sinne in the sight of God freely is frustrated and made void.
And the Wedding garment of Christ righteousness undertaking of unjust to make us just, that is, perfectly holy and righteous from all spot of sin in the sighed of God freely is frustrated and made void.
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But seeing, they themselves grant, that the loathsomnesse of sinne is so vile and ugly in the sight of God, that it must be covered out of his sight before God ceaseth to be displeased, and angry with us:
But seeing, they themselves grant, that the loathsomeness of sin is so vile and ugly in the sighed of God, that it must be covered out of his sighed before God ceases to be displeased, and angry with us:
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Hereof it must needs follow that either that sinne, which hee sees in them, is not so vile and ugly in his sight (as it was before granted) or else those deare Saints must needs be very vile and ugly in his sight, by that vile and ugly sin, that he sees in them:
Hereof it must needs follow that either that sin, which he sees in them, is not so vile and ugly in his sighed (as it was before granted) or Else those deer Saints must needs be very vile and ugly in his sighed, by that vile and ugly since, that he sees in them:
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even in thought only that doth defile men in the sight of God, as Christ testifieth, Mark. 7. 21, 23. Hence it followes, that the Justified must needs remaine still more foule in his sight, with the many ugly sins that hee seeth in them ', being the image of the Devill,
even in Thought only that does defile men in the sighed of God, as christ Testifieth, Mark. 7. 21, 23. Hence it follows, that the Justified must needs remain still more foul in his sighed, with the many ugly Sins that he sees in them ', being the image of the devil,
Fourthly, Christ will not marry unto himselfe so foule a sow, or filthy swine, untill he have washed her cleane from that which doth deforme and defile, which is the ugly sinne it selfe, Ephes. 5. 27. Fifthly, God will not acknowledge, much lesse adopt for his Sons and daughters, those whom hee sees full of the image of the Devill.
Fourthly, christ will not marry unto himself so foul a sow, or filthy Swine, until he have washed her clean from that which does deform and defile, which is the ugly sin it self, Ephesians 5. 27. Fifthly, God will not acknowledge, much less adopt for his Sons and daughters, those whom he sees full of the image of the devil.
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and declare the same by being made a new creature to the eyes of men by Sanctification, he cannot see the Kingdome of God, Ioh. 3. 3. because the Kingdome of God is nothing but righteousnesse,
and declare the same by being made a new creature to the eyes of men by Sanctification, he cannot see the Kingdom of God, John 3. 3. Because the Kingdom of God is nothing but righteousness,
Now then we may easily see whether these Objectors slipping from the excellency of free Justification, taught by the first and purest Orthodox writers of the same, are not to rectifie their judgements;
Now then we may Easily see whither these Objectors slipping from the excellency of free Justification, taught by the First and Purest Orthodox writers of the same, Are not to rectify their Judgments;
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and seeing they goe about to maintaine their unbeliefe with Papisticall cavils, whether a Minister, upon paine of the for feiture of his faithfulnesse, be not to convince them sharply, that they may be sound in faith, Tit. 1. 9. 13. And thus have I stood more largely in confuting this objection;
and seeing they go about to maintain their unbelief with Papistical cavils, whither a Minister, upon pain of thee for feiture of his faithfulness, be not to convince them sharply, that they may be found in faith, Tit. 1. 9. 13. And thus have I stood more largely in confuting this objection;
because I finde by daily experience, that this cavill against the excellency of free Justification doth stick so fast between the teeth of naturall reason, sense,
Because I find by daily experience, that this cavil against the excellency of free Justification does stick so fast between the teeth of natural reason, sense,
and feeling, that many stumbling (as I said before) at this block of their sense and feeling, doe greatly endanger the breaking of the neck of their faith;
and feeling, that many stumbling (as I said before) At this block of their sense and feeling, do greatly endanger the breaking of the neck of their faith;
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for whilst it doth aspire, and climbe up into heaven to look what is in God, it neglects what a perfect abolishing of all our sins out of Gods sight, the blood of Christ wrought neere us, Rom. 10. 8. here below on earth,
for while it does aspire, and climb up into heaven to look what is in God, it neglects what a perfect abolishing of all our Sins out of God's sighed, the blood of christ wrought near us, Rom. 10. 8. Here below on earth,
but yet to say, that God doth not see, but only know, is somewhat bold, seeing the Prophet saith, he that made the eye, shall not he see? Psal. 94. 9. And againe,
but yet to say, that God does not see, but only know, is somewhat bold, seeing the Prophet Says, he that made the eye, shall not he see? Psalm 94. 9. And again,
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And why? because the nature of God is so incomprehensible, that the very Angels doe cover their faces being not able to comprehend his knowing or seeing, much lesse any man.
And why? Because the nature of God is so incomprehensible, that the very Angels do cover their faces being not able to comprehend his knowing or seeing, much less any man.
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yet to us they are not all one, in that sense wherein S. Paul cals the one simple and pure wisedome of God, the manifold wisedome of God; that is, one and simple to God, but manifold to us.
yet to us they Are not all one, in that sense wherein S. Paul calls the one simple and pure Wisdom of God, the manifold Wisdom of God; that is, one and simple to God, but manifold to us.
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but the guilt of our sins, that wee by our holy walking may take away the sin it selfe out of Gods sight, is the more worthily to be suspected for a corrupter of the Gospel;
but the guilt of our Sins, that we by our holy walking may take away the since it self out of God's sighed, is the more worthily to be suspected for a corrupter of the Gospel;
but saying every where, that the sin it selfe, and the effects and punishments thereof are taken away out of Gods sight:) so on the other side, where God doth distinguish for our capacities, there it is a sin for us not to distinguish.
but saying every where, that the since it self, and the effects and punishments thereof Are taken away out of God's sighed:) so on the other side, where God does distinguish for our capacities, there it is a since for us not to distinguish.
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but in many places both expresly and equipollently, that he sees no sin in his justified children, by reason that he hath, by the wedding-garment of his Sons righteousnesse, utterly abolished them out of his owne sight:
but in many places both expressly and equipollently, that he sees no since in his justified children, by reason that he hath, by the Wedding garment of his Sons righteousness, utterly abolished them out of his own sighed:
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As (to come nearer to examples confirming our present purpose) whilst the existence and being of the Leprosie of Naaman was in and upon him, God did see it in him and upon him,
As (to come nearer to Examples confirming our present purpose) while the existence and being of the Leprosy of Naaman was in and upon him, God did see it in him and upon him,
and hee knowes the sinnes of his justified Children infinite more perfectly than they themselves doe, according to that confession of David, saying, Who knowes the number of his sinnes? or who knowes how often hee erres? Psal. 19. 12. None but God.
and he knows the Sins of his justified Children infinite more perfectly than they themselves do, according to that Confessi of David, saying, Who knows the number of his Sins? or who knows how often he erres? Psalm 19. 12. None but God.
if he did not know what sinnes, and how many he hath abolished? But here in lyes the difference, that God knowes the sinnes of the wicked infinitly more perfectly than they themselves doe,
if he did not know what Sins, and how many he hath abolished? But Here in lies the difference, that God knows the Sins of the wicked infinitely more perfectly than they themselves do,
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and feeling, not only abolished out of Gods sight, but also are made perfectly holy and righteous and whiter than snow from all spot of sinne in the sight of God freely.
and feeling, not only abolished out of God's sighed, but also Are made perfectly holy and righteous and Whiter than snow from all spot of sin in the sighed of God freely.
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And yet they were so utterly abolished out of Gods sight, and hee was thereby made so perfectly holy and righteous from all spot of sinne in the sight of God, that although men did reprove him (as we ought to reprove one another in love) yet we read not that God tooke notice of any sinne in him;
And yet they were so utterly abolished out of God's sighed, and he was thereby made so perfectly holy and righteous from all spot of sin in the sighed of God, that although men did reprove him (as we ought to reprove one Another in love) yet we read not that God took notice of any sin in him;
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But why did men rebuke him and not God? because he was not perfectly holy and righteous to his owne sense and feeling and to menward by his sanctification,
But why did men rebuke him and not God? Because he was not perfectly holy and righteous to his own sense and feeling and to menward by his sanctification,
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Collos. 1. 22, 23. So likewise God did know the stingings and poysonous swellings and sorenesse of his people wounded in the Wildernesse with fiery Serpents;
Colossians 1. 22, 23. So likewise God did know the stingings and poisonous swellings and soreness of his people wounded in the Wilderness with fiery Serpents;
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by making us perfectly holy and righteous from all spot of sinne in the sight of God freely? This being so livelya shadow to teach us the power of the true substance Christ Jesus, O let us hold fast the grace so miraculously fignified,
by making us perfectly holy and righteous from all spot of sin in the sighed of God freely? This being so livelya shadow to teach us the power of the true substance christ jesus, Oh let us hold fast the grace so miraculously signified,
CHAP. V. Wherein other Scriptures Objected, are cleered, and answered. AND first concerning that place Heb. 4. 13. whereat these Objectors doe so much stumble, namely:
CHAP. V. Wherein other Scriptures Objected, Are cleared, and answered. AND First Concerning that place Hebrew 4. 13. whereat these Objectors do so much Stumble, namely:
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That all things are open and naked to Gods eyes, &c. Which without judgement & understanding they hold out like the shield of Achilles strongly against the excellency of free Justification;
That all things Are open and naked to God's eyes, etc. Which without judgement & understanding they hold out like the shield of Achilles strongly against the excellency of free Justification;
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for it being the Apostles scope in all the third and fourth Chapters to exhort the converted Jewes purged and made pure in the sight of God by Christ alone, Heb. 1. 3. unto constancy in faith,
for it being the Apostles scope in all the third and fourth Chapters to exhort the converted Jews purged and made pure in the sighed of God by christ alone, Hebrew 1. 3. unto constancy in faith,
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and threatning and terrifying the hypocrites among them with feare of Gods revenging eye, he tels them throughout the whole Epistle, that if they continue sound in the faith, embracing Christ constantly as their onely high Priest, with the blood of Bulls and Goats, Heb. 9. 13. purging them by himselfe,
and threatening and terrifying the Hypocrites among them with Fear of God's revenging eye, he tells them throughout the Whole Epistle, that if they continue found in the faith, embracing christ constantly as their only high Priest, with the blood of Bulls and Goats, Hebrew 9. 13. purging them by himself,
then God doth behold them, their consciences, their bodies, their soules, their spirits, and all made pure and clean in his sight, it being open and naked in his sight, that Christ hath with that one Sacrifice, made all them that are sanctified to bee in his sight by justification perfect for ever, Heb. 10. 14. But if they be unbeleeving hypocrites, distrusting Christs purifying and clensing them from all their sins in the sight of God,
then God does behold them, their Consciences, their bodies, their Souls, their spirits, and all made pure and clean in his sighed, it being open and naked in his sighed, that christ hath with that one Sacrifice, made all them that Are sanctified to be in his sighed by justification perfect for ever, Hebrew 10. 14. But if they be unbelieving Hypocrites, distrusting Christ purifying and cleansing them from all their Sins in the sighed of God,
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and so all their unbeleefe and hypocrisie (whatsoever they thought of themselves and what faire shew soever they made for a time to others) yea, all their corruption lay open, manifest and naked to his eyes, with whom (in our profession) we have trifling dealing with him who would at length in due time bring it to light,
and so all their unbelief and hypocrisy (whatsoever they Thought of themselves and what fair show soever they made for a time to Others) yea, all their corruption lay open, manifest and naked to his eyes, with whom (in our profession) we have trifling dealing with him who would At length in due time bring it to Light,
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This place being all one in effect with that which Paul more fully exprosseth in another place, Tit. 1. 15. saying, To the pure, (namely, made pure in the sight of God by justification freely) all things are pure; their hearts, their od•sciences, their mindes and all are pure in the sight of God;
This place being all one in Effect with that which Paul more Fully exprosseth in Another place, Tit. 1. 15. saying, To the pure, (namely, made pure in the sighed of God by justification freely) all things Are pure; their hearts, their od•sciences, their minds and all Are pure in the sighed of God;
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because they are made perfectly good trees in the sight of God freely by justification, and then cannot chuse but declare the same to the eyes of men by sanctification.
Because they Are made perfectly good trees in the sighed of God freely by justification, and then cannot choose but declare the same to the eyes of men by sanctification.
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but their inward hearts and consciences are defiled, and all their good and religious workes are manifest and naked, to be in Gods sight abhomination, Hag. 2. 14. Luk. 16. 15. Thus the Apostle giving to all faithfull Ministers a true patterne of right exhortation:
but their inward hearts and Consciences Are defiled, and all their good and religious works Are manifest and naked, to be in God's sighed abomination, Hag. 2. 14. Luk. 16. 15. Thus the Apostle giving to all faithful Ministers a true pattern of right exhortation:
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and thus to divide the Word of God aright, 2 Tim. 2. 15. for how fearefull a thing is it to say that the sins of Gods repenting and justified children lie naked to Gods eyes? and to shew what little sight such objectors have of the horriblenesse of the least sin in the sight of God, is notably expressed by that industrious labourer in the Lords Garden;
and thus to divide the Word of God aright, 2 Tim. 2. 15. for how fearful a thing is it to say that the Sins of God's repenting and justified children lie naked to God's eyes? and to show what little sighed such objectors have of the horribleness of the least since in the sighed of God, is notably expressed by that Industria labourer in the lords Garden;
and also gives us the garment of righteousnesse to cloath us withall in the presence of God, called white rayment, Revel. 3. 18. because our nakednesse, that is sin, makes us more vile in the sight of God,
and also gives us the garment of righteousness to cloth us withal in the presence of God, called white raiment, Revel. 3. 18. Because our nakedness, that is since, makes us more vile in the sighed of God,
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and all their thoughts, words, and deeds, are exceeding good in the sight of God, not to their sense and feeling by the perfection of their Sanctification;
and all their thoughts, words, and Deeds, Are exceeding good in the sighed of God, not to their sense and feeling by the perfection of their Sanctification;
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for so not some are wicked before God (as is here objected) but all are wicked Rom. 4 5. because although that be a good foundation of a godly life, unseperable from Justification, which S. Iohn laies, saying;
for so not Some Are wicked before God (as is Here objected) but all Are wicked Rom. 4 5. Because although that be a good Foundation of a godly life, unseparable from Justification, which S. John lays, saying;
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because the seed of God abideth in him, 1 Ioh. 3. 6, 9. that is he cannot choose but wrestle and strive against all sin both in himselfe and in others, and zealously follow holinesse;
Because the seed of God Abideth in him, 1 John 3. 6, 9. that is he cannot choose but wrestle and strive against all since both in himself and in Others, and zealously follow holiness;
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Tit. 2. 14. Yet this foundation of their sanctification is too weak to make them, & all their thoughts, words, & deeds exceeding good in the sight of God;
Tit. 2. 14. Yet this Foundation of their sanctification is too weak to make them, & all their thoughts, words, & Deeds exceeding good in the sighed of God;
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that is, all the evill of all their thoughts, words, and deeds, and all the imperfections of their Sanctification are mystically, that is, above their reason, sense,
that is, all the evil of all their thoughts, words, and Deeds, and all the imperfections of their Sanctification Are mystically, that is, above their reason, sense,
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are made perfectly holy and righteous from all spot of sinne in the sight of God freely? is not this to bee exceeding good? And this is manifest by the foresaid saying in Titus, To the pure, all things are pure:
Are made perfectly holy and righteous from all spot of sin in the sighed of God freely? is not this to be exceeding good? And this is manifest by the foresaid saying in Titus, To the pure, all things Are pure:
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and feeling, and also to the eyes of others, to the glorifying of God for the same outwardly also, Matth. 5. 16. Hereupon (although this benefit was vailed and lay more hid in his dayes as shall be (further shewed hereafter) yet hereupon (I say) did David in Psalme 139. glory with such comfort and boldnesse in Gods spying out all his wayes;
and feeling, and also to the eyes of Others, to the glorifying of God for the same outwardly also, Matthew 5. 16. Hereupon (although this benefit was veiled and lay more hid in his days as shall be (further showed hereafter) yet hereupon (I say) did David in Psalm 139. glory with such Comfort and boldness in God's spying out all his ways;
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for so to think were Pharisaicall and Papisticall; because of his own righteousnesse of Sanctification and holy walking, hee speaks clean contrary in other places, saying, If thou dost search and marke what is done amisse, O Lord, who might abide it? Psal. 130. 3. And againe;
for so to think were Pharisaical and Papistical; Because of his own righteousness of Sanctification and holy walking, he speaks clean contrary in other places, saying, If thou dost search and mark what is done amiss, Oh Lord, who might abide it? Psalm 130. 3. And again;
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By his righteousnesse of Sanctification and holy walking, shall none living be found righteous, Psal. 143. But hee rejoyced in a glimmering sight of Justification, that he and all his righteousnesse,
By his righteousness of Sanctification and holy walking, shall none living be found righteous, Psalm 143. But he rejoiced in a glimmering sighed of Justification, that he and all his righteousness,
and rising up, and lying down, was made righteous, acceptable and pure in the sight of God, in the righteousnesse that should fully be revealed and exhibited in the Messiah to come;
and rising up, and lying down, was made righteous, acceptable and pure in the sighed of God, in the righteousness that should Fully be revealed and exhibited in the Messiah to come;
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like the sacrifice of Abell, that is excellent in the sight of God, Heb. 11. 4. Thus did Christ testifie of Nathanael, saying, Behold a true Israelite in whom is no guile;
like the sacrifice of Abel, that is excellent in the sighed of God, Hebrew 11. 4. Thus did christ testify of Nathanael, saying, Behold a true Israelite in whom is no guile;
that is, (as the Hebrew phrase signifieth) no sinne, Esay, 53. 9. not by the perfection of his sanctification, although the truth of his sanctification,
that is, (as the Hebrew phrase signifies) no sin, Isaiah, 53. 9. not by the perfection of his sanctification, although the truth of his sanctification,
but by the vertue and power of free Grace by I ustification, and that word of free promise, saying, The iniquity and sinnes of the true Israell shall be sought for,
but by the virtue and power of free Grace by I justification, and that word of free promise, saying, The iniquity and Sins of the true Israel shall be sought for,
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and being of Nathanael under the fig-tree did the Godhead of Christ see a true Israelite in whom was no guile, Ioh. 1. 47. The same is likewise evident in Abraham, that although his rising up,
and being of Nathanael under the Fig tree did the Godhead of christ see a true Israelite in whom was no guile, John 1. 47. The same is likewise evident in Abraham, that although his rising up,
yet (as I said before) God saw them all abolished out of his sight, by his rejoycing in the day of Christ, Iohn 8. 56. whereby God was so farre from seeing Abraham to have one spot or wrinkle of sin,
yet (as I said before) God saw them all abolished out of his sighed, by his rejoicing in the day of christ, John 8. 56. whereby God was so Far from seeing Abraham to have one spot or wrinkle of since,
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and received his prayer for the removing away of judgments from the King Gerar, when the heathen King seemed in that action more sincere, just, and righteous than hee;
and received his prayer for the removing away of Judgments from the King Gerar, when the heathen King seemed in that actium more sincere, just, and righteous than he;
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because even then, though mystically to us, yet truly all his thoughts words, and deeds, all his rising up and lying down, were made perfectly holy and righteous from all spot of sinne in the sight of God freely.
Because even then, though mystically to us, yet truly all his thoughts words, and Deeds, all his rising up and lying down, were made perfectly holy and righteous from all spot of sin in the sighed of God freely.
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although in some more sin than in others, according to that saying, Prov. 21. 27. The sacrifice or prayer of the wicked is abhomination, (when he bringeth it with his good minde) how much more when he bringeth it with a wicked minde? And all because their sins are not abolished out of Gods sight,
although in Some more since than in Others, according to that saying, Curae 21. 27. The sacrifice or prayer of the wicked is abomination, (when he brings it with his good mind) how much more when he brings it with a wicked mind? And all Because their Sins Are not abolished out of God's sighed,
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and so both they and all their best seeming, very holy, sincere, good works are sin, loathsome and abhomination in the sight of God, as these Scriptures further prove, Tit. 1. 15, 16. Hag. 2. 15. Luk. 16. 15. The next place of Scripture much stumbled at, is Ps. 51. 4. where David saith, Against thee only have I sinned and done evill in thy sight.
and so both they and all their best seeming, very holy, sincere, good works Are since, loathsome and abomination in the sighed of God, as these Scriptures further prove, Tit. 1. 15, 16. Hag. 2. 15. Luk. 16. 15. The next place of Scripture much stumbled At, is Ps. 51. 4. where David Says, Against thee only have I sinned and done evil in thy sighed.
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ergo, the children of God are not freely made so perfectly holy and righteous from all spot of sinne in the sight of God, that God sees no sinne in them.
ergo, the children of God Are not freely made so perfectly holy and righteous from all spot of sin in the sighed of God, that God sees no sin in them.
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and rightly distinguishing between the voyce of the Law, and the voyce of the Gospel; between the voyce of Gods children, judging of themselves in their temptations according to their sense and feeling, and their voyce of Faith.
and rightly distinguishing between the voice of the Law, and the voice of the Gospel; between the voice of God's children, judging of themselves in their temptations according to their sense and feeling, and their voice of Faith.
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For in the first of the foresaid places, David being also at that time under the Schoolmastership of the Law, Galat. 4. 1, 2. doth plainly pronounce his dangerous case by the Law,
For in the First of the foresaid places, David being also At that time under the schoolmastership of the Law, Galatians 4. 1, 2. does plainly pronounce his dangerous case by the Law,
For which Augustine maketh this saying all one with that place, that describes our lost state, in the Second to the Ephes. saying, We were by nature the children of wrath, as wel as others.
For which Augustine makes this saying all one with that place, that describes our lost state, in the Second to the Ephesians saying, We were by nature the children of wrath, as well as Others.
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and so are consumed in his wrath. But in the second part of that Psalme, Moses apprehending by faith the restoring of man again by the Messiah to come, doth pray for the performance,
and so Are consumed in his wrath. But in the second part of that Psalm, Moses apprehending by faith the restoring of man again by the Messiah to come, does pray for the performance,
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but that every man hath the benefit, fruit, and experience hereof, according to his faith, Mat. 9. 29. Heb. 11. This is to preach the Gospel, this is to make our feet beautifull in bringing the glad tidings of peace,
but that every man hath the benefit, fruit, and experience hereof, according to his faith, Mathew 9. 29. Hebrew 11. This is to preach the Gospel, this is to make our feet beautiful in bringing the glad tidings of peace,
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And if this difference be not marked in reading the Scripture, and distinctly applied to due persons in preaching, the Law and the Gospel are mixed and confounded together;
And if this difference be not marked in reading the Scripture, and distinctly applied to due Persons in preaching, the Law and the Gospel Are mixed and confounded together;
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and faithfull remembrance for the avoiding of divers inconveniences, is that Treatise in the book of Martyrs, united by English Professors to Scottish Patrick places, concerning the true discerning, right distinguishing,
and faithful remembrance for the avoiding of diverse inconveniences, is that Treatise in the book of Martyrs, united by English Professors to Scottish Patrick places, Concerning the true discerning, right distinguishing,
and fit applying of the Law and the Gospel, to the quite overthrowing of Popery, plainly shewing, that as the Law and the Gospel are joyned together in both the Testaments,
and fit applying of the Law and the Gospel, to the quite overthrowing of Popery, plainly showing, that as the Law and the Gospel Are joined together in both the Testaments,
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therefore doth Christ and the Apostles (as it is there said) much and often supply the part of Moses: And as Christ himselfe untill his death was under the Law, (which Law he came not to break,
Therefore does christ and the Apostles (as it is there said) much and often supply the part of Moses: And as christ himself until his death was under the Law, (which Law he Come not to break,
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but to fulfill) so his S•rmons, for the most part, runne all upon the perfect doctrine and works of the Law, shewing and teaching what we ought to doe by the right Law of justice,
but to fulfil) so his S•rmons, for the most part, run all upon the perfect Doctrine and works of the Law, showing and teaching what we ought to do by the right Law of Justice,
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Blessed are they that are pure in heart, for they shall see God, &c. Mat. 5. Againe, Except yee become as little children, yee shall not enter into the Kingdome of heaven, Mat. 18. Item, Not every one that saith, Lord, Lord,
Blessed Are they that Are pure in heart, for they shall see God, etc. Mathew 5. Again, Except ye become as little children, ye shall not enter into the Kingdom of heaven, Mathew 18. Item, Not every one that Says, Lord, Lord,
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but he that doth the will of my father shall enter into the Kingdome of heaven, Mat. 7. Item, the parable of the unkinde servant justly cast into prison,
but he that does the will of my father shall enter into the Kingdom of heaven, Mathew 7. Item, the parable of the unkind servant justly cast into prison,
for not forgiving his fellow servant, Mat. 18. The casting of the rich glutton into hell fire, Luke 16. Item, He that denieth me before mea, I will deny him before my Father, Luke 12. these with many other such like places revealing sin,
for not forgiving his fellow servant, Mathew 18. The casting of the rich glutton into hell fire, Lycia 16. Item, He that Denieth me before mea, I will deny him before my Father, Lycia 12. these with many other such like places revealing since,
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So then to know when the Law speaketh, and when the Gospel speaketh, and skilfully to discerne the voyce of the one from the voyce of the other, that neither preachers nor hearers take the Law for the Gospel,
So then to know when the Law speaks, and when the Gospel speaks, and skilfully to discern the voice of the one from the voice of the other, that neither Preachers nor hearers take the Law for the Gospel,
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all those places, whether they be read in the old Testament, or in the new, are to be referred to the voice and doctrine of the Gospel: hitherto this witnesse:
all those places, whither they be read in the old Testament, or in the new, Are to be referred to the voice and Doctrine of the Gospel: hitherto this witness:
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But if Preachers neglect this rule, and so taking the Law for the Gospel, and the Gospel for the Law, doe confound them by mixing and mingling them together, either in their essence, or objects, or end;
But if Preachers neglect this Rule, and so taking the Law for the Gospel, and the Gospel for the Law, do confound them by mixing and mingling them together, either in their essence, or objects, or end;
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and yet he complaines of sin in himselfe, and saith, O wretched man that I am, who shall deliver me? ergo, The children of God are not made so perfectly holy and righteous from all spot of sin in the sight of God, that God sees none in them.
and yet he complains of since in himself, and Says, Oh wretched man that I am, who shall deliver me? ergo, The children of God Are not made so perfectly holy and righteous from all spot of since in the sighed of God, that God sees none in them.
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but yet the argument followes not, because it is not Saint Pauls intent in that place, to discribe in what state he and the justified children of God doe stand in the sight of God;
but yet the argument follows not, Because it is not Saint Paul's intent in that place, to describe in what state he and the justified children of God do stand in the sighed of God;
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For hee there describing the battle that is in Gods children betweene the flesh and the spirit, doth shew that whilst they looke into themselves and compare the imperfection of their sanctification with the perfection of the spirituall Law of God, they doe finde and feele no good thing in themselves, but meere wretchednesse:
For he there describing the battle that is in God's children between the Flesh and the Spirit, does show that while they look into themselves and compare the imperfection of their sanctification with the perfection of the spiritual Law of God, they do find and feel no good thing in themselves, but mere wretchedness:
and in the sight of God to be found only in Christ, and in his righteousnesse, Phil. 3. 9. Whereby all those sins and imperfections of their sanctification, that they feele in themselves as a menstruous cloath, are above their sense and feeling utterly abolished out of Gods sight by justification, and they made from all spot of sin perfectly holy and righteous in the sight of God freely.
and in the sighed of God to be found only in christ, and in his righteousness, Philip 3. 9. Whereby all those Sins and imperfections of their sanctification, that they feel in themselves as a menstruous cloth, Are above their sense and feeling utterly abolished out of God's sighed by justification, and they made from all spot of since perfectly holy and righteous in the sighed of God freely.
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Which the Apostle testifies in another place, saying, He that knew no sinne was made sin for us, that we being translated into him might be made the very righteousnesse of God, 2 Cor. 5. 21. this is their state in the sight of God:
Which the Apostle Testifies in Another place, saying, He that knew no sin was made since for us, that we being translated into him might be made the very righteousness of God, 2 Cor. 5. 21. this is their state in the sighed of God:
For indeed (as I said before in the answer to the first objection) what place is there for faith to beleeve that we are thus perfectly holy and righteous in the sight of God,
For indeed (as I said before in the answer to the First objection) what place is there for faith to believe that we Are thus perfectly holy and righteous in the sighed of God,
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if we did not feele the contrary in ourselves? and how may they that are of faith, with faithfull Abraham bee blessed, Galat. 3. 9. if they feele no wretchednesse in themselves, which feeling must continue untill having gotten the victory by faith, they triumph in the experience of Gods truth? And therefore should these objectors not only fixe their eyes upon the battel,
if we did not feel the contrary in ourselves? and how may they that Are of faith, with faithful Abraham be blessed, Galatians 3. 9. if they feel no wretchedness in themselves, which feeling must continue until having got the victory by faith, they triumph in the experience of God's truth? And Therefore should these objectors not only fix their eyes upon the battle,
the Apostle not only giving thanks to God that he was delivered by Christ Rom. 7. 25. but also shewing wherein that victory did consist, both in the cause of it,
the Apostle not only giving thanks to God that he was Delivered by christ Rom. 7. 25. but also showing wherein that victory did consist, both in the cause of it,
yet objectively and passively is fulfilled in us, Rom. 8. 4. whereby above our sense and feeling, we are made perfectly holy and righteous from all spot of sin in the sight of God freely.
yet objectively and passively is fulfilled in us, Rom. 8. 4. whereby above our sense and feeling, we Are made perfectly holy and righteous from all spot of since in the sighed of God freely.
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The next place of Scripture, by which they will seeme to triumph, is 1 Iohn 3. 20. where Saint Iohn saith, If our hearts condemne us (of sinne) God is greater than our hearts, and knowes all things.
The next place of Scripture, by which they will seem to triumph, is 1 John 3. 20. where Saint John Says, If our hearts condemn us (of sin) God is greater than our hearts, and knows all things.
Which objection although I might easily without absurdity put off, with the former distinction betweene Gods knowing and seeing: yet because the true meaning of the Apostle makes strongly for the present truth, which they think by misunderstanding the same to make strongly against it;
Which objection although I might Easily without absurdity put off, with the former distinction between God's knowing and seeing: yet Because the true meaning of the Apostle makes strongly for the present truth, which they think by misunderstanding the same to make strongly against it;
it declares, first, that we are blinde, and see not what an infinite horrible thing the least sinne is in the sight of God, that it cannot be abolished,
it declares, First, that we Are blind, and see not what an infinite horrible thing the least sin is in the sighed of God, that it cannot be abolished,
Secondly, the accusation, terrors, and condemning of conscience for the same shew our unbeleefe, that we doe not truely trust Christ, that he with his blood alone hath made us cleane from all sin in the sight of God,
Secondly, the accusation, terrors, and condemning of conscience for the same show our unbelief, that we do not truly trust christ, that he with his blood alone hath made us clean from all since in the sighed of God,
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not beleeving that by cloathing us with his owne righteousnesse, of unjust he hath made us just, that is, perfectly holy and righteous from all spot of sin in the sight of God freely, whereby all accusation, terrors,
not believing that by clothing us with his own righteousness, of unjust he hath made us just, that is, perfectly holy and righteous from all spot of since in the sighed of God freely, whereby all accusation, terrors,
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for being justified by faith, wee have peace towards God through our Lord Iesus Christ, Rom. 5. 1. Thirdly, by our willing practising of any sin, we are unthankfull for so great benefits literally professed;
for being justified by faith, we have peace towards God through our Lord Iesus christ, Rom. 5. 1. Thirdly, by our willing practising of any since, we Are unthankful for so great benefits literally professed;
But then in the next verse follows the antithesis or contrary description of a true Christian, saying, Beloved, if our conscience doth not condemne us,
But then in the next verse follows the antithesis or contrary description of a true Christian, saying, beloved, if our conscience does not condemn us,
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then it shewes plainly, that in truth you yeeld to Christ the glory of his blood and righteousnesse in making both you and your consciences of unjust just, that is, perfectly holy and righteous from all spot of sinne in the sight of God freely;
then it shows plainly, that in truth you yield to christ the glory of his blood and righteousness in making both you and your Consciences of unjust just, that is, perfectly holy and righteous from all spot of sin in the sighed of God freely;
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as the Apostle testifieth, saying, that the blood of Christ hath made our consciences so cleane, that we are made holy and perfect concerning the conscience, Heb. 9. 9. 14. whereby being once purged with Christs blood, wee have no more conscience of sinne, Heb. 10. 2. 14. that is, no more accusations, terrors,
as the Apostle Testifieth, saying, that the blood of christ hath made our Consciences so clean, that we Are made holy and perfect Concerning the conscience, Hebrew 9. 9. 14. whereby being once purged with Christ blood, we have no more conscience of sin, Hebrew 10. 2. 14. that is, no more accusations, terrors,
because (as it was said before) Being justified by faith, that is, made perfectly holy and righteous from all spot of sinne in the sight of God freely, wee have peace towards God through our Lord Iesus Christ. Whereupon ariseth a threefold boldnesse;
Because (as it was said before) Being justified by faith, that is, made perfectly holy and righteous from all spot of sin in the sighed of God freely, we have peace towards God through our Lord Iesus christ. Whereupon arises a threefold boldness;
because the prayer of a righteous man, that is made perfectly holy and righteous in the sight of God freely, cannot but availe much, I am. 5. 15, 16, 17.
Because the prayer of a righteous man, that is made perfectly holy and righteous in the sighed of God freely, cannot but avail much, I am. 5. 15, 16, 17.
because when we see that the least sin is such an infinite horrible thing in the sight of God, that we must needs be made cleane from all spot of sin in the sight of God,
Because when we see that the least since is such an infinite horrible thing in the sighed of God, that we must needs be made clean from all spot of since in the sighed of God,
Therefore to conclude with S. Iohn, This is the Commandement of all Commandements, that we beleeve in the name or power of Iesus Christ, that of unjust he makes us just, that is, perfectly holy and righteous in the sight of God freely;
Therefore to conclude with S. John, This is the Commandment of all commandments, that we believe in the name or power of Iesus christ, that of unjust he makes us just, that is, perfectly holy and righteous in the sighed of God freely;
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and punished them for the same, 1 Cor. 11. and also in the Churches of Asia, Revelat. 2. and 3. ergo the children of God are not made so perfectly holy and righteous from all spot of sinne in the sight of God freely, that God sees no sin in them:
and punished them for the same, 1 Cor. 11. and also in the Churches of Asia, Revelation 2. and 3. ergo the children of God Are not made so perfectly holy and righteous from all spot of sin in the sighed of God freely, that God sees no since in them:
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in which sense Paul said, that all Asia was turned away from him, 2 Tim. 1. 15. Againe, othersome may bee in the dead generall calling of Christianity of Gods election,
in which sense Paul said, that all Asia was turned away from him, 2 Tim. 1. 15. Again, Othersome may be in the dead general calling of Christianity of God's election,
but not yet effectually called, nor justified, Bearing a name that they live, but they are dead, Revel. 3. 1. Such were they of whom the Apostle speaketh, saying, some have not the knowledge of God, I speak this to your shame, 1 Cor. 15, 34. Such also were the lukewarme Laodiceans, that were not yet cloathed with the white raiment, that their filthy nakednesse do not appeare, whom yet in love,
but not yet effectually called, nor justified, Bearing a name that they live, but they Are dead, Revel. 3. 1. Such were they of whom the Apostle speaks, saying, Some have not the knowledge of God, I speak this to your shame, 1 Cor. 15, 34. Such also were the lukewarm Laodiceans, that were not yet clothed with the white raiment, that their filthy nakedness do not appear, whom yet in love,
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for the Election sake, Christ rebuked, and willed to get on the white garment, that their filthy nakednesse might not appear before him, Revel. 3. 17, 18, 19. Againe, other some although they be justified, and thereby all their sins utterly abolished out of Gods sight;
for the Election sake, christ rebuked, and willed to get on the white garment, that their filthy nakedness might not appear before him, Revel. 3. 17, 18, 19. Again, other Some although they be justified, and thereby all their Sins utterly abolished out of God's sighed;
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yet they finde the fruits, effects, benefits, experience, and comforts of the same, but weakly, according to their weak faith, wherby they are exercised with many crosses,
yet they find the fruits, effects, benefits, experience, and comforts of the same, but weakly, according to their weak faith, whereby they Are exercised with many Crosses,
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and afflictions, to the raising up of their faith to apprehend more fully the Grace of Justification, that hath abolished all their sins out of Gods sight:
and afflictions, to the raising up of their faith to apprehend more Fully the Grace of Justification, that hath abolished all their Sins out of God's sighed:
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such (as it appeares) were those Corinthians, of whom the Apostle speaketh in that eleventh to the Corinthians, saying, For this cause many of you are sick,
such (as it appears) were those Corinthians, of whom the Apostle speaks in that eleventh to the Corinthians, saying, For this cause many of you Are sick,
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such were those few names in Sardis, which had not defiled their garments, that is, they had not mixed and corrupted Free Iustification, whereby they walked with Christ in white, that is, in the glory of the same, for they thereby are worthy, Revel. 3. 4. Such also are those great multitudes of all Nations, spoken of Revel 7. which were cloathed with long white Robes, viz. Of Christ righteousnesse;
such were those few names in Sardis, which had not defiled their garments, that is, they had not mixed and corrupted Free Justification, whereby they walked with christ in white, that is, in the glory of the same, for they thereby Are worthy, Revel. 3. 4. Such also Are those great Multitudes of all nations, spoken of Revel 7. which were clothed with long white Robes, viz. Of christ righteousness;
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And cry with a loud voyce, that is, joyfully and zealously, saying, salvation commeth of our God, that sitteth upon the Throne, and of the Lamb, that is, withdrawing utterly from their works,
And cry with a loud voice, that is, joyfully and zealously, saying, salvation comes of our God, that Sitteth upon the Throne, and of the Lamb, that is, withdrawing utterly from their works,
And againe, I count all things losse, and doe judge them to bee dung, that I may be found in Christ, not having mine own righteousnesse of sanctification, by my walking after the Law, which is but dung; but the righteousnesse which is of God by the faith of Iesus Christ, Philip.
And again, I count all things loss, and do judge them to be dung, that I may be found in christ, not having mine own righteousness of sanctification, by my walking After the Law, which is but dung; but the righteousness which is of God by the faith of Iesus christ, Philip.
that is, they beleeve that the blood of Christ, hath made them in the sight of God from all sin whiter than snow, Psal. 51. 7. and so hath made them perfectly holy and righteous from all spot of sinne in the sight of God freely.
that is, they believe that the blood of christ, hath made them in the sighed of God from all since Whiter than snow, Psalm 51. 7. and so hath made them perfectly holy and righteous from all spot of sin in the sighed of God freely.
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For thus hath Christ washed us from our sins in his blood, Revel. 1. 5. Therefore are these in the presence of the Throne of God, that is, under his most loving and safe protection, Psal. 91. & Ps. 121. And they serve him day and night in his Temple, that is, continually and zealously in his true Church.
For thus hath christ washed us from our Sins in his blood, Revel. 1. 5. Therefore Are these in the presence of the Throne of God, that is, under his most loving and safe protection, Psalm 91. & Ps. 121. And they serve him day and night in his Temple, that is, continually and zealously in his true Church.
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And hee that sitteth in the Throne of power and glory, will dwell among them, that is, will manifest and declare himselfe and his goodnesse among them more and more, Psal. 103. 7. These are they that are absolutely justified;
And he that Sitteth in the Throne of power and glory, will dwell among them, that is, will manifest and declare himself and his Goodness among them more and more, Psalm 103. 7. These Are they that Are absolutely justified;
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yet because it is so much urged, it is not amisse to open this place more fully, that these Objectors may see how carelesly they trifle with the Scriptures;
yet Because it is so much urged, it is not amiss to open this place more Fully, that these Objectors may see how carelessly they trifle with the Scriptures;
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and so take Gods Name in vaine, in alledging, by their ignorance, that so much against the truth, which being throughly marked makes stongly for the truth.
and so take God's Name in vain, in alleging, by their ignorance, that so much against the truth, which being thoroughly marked makes stongly for the truth.
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whereby they cannot choose, but pray thrice, and thrice, and thrice; that is continually groan by the vigor and force of their Evangelicall, continuall, true repentance,
whereby they cannot choose, but pray thrice, and thrice, and thrice; that is continually groan by the vigor and force of their Evangelical, continual, true Repentance,
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yet doth he call them by his Word and Spirit, to see better and better by the eye of faith, that he hath perfectly healed them thereof in his own sight, before they pray;
yet does he call them by his Word and Spirit, to see better and better by the eye of faith, that he hath perfectly healed them thereof in his own sighed, before they pray;
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that is, when thou feelest nothing but weaknesse and infirmitie in thy selfe, then for mee notwithstanding, to make thee sufficiently, and perfectly holy and righteous, from all spot of sin in my sight freely;
that is, when thou Feel nothing but weakness and infirmity in thy self, then for me notwithstanding, to make thee sufficiently, and perfectly holy and righteous, from all spot of since in my sighed freely;
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for if thou hadst no sin in thee to thy sense and feeling, how couldst thou live by faith? and how couldst thou above thy sense and feeling bee made perfectly holy and righteous in my sight, from that which thou hast not? Thus it is plaine, that although God knowes the sin that dwels in his sanctified children,
for if thou Hadst no since in thee to thy sense and feeling, how Couldst thou live by faith? and how Couldst thou above thy sense and feeling be made perfectly holy and righteous in my sighed, from that which thou hast not? Thus it is plain, that although God knows the since that dwells in his sanctified children,
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Which wrought such true contentment in S. Paul, in the midst of all his infirmities, that he cryed out, that hee rejoyced in his infirmities, that this power of Christ in Justification might dwell in him, whereby hee came to feele this Miracle even of contraries to be reconciled together in him;
Which wrought such true contentment in S. Paul, in the midst of all his infirmities, that he cried out, that he rejoiced in his infirmities, that this power of christ in Justification might dwell in him, whereby he Come to feel this Miracle even of contraries to be reconciled together in him;
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Thus having blown over these clouds of their doubts obscuring in their minds the bright Sunne of Free Iustification, arising of the soggy mist of mis-understanding these Scriptures, let us now proceed to the second ranke of objections, as followes.
Thus having blown over these Clouds of their doubts obscuring in their minds the bright Sun of Free Justification, arising of the soggy missed of misunderstanding these Scriptures, let us now proceed to the second rank of objections, as follows.
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yet through little understanding and marking, and lesse practise of the same, not only the Papists (especially pressing the example of David) do greatly stumble, to the overmuch dignifying and extolling of works;
yet through little understanding and marking, and less practice of the same, not only the Papists (especially pressing the Exampl of David) do greatly Stumble, to the overmuch dignifying and extolling of works;
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first, the time of the Law, secondly, the time of Iohn Baptist, and thirdly, the time of the Gospel; the difference whereof is this, that the first time was glorious; the second, more glorious;
First, the time of the Law, secondly, the time of John Baptist, and Thirdly, the time of the Gospel; the difference whereof is this, that the First time was glorious; the second, more glorious;
yesterday, and to day, and the same for ever, Heb. 13. 8. Whereupon David said even in his dayes, That great and glorious things are spoken of thee, thou City of God, Psal. 87. 3. But yet both Christ,
yesterday, and to day, and the same for ever, Hebrew 13. 8. Whereupon David said even in his days, That great and glorious things Are spoken of thee, thou city of God, Psalm 87. 3. But yet both christ,
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but how? or with what vaile? even with the bondage terrors, and legall government, not only of the Ceremoniall Law (as the Papists hold) but also of the morall Law, whereby sinne was severely taken notice of,
but how? or with what veil? even with the bondage terrors, and Legal government, not only of the Ceremonial Law (as the Papists hold) but also of the moral Law, whereby sin was severely taken notice of,
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For they having then but a little glimmering under types, figures, and shadowes of the glory of Free Iustification, and of the other glorious benefits of the Gospel and good things to come, Heb. 10. 1. for supply whereof they were chiefly driven to righteousnesse, with the legall rigour and government, wherein God was eager in all the Old Testament to exact,
For they having then but a little glimmering under types, figures, and shadows of the glory of Free Justification, and of the other glorious benefits of the Gospel and good things to come, Hebrew 10. 1. for supply whereof they were chiefly driven to righteousness, with the Legal rigour and government, wherein God was eager in all the Old Testament to exact,
and extort their good works, and righteous living; to this end, greatly magnifying and extolling, the legall righteousnesse of holy and righteous living;
and extort their good works, and righteous living; to this end, greatly magnifying and extolling, the Legal righteousness of holy and righteous living;
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promising and giving large temporall benefits, whilst they did them, Deut. 28. And not only severely threatning the failers in in them, Levit. 26. but also sharply whipping the disobeyers, being with the same Majestie that he spake unto them ten the Commandments in thundering and lightening; suddenly ready also, to take vengeance on every offence, both upon good and bad, with sterne and horrible punishments.
promising and giving large temporal benefits, while they did them, Deuteronomy 28. And not only severely threatening the failers in in them, Levit. 26. but also sharply whipping the disobeyers, being with the same Majesty that he spoke unto them ten the commandments in thundering and lightning; suddenly ready also, to take vengeance on every offence, both upon good and bad, with stern and horrible punishments.
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Thus was Moses for an unadvised word, not only typically, but also legally and morally strucken with death, that hee entred not into the land of promise;
Thus was Moses for an unadvised word, not only typically, but also legally and morally strucken with death, that he entered not into the land of promise;
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hence came their Captivities, and carrying away into Babilon: Hence came their terrible Famines, whereby the mothers were driven to eat their own children;
hence Come their Captivities, and carrying away into Babylon: Hence Come their terrible Famines, whereby the mother's were driven to eat their own children;
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And againe, Rom. 8. 15. Ye have not received the spirit of bondage to feare again. Yea God kept the people of the Old Testament under this bondage of feare with such severity, that the Manichees and othes Heriticks fondly conceited upon the same, that there were two Gods, one of the Old Testament, that governed the people in rigorousnesse;
And again, Rom. 8. 15. You have not received the Spirit of bondage to Fear again. Yea God kept the people of the Old Testament under this bondage of Fear with such severity, that the manichees and Oaths Heretics fondly conceited upon the same, that there were two God's, one of the Old Testament, that governed the people in rigorousness;
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Secondly to make them by the burthen hereof to groan for the comming of the Messiah, that should freely cloath them with that perfect righteousnes, which as the Apostle saith, Rom. 3. 21. Was witnessed in that Law;
Secondly to make them by the burden hereof to groan for the coming of the Messiah, that should freely cloth them with that perfect righteousness, which as the Apostle Says, Rom. 3. 21. Was witnessed in that Law;
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namely, that the Law executed with such severitie was the Jewes Schoolmaster to drive them to Christ, that they might be made righteous by faith. Hence it was, that although they were the true children of God,
namely, that the Law executed with such severity was the Jews Schoolmaster to drive them to christ, that they might be made righteous by faith. Hence it was, that although they were the true children of God,
and of the worth of their spirituall treasures (as little children, and Wards know not the worth of their rich lands and inheritance) but saw them darkly as things a farre off, Heb. 11. 13. it being true that a learned Dispenser of Gods Mysteries saith:
and of the worth of their spiritual treasures (as little children, and Wards know not the worth of their rich Lands and inheritance) but saw them darkly as things a Far off, Hebrew 11. 13. it being true that a learned Dispenser of God's Mysteres Says:
So these (as the Apostle saith) Received not the promises, Heb. 11. 13. but (as it were) little pittances of their riches outwardly, administred unto them under shadows, types,
So these (as the Apostle Says) Received not the promises, Hebrew 11. 13. but (as it were) little pittances of their riches outwardly, administered unto them under shadows, types,
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and figures, of the blood of Buls, and Goats, which were not able to make them perfect concerning the conscience, Heb. 9. 9. and therefore were faine to be renewed every yeer, Heb. 10. 1, 2, 4, 11. Because the Old Testament made nothing perfect, Heb. 7. 19. That being likewise true, that the foresaid Dispenser of Gods Mysteries, saith, That the store of heavenly riches, whereof there is offered unto us in the Gospel, a more plentifull enjoying, they did but a little sip of it.
and figures, of the blood of Bulls, and Goats, which were not able to make them perfect Concerning the conscience, Hebrew 9. 9. and Therefore were feign to be renewed every year, Hebrew 10. 1, 2, 4, 11. Because the Old Testament made nothing perfect, Hebrew 7. 19. That being likewise true, that the foresaid Dispenser of God's Mysteres, Says, That the store of heavenly riches, whereof there is offered unto us in the Gospel, a more plentiful enjoying, they did but a little sip of it.
So they were under such severitie of the Law, that if they did (as I said before) but step a little awry, they had the Law as a Schoolmaster that took notice of their sins,
So they were under such severity of the Law, that if they did (as I said before) but step a little awry, they had the Law as a Schoolmaster that took notice of their Sins,
as a Schoolmaster doth children to vertuous education, Galath. 4. 1. But to them that object that David and Daniel, and the Prophets, were not little children to us,
as a Schoolmaster does children to virtuous education, Galatians. 4. 1. But to them that Object that David and daniel, and the prophets, were not little children to us,
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yet we deny that they were so endued with the spirit of freedome and assuredness, that they did not in some part feele both feare and bondage by the Law;
yet we deny that they were so endued with the Spirit of freedom and assuredness, that they did not in Some part feel both Fear and bondage by the Law;
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But also to men shut up in prison, and to servants under an hard Apprenticeship, eagerly longing for their freedome by the comming of Christ, that might fully reveale the making them perfectly holy and righteous from all spot of sin in the sight of God freely, Galath.
But also to men shut up in prison, and to Servants under an hard Apprenticeship, eagerly longing for their freedom by the coming of christ, that might Fully reveal the making them perfectly holy and righteous from all spot of since in the sighed of God freely, Galatians.
and more like malefactors in prison, than sonnes and heires of such glorious benefits, as is the fulnesse of Free Iustification. And such were the children of the Old Testament.
and more like malefactors in prison, than Sons and Heirs of such glorious benefits, as is the fullness of Free Justification. And such were the children of the Old Testament.
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for although he revealed sinne terribly by the Law, so that the Scribes and Pharises that thought themselves so holy and righteous were glad to be washed of him;
for although he revealed sin terribly by the Law, so that the Scribes and Pharisees that Thought themselves so holy and righteous were glad to be washed of him;
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for you may behold and see among you the Lambe of God that taketh away the sinne of the world, Iohn 1. 29. Whereupon although Iohn came short of two points that made the ministery of all the former Prophets very glorious;
for you may behold and see among you the Lamb of God that Takes away the sin of the world, John 1. 29. Whereupon although John Come short of two points that made the Ministry of all the former prophets very glorious;
yet so glorious was his ministery that among all the Prophets borne of women, arose not a greater Prophet and Minister than Iohn: because by his pointing to the Messiah now come and present;
yet so glorious was his Ministry that among all the prophets born of women, arose not a greater Prophet and Minister than John: Because by his pointing to the Messiah now come and present;
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he did not only preach and seale by baptisme a fuller exhibiting of the glory of free Iustification; but thereby also the former legall severity that then lay upon the children of God and the school-masterlike governement began to slacke and cease:
he did not only preach and seal by Baptism a fuller exhibiting of the glory of free Justification; but thereby also the former Legal severity that then lay upon the children of God and the school-masterlike government began to slack and cease:
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but of any satisfaction or punishment we read not, no not when the ungratefull Samaritans (though afterwards converted) refusing to receive Christ, Iames & Iohn would in a legall rigour have had fire to come downe from heaven to consume them,
but of any satisfaction or punishment we read not, no not when the ungrateful Samaritans (though afterwards converted) refusing to receive christ, James & John would in a Legal rigour have had fire to come down from heaven to consume them,
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first, because the upshot and fulnesse of all punishment of all the sinnes of the Elect was now going to be acted and executed in the death of Christ upon the Crosse, drowning all punishments and Schoole-master-like whippings inflicted in former times.
First, Because the upshot and fullness of all punishment of all the Sins of the Elect was now going to be acted and executed in the death of christ upon the Cross, drowning all punishments and Schoole-master-like whippings inflicted in former times.
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And secondly, because the Bride that was a childe before, and under the rod, now the fulnesse of time being come, Galat. 4. 4. was as one growne to full age, no longer under a schoole-master,
And secondly, Because the Bride that was a child before, and under the rod, now the fullness of time being come, Galatians 4. 4. was as one grown to full age, no longer under a Schoolmaster,
but preparing to attire herselfe in the wedding-garment of that righteousnesse, which her Bridegroome had now actually wrought, Mat. 3. Herein to marry her unto himselfe in righteousnesse for ever.
but preparing to attire herself in the Wedding garment of that righteousness, which her Bridegroom had now actually wrought, Mathew 3. Herein to marry her unto himself in righteousness for ever.
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Hos. 2. 29. And this expiring of the schoole-master-like whippings vailing and darkening free justification, Christ himselfe testifieth, saying, The Law and the Prophets prophecied untill Iohn:
Hos. 2. 29. And this expiring of the schoole-master-like whippings vailing and darkening free justification, christ himself Testifieth, saying, The Law and the prophets prophesied until John:
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since that time, the Kingdome of God is preached, and every man presseth into it, Luke 16. 16. Matth. 11. 13. for what was the prophecying of the Law,
since that time, the Kingdom of God is preached, and every man Presseth into it, Lycia 16. 16. Matthew 11. 13. for what was the prophesying of the Law,
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this was the prophecying of the Law untill Iohn being the meere schoole-master-like government that ceased with Iohn: which the Apostle to the Galat. testifieth more fully, saying, But after that faith (that is Christ the object of faith) is come, we are no longer under a Schoole-master, Galat. 3. 25. upon which words of the Apostle, the exposition of the learned Interpreters is worth the marking, saying thus, Iam Paedagogii munus expirâsse, nec locum ampliùs habere, diseriè affirmat:
this was the prophesying of the Law until John being the mere schoole-master-like government that ceased with John: which the Apostle to the Galatians Testifieth more Fully, saying, But After that faith (that is christ the Object of faith) is come, we Are no longer under a Schoolmaster, Galatians 3. 25. upon which words of the Apostle, the exposition of the learned Interpreters is worth the marking, saying thus, Iam Paedagogii munus expirâsse, nec locum ampliùs habere, diseriè Affirmative:
Not but that the Law is to be preached, (as hereafter shall bee further shewed) but that the former legall whippings of the old people of God under the old Testament, driving them as little children to obedience by feare, thereby vailing and darkening free justification, was now expired and ended;
Not but that the Law is to be preached, (as hereafter shall be further showed) but that the former Legal whippings of the old people of God under the old Testament, driving them as little children to Obedience by Fear, thereby vailing and darkening free justification, was now expired and ended;
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as under a schoolmasters ferula: But Christ being exhibited and come, now being by faith growne to full age, wee are under the schoolemastership of the Law no more;
as under a Schoolmasters ferula: But christ being exhibited and come, now being by faith grown to full age, we Are under the schoolemastership of the Law no more;
After this manner doth the Apostle lay forth not only the use of the Law, but also shewes, why it ought to bee but for a time: hitherto these witnesses.
After this manner does the Apostle lay forth not only the use of the Law, but also shows, why it ought to be but for a time: hitherto these Witnesses.
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Now when the rising Solis Iustitiae of the Sun of righteousnesse had dispelled the mist of this pedagogie, Iohn Baptist being filled with joy in hearing the voyce of the Bridegroome began so to open the Kingdome of Heaven by preaching,
Now when the rising Solis Iustitiae of the Sun of righteousness had dispelled the missed of this pedagogy, John Baptist being filled with joy in hearing the voice of the Bridegroom began so to open the Kingdom of Heaven by preaching,
and sealing by Baptisme such a cleere manifestation of free justification; that not only unperfect Apollos, that knew but the Baptisme of Iohn only, became servent,
and sealing by Baptism such a clear manifestation of free justification; that not only unperfect Apollos, that knew but the Baptism of John only, became servient,
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and zealous in the way of the Lord, Acts 18. 25. but also many others were so replenished with joy and zeale, that they even pressed with violence into the Kingdome of Heaven and the violent tooke it by force, Mat. 11. 11, 12. And such were the children of the middle time, in the time of Iohn Baptist.
and zealous in the Way of the Lord, Acts 18. 25. but also many Others were so replenished with joy and zeal, that they even pressed with violence into the Kingdom of Heaven and the violent took it by force, Mathew 11. 11, 12. And such were the children of the middle time, in the time of John Baptist.
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But now thirdly, the third time from which Christ groaned out his blood and life upon the Crosse, crying out, it is finished, Iohn 19. 30. namely, that both Culpa the sinne it selfe,
But now Thirdly, the third time from which christ groaned out his blood and life upon the Cross, crying out, it is finished, John 19. 30. namely, that both Culpa the sin it self,
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and reatus the guilt, and poena the punishment, and all, by the full exhibiting of the wedding-garment, by this infinite meanes of his owne death upon the crosse, are so utterly and infinitly abolished,
and Rheatus the guilt, and poena the punishment, and all, by the full exhibiting of the Wedding garment, by this infinite means of his own death upon the cross, Are so utterly and infinitely abolished,
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yea, as the Apostle saith, Exceeding in glory, 2 Cor. 3. 9. 10, 11. For now is fulfilled and finished that Prophecy of Zechary saying, In that day there shall bee a fountaine opened to wash away sinne and uncleanesse.
yea, as the Apostle Says, Exceeding in glory, 2 Cor. 3. 9. 10, 11. For now is fulfilled and finished that Prophecy of Zechariah saying, In that day there shall be a fountain opened to wash away sin and uncleanness.
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then at that day of Christs death, the full flowing fountaine of Christs blood should so abundantly wash them cleane from all their sins, that they should, from all their uncleanesse, be made in the sight of God whiter than snow. Now is fulfilled and finished that Prophecy of Daniel, saying, Seventy weekes are determined upon thy people to finish transgressions,
then At that day of Christ death, the full flowing fountain of Christ blood should so abundantly wash them clean from all their Sins, that they should, from all their uncleanness, be made in the sighed of God Whiter than snow. Now is fulfilled and finished that Prophecy of daniel, saying, Seventy weeks Are determined upon thy people to finish transgressions,
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yet, the full fountaine and flowing streame of them were after those seventy weekes of yeares, at the death of Christ poured out upon the holy City of Gods Church, in a more excellent manner,
yet, the full fountain and flowing stream of them were After those seventy weeks of Years, At the death of christ poured out upon the holy city of God's Church, in a more excellent manner,
And this the Prophet Ieremie also testifieth to be proper to the time of Christ, saying thus, in those daies, and at that time, saith the Lord, the iniquity of Israel shall be sought for, but there shall be None.
And this the Prophet Ieremie also Testifieth to be proper to the time of christ, saying thus, in those days, and At that time, Says the Lord, the iniquity of Israel shall be sought for, but there shall be None.
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Hence come those mighty voyces of the dispensers of Gods mysteries before set downe, full of spirituall Majesty and glory, passing the Ministery of Iohn Baptist: Namely,
Hence come those mighty voices of the dispensers of God's Mysteres before Set down, full of spiritual Majesty and glory, passing the Ministry of John Baptist: Namely,
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first of Luther, saying, And that there is no more sinne in the Church since Christ now reigneth, (marke here is the, third time specified, since Christ now reigneth) wee daily confesse in the Apostles Creed, when we say, I believe that there is an holy Church:
First of Luther, saying, And that there is no more sin in the Church since christ now Reigneth, (mark Here is the, third time specified, since christ now Reigneth) we daily confess in the Apostles Creed, when we say, I believe that there is an holy Church:
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But faith only sees this, &c. So likewise doth Calvin magnifie this third time, saying, Now therefore under the new Testament, God doth not so much as remember our sins,
But faith only sees this, etc. So likewise does calvin magnify this third time, saying, Now Therefore under the new Testament, God does not so much as Remember our Sins,
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Otherwise the Prophet should say in vaine, or to no purpose, that this should be the benefit and glory of the new Testament, that God will not so much as remember our sins any more, Ierem. 31. 34. Hence from the glory of this third time is that saying of Luther; That whosoever have not confidence in this one point, that his sins are so perfectly taken away and utterly abolished out of Gods sight,
Otherwise the Prophet should say in vain, or to no purpose, that this should be the benefit and glory of the new Testament, that God will not so much as Remember our Sins any more, Jeremiah 31. 34. Hence from the glory of this third time is that saying of Luther; That whosoever have not confidence in this one point, that his Sins Are so perfectly taken away and utterly abolished out of God's sighed,
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And what should I stand to recite any more of the witnesses of the glory of free justification before set down, seeing as one saith of Luthers speeches,
And what should I stand to recite any more of the Witnesses of the glory of free justification before Set down, seeing as one Says of Luthers Speeches,
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and mighty voyces of free justification, full of spirituall Majesty, describing the glory of this third time, which Saint Paul saith, doth exceed in glory, and wherein (as Calvin truely saith) the least Minister doth now in his Ministery excell and passe Iohn Baptist,
and mighty voices of free justification, full of spiritual Majesty, describing the glory of this third time, which Saint Paul Says, does exceed in glory, and wherein (as calvin truly Says) the least Minister does now in his Ministry excel and pass John Baptist,
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Thirdly, in such glorious effects ensuing the same, that the very Angels stand in admiration (NONLATINALPHABET) at the glories that follow upon those actuall sufferings of the Son of God.
Thirdly, in such glorious effects ensuing the same, that the very Angels stand in admiration () At the Glories that follow upon those actual sufferings of the Son of God.
For now the vaile of the Paedagogie before mentioned, is rent into two pieces from the top to the bottome, Mat. 27. 51. Now the way to the holy of holyes, before shut up, is gloriously opened, Heb. 9. 8. Now the Queen comes forth, cloathed with the vesture of gold of Ophire, being all glorious within, Psal. 45. 9. 13. and enters with joy and gladnesse into the Kings palace, verse 15. that is, into the Kingdome of heaven here set up on earth by Christ, which is the joyfull glorious time and state now under the Gospel, Mat. 11. 11, 12. which Kingdome of heaven is this glorious new-revealed righteousnesse, and peace, and joy in the holy Ghost, unspeakable and glorious, Rom. 14. 17. 1 Pet. 1. 8. Now this Queen makes her children Princes in all lands, Psal: 45. 16. Revel. 1. 6. Now appeares the great wonder in heaven, a woman cloathed with the Sun,
For now the veil of the Pedagogy before mentioned, is rend into two Pieces from the top to the bottom, Mathew 27. 51. Now the Way to the holy of holies, before shut up, is gloriously opened, Hebrew 9. 8. Now the Queen comes forth, clothed with the vesture of gold of ophir, being all glorious within, Psalm 45. 9. 13. and enters with joy and gladness into the Kings palace, verse 15. that is, into the Kingdom of heaven Here Set up on earth by christ, which is the joyful glorious time and state now under the Gospel, Mathew 11. 11, 12. which Kingdom of heaven is this glorious new-revealed righteousness, and peace, and joy in the holy Ghost, unspeakable and glorious, Rom. 14. 17. 1 Pet. 1. 8. Now this Queen makes her children Princes in all Lands, Psalm: 45. 16. Revel. 1. 6. Now appears the great wonder in heaven, a woman clothed with the Sun,
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Now we see, the Bride that was before a child, and under the rod, must not now if she chance to tread her foot a little awry, have the rod brought forth againe to whip her being a Bride and a Queen, and in her marriage attire,
Now we see, the Bride that was before a child, and under the rod, must not now if she chance to tread her foot a little awry, have the rod brought forth again to whip her being a Bride and a Queen, and in her marriage attire,
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and wedding-garments, Revel. 19. 7, 8, 9. Now the heires that were before haeredes pupilli, heires in their non-age, are now become haeredes adulti & emancipati; that is, come to their full age,
and wedding-garments, Revel. 19. 7, 8, 9. Now the Heirs that were before haeredes pupilli, Heirs in their nonage, Are now become haeredes adulti & emancipati; that is, come to their full age,
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because we have (as the learned interpreters shew• received Ius Adultorum, consisting in a threefold prerogative, contrary to the three former infirmities of heires in their non-age: as
Because we have (as the learned Interpreters shew• received Just Adultorum, consisting in a threefold prerogative, contrary to the three former infirmities of Heirs in their nonage: as
First we are more capable to conceive by the death of Christ, & of ripe understanding to understand thereby, the greatnesse of the rich treasures of the Gospel (if preachers be faithfull to lay out the worth and glory of the same) as S. Paul said;
First we Are more capable to conceive by the death of christ, & of ripe understanding to understand thereby, the greatness of the rich treasures of the Gospel (if Preachers be faithful to lay out the worth and glory of the same) as S. Paul said;
that it is meet that the presence of Christ should have this excellency of prerogative, that from it should arise the cleere revealing of the glory of the heavenly mysteries, whereby we attaine in a manner into the secret closets of heaven.
that it is meet that the presence of christ should have this excellency of prerogative, that from it should arise the clear revealing of the glory of the heavenly Mysteres, whereby we attain in a manner into the secret closets of heaven.
And therefore for this first prerogative is the joyfull exclamation of Christ very patheticall, worthy greater marking and better feeling and experience in our hearts;
And Therefore for this First prerogative is the joyful exclamation of christ very pathetical, worthy greater marking and better feeling and experience in our hearts;
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The second priviledge is, That we are emancipati, freed from that schoolmaster-like government, and paedagogicall whippings that held the old people of God in bondage and feare, like children and servants:
The second privilege is, That we Are emancipati, freed from that schoolmaster-like government, and paedagogicall whippings that held the old people of God in bondage and Fear, like children and Servants:
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The Apostle plainly testifying that the Law was a schoolmaster to drive to Christ, that we might be made perfectly holy and righteous in the sight of God freely by faith;
The Apostle plainly testifying that the Law was a Schoolmaster to drive to christ, that we might be made perfectly holy and righteous in the sighed of God freely by faith;
whereupon Calvin truly saith, that whereas the old people had but a sip of the treasures of the Gospel, there is offered unto us now in the Gospel such a plentifull enjoying of the same, that for the inestimable flowing store of those riches exhibited to us, it is now not without cause said, that at Christs coming, the heavenly Kingdome of God, called the Kingdome of heaven, is here erected in earth;
whereupon calvin truly Says, that whereas the old people had but a sip of the treasures of the Gospel, there is offered unto us now in the Gospel such a plentiful enjoying of the same, that for the inestimable flowing store of those riches exhibited to us, it is now not without cause said, that At Christ coming, the heavenly Kingdom of God, called the Kingdom of heaven, is Here erected in earth;
because the children of God are hereby entred into a fuller fruition of all the unsearchable riches of the Gospel, which the very Angels desire to look into:
Because the children of God Are hereby entered into a fuller fruition of all the unsearchable riches of the Gospel, which the very Angels desire to look into:
whereby being mounted upon the chariot of the Gospel, running upon these foure wheeles: First, Wisedome; Secondly, Righteousnesse; Thirdly, Sanctification;
whereby being mounted upon the chariot of the Gospel, running upon these foure wheels: First, Wisdom; Secondly, Righteousness; Thirdly, Sanctification;
and these are the true and naturall children of faith. And thus doth this third time, viz. of the Gospel, excell both the other times, and exceed in glory:
and these Are the true and natural children of faith. And thus does this third time, viz. of the Gospel, excel both the other times, and exceed in glory:
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how shall not the ministration of righteousnesse, that is this third time, fully exhibiting the righteousnesse of Christ, making the children of God perfectly holy and righteous from all spot of sin in the sight of God freely, much more exceed in glory? changing us into the same image from glory to glory 2 Cor. 3. 7, 8, 9, 10. And thus the least minister in this kingdome of heaven here upon earth, by laying out and administring these full treasures of the Gospel, is greater than Iohn Baptist, Mat. 11. 11. upon which place the faithfull Expositors say faithfully thus:
how shall not the ministration of righteousness, that is this third time, Fully exhibiting the righteousness of christ, making the children of God perfectly holy and righteous from all spot of since in the sighed of God freely, much more exceed in glory? changing us into the same image from glory to glory 2 Cor. 3. 7, 8, 9, 10. And thus the least minister in this Kingdom of heaven Here upon earth, by laying out and administering these full treasures of the Gospel, is greater than John Baptist, Mathew 11. 11. upon which place the faithful Expositors say faithfully thus:
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Magnitudo haec ad docendi munus refertur, &c. that is, this greatnesse of the least Minister above Iohn Baptist is to be referred to the office of teaching:
Magnitudo haec ad docendi munus refertur, etc. that is, this greatness of the least Minister above John Baptist is to be referred to the office of teaching:
But alas, herein, not only the Papists stumble (as I said at the beginning of this chapter) building upon Davids sharp punishment after he was forgiven,
But alas, herein, not only the Papists Stumble (as I said At the beginning of this chapter) building upon Davids sharp punishment After he was forgiven,
And surely the Apples and Nuts, and Cakes, and the rod of temporall punishments, with which (as they themselves do write) God did govern that first people,
And surely the Apples and Nuts, and Cakes, and the rod of temporal punishments, with which (as they themselves do write) God did govern that First people,
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much lesse doe we lay out the glory of the third time, that doth exceed in glory. But contrariwise, wee slide back to the legall teaching of the Old Testament, from which we not understanding the intent of God in such high commending,
much less doe we lay out the glory of the third time, that does exceed in glory. But contrariwise, we slide back to the Legal teaching of the Old Testament, from which we not understanding the intent of God in such high commending,
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and doe make it our common and chiefest manner of teaching, only a little as the old Prophets did, to glance at Free Iustification, mercy and grace in generall termes;
and do make it our Common and chiefest manner of teaching, only a little as the old prophets did, to glance At Free Justification, mercy and grace in general terms;
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For they have the effect of the Law written in their hearts accusing them with fear of punishment for their evill doings; and excusing them with hope of speeding well for their well doings: this kinde of teaching the people do like and applaud as agreeing with that light of nature:
For they have the Effect of the Law written in their hearts accusing them with Fear of punishment for their evil doings; and excusing them with hope of speeding well for their well doings: this kind of teaching the people do like and applaud as agreeing with that Light of nature:
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but what comes hereof? truly wee sow up againe (in respect of the former Pedagogie of the morall Law) the vaile that was rent in two pieces, from the top to the bottome:
but what comes hereof? truly we sow up again (in respect of the former Pedagogy of the moral Law) the veil that was rend in two Pieces, from the top to the bottom:
we bring back the full grown heir to Schoole again to be whipped of his School-master, contrary to the expresse doctrine and direction of the holy Ghost, saying, that after faith is come, wee are no longer under a Schoolmaster, Gal. 3. 25. And if wee doe not pull off the wedding-garment over the Brides head;
we bring back the full grown heir to School again to be whipped of his Schoolmaster, contrary to the express Doctrine and direction of the holy Ghost, saying, that After faith is come, we Are no longer under a Schoolmaster, Gal. 3. 25. And if we do not pull off the Wedding garment over the Brides head;
according to that old true saying: nitimur in vetitum semper, cupimusque negata; wee rush the faster into things forbidden, and alwayes desire the things denied us.
according to that old true saying: nitimur in vetitum semper, cupimusque negata; we rush the faster into things forbidden, and always desire the things denied us.
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which nothing but the seeing of the bounty of God in these riches freely bestowed, with the excellency and unsearchable worth and glory of them powerfully preached with joy and zeale, can effect and bring to passe.
which nothing but the seeing of the bounty of God in these riches freely bestowed, with the excellency and unsearchable worth and glory of them powerfully preached with joy and zeal, can Effect and bring to pass.
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and thereupon to traduce, calumniate, and to persecute them, that use these sayings testified by the learned, to be but speeches full of spirituall majestie and glory; this is farre worse:
and thereupon to traduce, calumniate, and to persecute them, that use these sayings testified by the learned, to be but Speeches full of spiritual majesty and glory; this is Far Worse:
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let us (as the best remedy) annoint our eyes with eye-salve, that so with the Eagles brood, wee may look more directly upon the glorious beames of the Snnne of Righteousnesse, lest failing hereof, we beat length cast downe out of the Eagles nest, as a bastard brood.
let us (as the best remedy) anoint our eyes with eyesalve, that so with the Eagles brood, we may look more directly upon the glorious beams of the Snnne of Righteousness, lest failing hereof, we beatrice length cast down out of the Eagles nest, as a bastard brood.
and yet now sees none in us? but that the weakest capacity may not stumble at this phrase of the learned, expressing the glory of free justification, I will for the weaker memory make all, that hath been spoken of this point, cleere and manifest by a breefe and plaine antithesis thus:
and yet now sees none in us? but that the Weakest capacity may not Stumble At this phrase of the learned, expressing the glory of free justification, I will for the Weaker memory make all, that hath been spoken of this point, clear and manifest by a brief and plain antithesis thus:
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as the vaile is removed away, and the glory that we are made perfectly holy and righteous from all spot of sin in the sight of God freely, is fully revealed and fully manifested, Zachar. 13. 1. Dan. 9. 24. Ierem. 50. 20. 1 Iohn 1, 7. Hebr. 10. 14. 17, 18.
as the veil is removed away, and the glory that we Are made perfectly holy and righteous from all spot of since in the sighed of God freely, is Fully revealed and Fully manifested, Zachar 13. 1. Dan. 9. 24. Jeremiah 50. 20. 1 John 1, 7. Hebrew 10. 14. 17, 18.
Secondly, God saw sin in them, as they were haeredes pupulli, children that had need of the rod by reason of their non-age, Galat. 4. 1, 2, 3. but he sees none in us,
Secondly, God saw since in them, as they were haeredes pupulli, children that had need of the rod by reason of their nonage, Galatians 4. 1, 2, 3. but he sees none in us,
as we after faith is come, that we are made perfectly holy and righteous from all spot of sin in the sight of God freely, are no longer under a Schoolemaster, Gal. 3. 25.
as we After faith is come, that we Are made perfectly holy and righteous from all spot of since in the sighed of God freely, Are no longer under a Schoolmaster, Gal. 3. 25.
as we being perfectly purified with Christs blood actually and fully exhibited, Hebr. 9. 13. 14. Have no more conscience of sin, Heb. 10. 1, 2. 14. 22.
as we being perfectly purified with Christ blood actually and Fully exhibited, Hebrew 9. 13. 14. Have no more conscience of since, Hebrew 10. 1, 2. 14. 22.
Fithly, God saw sin in them, as they were come unto the Mount burning with fire, and to darknesse and blacknesse and tempest, Heb. 12. 18. 21. but he sees none in us,
Filthy, God saw since in them, as they were come unto the Mount burning with fire, and to darkness and blackness and tempest, Hebrew 12. 18. 21. but he sees none in us,
as we are come to Mount Zion, and to the City of the living God, and to the celestiall Jerusalem, Heb. 12. 22, 23, 24. Sixthly, God saw sin in them, as being under the time of the Law, and spirit of bondage to feare:
as we Are come to Mount Zion, and to the city of the living God, and to the celestial Jerusalem, Hebrew 12. 22, 23, 24. Sixthly, God saw since in them, as being under the time of the Law, and Spirit of bondage to Fear:
but he sees none in us, as we are under the time of the Gospel and spirit of joy and love, that casteth out that feare, Rom. 8. 15. 1 Ioh. 4. 18. Seventhly, God saw sin in them, as their Prophets and Teachers being lesser than Iohn Baptist, came not preaching and opening the Kingdome of Heaven;
but he sees none in us, as we Are under the time of the Gospel and Spirit of joy and love, that Cast out that Fear, Rom. 8. 15. 1 John 4. 18. Seventhly, God saw since in them, as their prophets and Teachers being lesser than John Baptist, Come not preaching and opening the Kingdom of Heaven;
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but he sees none in us, as the least of our Prophets and Teachers being in their Ministery greater then Iohn Baptist, doe bring us fully into the Kingdome of Heaven, Matth. 11. 11. Luke 16. 16. Which Kingdome of Heaven is not meat not drink, much lesse sin and punishment,
but he sees none in us, as the least of our prophets and Teachers being in their Ministry greater then John Baptist, do bring us Fully into the Kingdom of Heaven, Matthew 11. 11. Luke 16. 16. Which Kingdom of Heaven is not meat not drink, much less since and punishment,
but righteousnesse and peace, and joy in the holy Ghost, Rom. 14. 17. Eightly, God saw sin in them, as they were under the Old Testament, that made nothing perfect;
but righteousness and peace, and joy in the holy Ghost, Rom. 14. 17. Eighth, God saw since in them, as they were under the Old Testament, that made nothing perfect;
and makes us perfect, Heb. 7. 19. and 8. 6. and 10. 1, 2. 14. and 11. 39, 40. All which is worthily expressed by that Reverend Iewel of England, saying thus, Our elder Fathers in the Old Testament were under a Schoolemaster,
and makes us perfect, Hebrew 7. 19. and 8. 6. and 10. 1, 2. 14. and 11. 39, 40. All which is worthily expressed by that Reverend Jewel of England, saying thus, Our elder Father's in the Old Testament were under a Schoolmaster,
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Our elder Fathers in the Old Testament, had only a dimme candle to guide their feet, we have the bright Sun Beames (O wonderfull difference:) They had only the greene blade of the corne, we have the plentifull encrease,
Our elder Father's in the Old Testament, had only a dim candle to guide their feet, we have the bright Sun Beams (Oh wonderful difference:) They had only the green blade of the corn, we have the plentiful increase,
O that our tongues were untied, and our lips touched with the burning coale from the Altar Christ, that we might layout the worth and glory of these things,
Oh that our tongues were untied, and our lips touched with the burning coal from the Altar christ, that we might layout the worth and glory of these things,
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then should we make our feete beautifull, by bringing these glad tidings of peace, and these glad tidings of good things, not confounding but truely distinguishing betweene the glory of the Old Testament,
then should we make our feet beautiful, by bringing these glad tidings of peace, and these glad tidings of good things, not confounding but truly distinguishing between the glory of the Old Testament,
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when he said, the Law and the Prophets are unto Iohn, and that from thence forth the Kingdome of heaven (that is, the fulnesse of the treasures of the Gospel) is preached, and every man presseth into it, Luke 16. 16.
when he said, the Law and the prophets Are unto John, and that from thence forth the Kingdom of heaven (that is, the fullness of the treasures of the Gospel) is preached, and every man Presseth into it, Lycia 16. 16.
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Ergo, they are not with the wedding garment of Christs righteousnesse made so perfectly holy and righteous from all spot of sin in the sight of God freely, that God sees no sin in them.
Ergo, they Are not with the wedding garment of Christ righteousness made so perfectly holy and righteous from all spot of since in the sighed of God freely, that God sees no since in them.
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and the rest that follow after) is a Papisticall cavill, much pressed by them also, to prove that the Justified children of God are not made both from culpa the sin,
and the rest that follow After) is a Papistical cavil, much pressed by them also, to prove that the Justified children of God Are not made both from culpa the since,
and on the other side by the Thomisticall distinctions of the Schoolemen, of a fourefold punishment, the Law and the Gospel (as Luther justly complaines) are much confounded:
and on the other side by the Thomistical Distinctions of the Schoolmen, of a fourfold punishment, the Law and the Gospel (as Luther justly complains) Are much confounded:
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yea, and that in the bookes of the ancient Fathers (except somewhat in Augustine) the true and cleere difference in this case, betweene the Law and the Gospel is not rightly distinguished;
yea, and that in the books of the ancient Father's (except somewhat in Augustine) the true and clear difference in this case, between the Law and the Gospel is not rightly distinguished;
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in which sense God is called the God of vengeance, Psal. 94. 1, 2. saying, O Lord God to whom vengeance belongeth: O God to whom vengeance belongeth, shew thy selfe:
in which sense God is called the God of vengeance, Psalm 94. 1, 2. saying, Oh Lord God to whom vengeance belongeth: Oh God to whom vengeance belongeth, show thy self:
and thus whilst they live loosely, & wickedly, and luke-warme Laodiceans, not effectually called and converted, these crosses and afflictions doe serve to correct them for their sinnes;
and thus while they live loosely, & wickedly, and lukewarm Laodiceans, not effectually called and converted, these Crosses and afflictions do serve to correct them for their Sins;
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because as God, whilst they are not yet converted, sees them in their sins, or (which is all one) sees sin in them, by reason that they are not yet abolished out of his sight, being yet in the kingdome of darknesse and sin,
Because as God, while they Are not yet converted, sees them in their Sins, or (which is all one) sees since in them, by reason that they Are not yet abolished out of his sighed, being yet in the Kingdom of darkness and since,
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untill the comming of Christ (as is before declared) is also a School-master to drive with the lashes of crosses and afflictions the unconverted Gentiles also unto Christ:
until the coming of christ (as is before declared) is also a Schoolmaster to drive with the Lashes of Crosses and afflictions the unconverted Gentiles also unto christ:
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and our bodies of afflictions, by making us righteous freely by faith, Gal. 3. 24. Examples for these legall crosses and afflictions are these, Lament. 3. 39, 40. Why is the living man sorrowfull? Man suffereth for his sins: 1 Sam. 12. 14. and Psal. 89. 30, 31, 32. and 1 Cor. 11. 31, 32. and Revelat. 3. 18, 19. where although the luke-warme Laodiceans had not gotten on the white garment of Justification, that their filthy nakednesse might not appeare;
and our bodies of afflictions, by making us righteous freely by faith, Gal. 3. 24. Examples for these Legal Crosses and afflictions Are these, Lament. 3. 39, 40. Why is the living man sorrowful? Man suffers for his Sins: 1 Sam. 12. 14. and Psalm 89. 30, 31, 32. and 1 Cor. 11. 31, 32. and Revelation 3. 18, 19. where although the lukewarm Laodiceans had not got on the white garment of Justification, that their filthy nakedness might not appear;
yet for the Election sake they are rebuked, and threatned, and chastened in love, to get the same white raiment on, that their filthy nakednesse may not appeare:
yet for the Election sake they Are rebuked, and threatened, and chastened in love, to get the same white raiment on, that their filthy nakedness may not appear:
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and the voyce of the Gospel, one from the other, before set downe out of Patricks places in the answer to the objection of Psalme 51. 4. which legall rebukes, afflictions,
and the voice of the Gospel, one from the other, before Set down out of Patricks places in the answer to the objection of Psalm 51. 4. which Legal rebukes, afflictions,
But per accidens, because they prepare us, and drive us to Christ, unto whom when wee are come, out of him alone we draw virtue by faith, that heales and converts us,
But per Accidents, Because they prepare us, and drive us to christ, unto whom when we Are come, out of him alone we draw virtue by faith, that heals and converts us,
And he must not only and alwayes preach it, but also (wherein many of us doe too much faile, just as Luther prophecied, that it would come to passe after his time, that the very Law would not bee preached in his true veine and nature againe) wee must alwayes preach it to such persons, as killingly as we can;
And he must not only and always preach it, but also (wherein many of us doe too much fail, just as Luther prophesied, that it would come to pass After his time, that the very Law would not be preached in his true vein and nature again) we must always preach it to such Persons, as killingly as we can;
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as Christ expoundeth it in the fifth, sixth, and seventh chapters of Math. and secondly as nigh as wee can possibly, by laying out the horriblenesse of the least sin in the sight of God:
as christ expoundeth it in the fifth, sixth, and seventh Chapters of Math. and secondly as High as we can possibly, by laying out the horribleness of the least since in the sighed of God:
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we must preach it as nigh (as I said) as possibly we can, with the same majesty that God spake it, in thundering and lightening, and terrible earth-quake,
we must preach it as High (as I said) as possibly we can, with the same majesty that God spoke it, in thundering and lightning, and terrible earthquake,
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and unto them that are under it, the lightening of Gods wrath, the thundering of his anger, the messenger of death, the hammer and ratling of hell to break in pieces the hard stones, that lie secure in the least sin.
and unto them that Are under it, the lightning of God's wrath, the thundering of his anger, the Messenger of death, the hammer and rattling of hell to break in Pieces the hard stones, that lie secure in the least since.
he by his full satisfactory punishment, heales all their soares, by making them perfectly holy and righteous from all spot of sin in the sight of God freely:
he by his full satisfactory punishment, heals all their soars, by making them perfectly holy and righteous from all spot of since in the sighed of God freely:
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then this also sanctifieth them, and makes them full of comfort, joy, love, and zeale of glorifying God in all holy and godly conversation, by zealous doing,
then this also Sanctifieth them, and makes them full of Comfort, joy, love, and zeal of glorifying God in all holy and godly Conversation, by zealous doing,
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which is the true Evangelicall Repentance continually walked in, that Christ is said to give, by turning away every one from his iniquities, Acts 3. 26. And hitherto of legall crosses and afflictions.
which is the true Evangelical Repentance continually walked in, that christ is said to give, by turning away every one from his iniquities, Acts 3. 26. And hitherto of Legal Crosses and afflictions.
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Now on the other side, Evangelicall crosses arise of the Gospel, and are laid upon them that are thus truly actively and declaratively converted, not to correct and punish them for their sins, as before:
Now on the other side, Evangelical Crosses arise of the Gospel, and Are laid upon them that Are thus truly actively and declaratively converted, not to correct and Punish them for their Sins, as before:
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and without all fault in the sight of God freely, Colos. 1. 22. yea, this were to deny, that of unjust wee are made just, that is, perfectly holy and righteous from all spot of sin in the sight of God freely.
and without all fault in the sighed of God freely, Colos 1. 22. yea, this were to deny, that of unjust we Are made just, that is, perfectly holy and righteous from all spot of since in the sighed of God freely.
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And briefly this were to deny the expresse words of S. Paul, saying, That after ••ith is come, that we are made thus perfectly holy and righteous in the sight of God, we are no longer under a Schoolmaster, Galat. 3. 25. But the Evangelicall crosses and afflictions, upon the justified and converted, have also these two uses: first, to try their faith:
And briefly this were to deny the express words of S. Paul, saying, That After ••ith is come, that we Are made thus perfectly holy and righteous in the sighed of God, we Are no longer under a Schoolmaster, Galatians 3. 25. But the Evangelical Crosses and afflictions, upon the justified and converted, have also these two uses: First, to try their faith:
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when the feeling of sin in the flesh, and these crosses and afflictions comming as it were in the neck of the same would, to sense and feeling, perswade them to the cleane contrary, viz. that the blood of Christ hath not made them cleane from all sin, 1 Iohn 1, 7. and that Christ hath not made them perfectly holy and righteous from all spot of sin in the sight of God freely:
when the feeling of since in the Flesh, and these Crosses and afflictions coming as it were in the neck of the same would, to sense and feeling, persuade them to the clean contrary, viz. that the blood of christ hath not made them clean from all since, 1 John 1, 7. and that christ hath not made them perfectly holy and righteous from all spot of since in the sighed of God freely:
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Secondly, they serve to exercise, encrease, make strong, and to give us an experimentall feeling in our selves of that faith, that hath made us perfectly holy and righteous from all spot of sin in the sight of God freely.
Secondly, they serve to exercise, increase, make strong, and to give us an experimental feeling in our selves of that faith, that hath made us perfectly holy and righteous from all spot of since in the sighed of God freely.
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therefore although the said weaknesse of their faith, and other imperfections of their sanctification be covered and utterly abolished from before God, with the perfection of Christs faith,
Therefore although the said weakness of their faith, and other imperfections of their sanctification be covered and utterly abolished from before God, with the perfection of Christ faith,
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and compleat sanctification, wherewith they are cloathed, and thus being translated into Christ they still abide compleat in the sight of God, Colos. 2. 10. Yet by these crosses faith to themselves-ward,
and complete sanctification, wherewith they Are clothed, and thus being translated into christ they still abide complete in the sighed of God, Colos 2. 10. Yet by these Crosses faith to themselves-ward,
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and to their owne experience and feeling is made more strong, and raised to apprehend more fully, from faith to faith, that wedding garment of Christs righteousnesse, that hath made them to stand so perfectly holy and righteous from all spot of sin in the sight of God freely:
and to their own experience and feeling is made more strong, and raised to apprehend more Fully, from faith to faith, that wedding garment of Christ righteousness, that hath made them to stand so perfectly holy and righteous from all spot of since in the sighed of God freely:
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which power of Christ, in thus justifying them, makes them to say with Saint Paul in their greatest afflictions, When I am weake, then am I strong, 2 Cor. 12. 10. because when they feele crosses and afflictions upon them, which properly are the effects of sin,
which power of christ, in thus justifying them, makes them to say with Saint Paul in their greatest afflictions, When I am weak, then am I strong, 2 Cor. 12. 10. Because when they feel Crosses and afflictions upon them, which properly Are the effects of since,
And finding in their consciences that they give to Christ the glory of his blood, by beleeving that they are justified, it makes them to rise up in great joy in the very midst of those afflictions;
And finding in their Consciences that they give to christ the glory of his blood, by believing that they Are justified, it makes them to rise up in great joy in the very midst of those afflictions;
and this greater joy encreaseth and brings forth more abundantly all experimentall graces of sanctification, that gives experience both to them selves & to others that they are made perfectly holy & righteous from al spot of sin in the sight of God freely:
and this greater joy increases and brings forth more abundantly all experimental graces of sanctification, that gives experience both to them selves & to Others that they Are made perfectly holy & righteous from all spot of since in the sighed of God freely:
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now already by my word of Free Iustification are yee made perfect good trees in the sight of God freely; but it rem•ineth, that this faith of yours be exercised with many crosses & afflictions, that so it may be made strong;
now already by my word of Free Justification Are ye made perfect good trees in the sighed of God freely; but it rem•ineth, that this faith of yours be exercised with many Crosses & afflictions, that so it may be made strong;
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This is to bee seene in the lives of Abraham, Isaack, and Iacob, and very cleerly in Iosephs, afflicted of his brethren, sold into Egypt; and in Egypt for his faith,
This is to be seen in the lives of Abraham, Isaac, and Iacob, and very clearly in Joseph's, afflicted of his brothers, sold into Egypt; and in Egypt for his faith,
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and chastitie, and filiall fear of God, plaine evidences of his Free Iustification (though not as yet cleerly revealed and manifested, Rom. 3. 21.) was cast into prison, expresly testified by the holy Ghost, to be for the tryall and exercise of his faith, Psal. 105. 19, 22. The like is to bee seen in the three Children of Israel cast into the hot fierie Oven; and of Daniel cast into the Lyons Den; and many others to be seen,
and chastity, and filial Fear of God, plain evidences of his Free Justification (though not as yet clearly revealed and manifested, Rom. 3. 21.) was cast into prison, expressly testified by the holy Ghost, to be for the trial and exercise of his faith, Psalm 105. 19, 22. The like is to be seen in the three Children of Israel cast into the hight fiery Oven; and of daniel cast into the Lyons Den; and many Others to be seen,
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as in a cleer Looking-Glasse, in the eleventh to the Hebrewes, whose faith by much exercising in troubles, was made so strong, that they brought forth much and wonderfull fruit.
as in a clear Looking-glass, in the eleventh to the Hebrews, whose faith by much exercising in Troubles, was made so strong, that they brought forth much and wonderful fruit.
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then to beleeve that the blood of Christ hath made us in the sight of God clean from all sinne, 1 Ioh. 1. 7. and that we have not one spot, or wrinkle of sinne in the sight of God,
then to believe that the blood of christ hath made us in the sighed of God clean from all sin, 1 John 1. 7. and that we have not one spot, or wrinkle of sin in the sighed of God,
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when afflictions come, do here stand? as Saint Paul speaks, Rom. 5. 2. But then if we do so, this causes God to return with all experimentall comforts and blessings unto us;
when afflictions come, do Here stand? as Saint Paul speaks, Rom. 5. 2. But then if we do so, this Causes God to return with all experimental comforts and blessings unto us;
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As first, Rom. 5. 1, 2, 3, 4, 5. where the Apostle saith, Being justified by faith, that is, made perfectly holy and righteous from all spot of sinne in the sight of God freely, Wee have peace towards God;
As First, Rom. 5. 1, 2, 3, 4, 5. where the Apostle Says, Being justified by faith, that is, made perfectly holy and righteous from all spot of sin in the sighed of God freely, we have peace towards God;
whether wee will contrary to our present sense and feeling give this glory to Christs blood, that hee hath justified us, that is made us perfectly holy and righteous from all spot of sinne in the sight of God freely:
whither we will contrary to our present sense and feeling give this glory to Christ blood, that he hath justified us, that is made us perfectly holy and righteous from all spot of sin in the sighed of God freely:
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then this patient enduring of tryall, bringeth forth experience, that by Gods gracious deliverances from those afflictions, his Sons blood hath made us clean from all sin in the sight of God:
then this patient enduring of trial, brings forth experience, that by God's gracious Deliverances from those afflictions, his Sons blood hath made us clean from all since in the sighed of God:
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and a very expectation of all good things and blessings both temporall and eternall. And this hope makes us not ashamed, that is, shall not be frustrated;
and a very expectation of all good things and blessings both temporal and Eternal. And this hope makes us not ashamed, that is, shall not be frustrated;
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because the love of God in justifying us with his Sons blood, being thus experimentally powred abroad into our hearts, by the holy Ghost, assureth us that if hee spared not his own Son,
Because the love of God in justifying us with his Sons blood, being thus experimentally poured abroad into our hearts, by the holy Ghost, assureth us that if he spared not his own Son,
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when wee were sinners, to justifie us, much more being now justified, that is, no sinners in his sight, will hee with him, give us all things also, Rom. 8. 32. Thus we see,
when we were Sinners, to justify us, much more being now justified, that is, no Sinners in his sighed, will he with him, give us all things also, Rom. 8. 32. Thus we see,
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how the weddinggarment of Christs righteousnesse put on in Justification, doth not only make us compleat freely in the sight of God, Coloss. 2. 10. but also the faith hereof being exercised with crosses and afflictions, makes us in our own feeling and experience compleat to our selves more and more.
how the Wedding garment of Christ righteousness put on in Justification, does not only make us complete freely in the sighed of God, Coloss. 2. 10. but also the faith hereof being exercised with Crosses and afflictions, makes us in our own feeling and experience complete to our selves more and more.
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The second proofe confirming this, yet more plainly is, Iam. 1. 2, 3, 4, 5, 6. saying, Brethren count it a matter of all, or exceeding joy, when yee fall into divers temptations or tryalls:
The second proof confirming this, yet more plainly is, Iam. 1. 2, 3, 4, 5, 6. saying, Brothers count it a matter of all, or exceeding joy, when ye fallen into diverse temptations or trials:
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and from the end and use of them, calling them temptations and tryals; as when it is said God tempted Abraham, Gen. 22. 1. so crosses and afflictions are to tempt and try us, whether we will beleeve,
and from the end and use of them, calling them temptations and trials; as when it is said God tempted Abraham, Gen. 22. 1. so Crosses and afflictions Are to tempt and try us, whither we will believe,
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that is, in assurance that Christ is hi• sufficient wisdome, and hath made him sufficiently perfect to God-ward, in Christs own compleat perfection, in that foundation of all experimentall blessings, that Christ hath justified him, that is, made him perfectly wise, holy and righteous; and so entire and lacking nothing to Godward:
that is, in assurance that christ is hi• sufficient Wisdom, and hath made him sufficiently perfect to Godward, in Christ own complete perfection, in that Foundation of all experimental blessings, that christ hath justified him, that is, made him perfectly wise, holy and righteous; and so entire and lacking nothing to Godward:
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for he that wavereth in this efficacie of Christs blood, is like a wave of the Sea, •ost of the wind and carried away, to the robbing of Christ of the glory of his blood:
for he that wavereth in this efficacy of Christ blood, is like a wave of the Sea, •ost of the wind and carried away, to the robbing of christ of the glory of his blood:
that letteth goe this foundation of all blessings, that only gives him acceptable, and approved entrance unto God to finde all experimentall outward blessings whatsoever.
that lets go this Foundation of all blessings, that only gives him acceptable, and approved Entrance unto God to find all experimental outward blessings whatsoever.
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The third place of Scripture, declaring the true nature of these Evangelicall crosses and afflictions, is that of 1 Pet. 1, 6, 7. laying out also the fruits, effects, and profits of the same;
The third place of Scripture, declaring the true nature of these Evangelical Crosses and afflictions, is that of 1 Pet. 1, 6, 7. laying out also the fruits, effects, and profits of the same;
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and use are they? namely, That the triall of your faith (in Christ the Son of God freely justifying you) being much more precious than gold that perisheth (though it be tryed in the fire) may be found to your praise,
and use Are they? namely, That the trial of your faith (in christ the Son of God freely justifying you) being much more precious than gold that Perishes (though it be tried in the fire) may be found to your praise,
More examples of these crosses and afflictions, meerely Evangelicall, are these places, 2 Corinth. 11. In stripes above measure, in prison more plenteously, in death often.
More Examples of these Crosses and afflictions, merely Evangelical, Are these places, 2 Corinth. 11. In stripes above measure, in prison more plenteously, in death often.
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in journying often, in perills of waters, in perills of Robbers, in perills in the City, in perills in the Wildernesse, in perills in the Sea, &c. In wearinesse and painfulnesse, in watchings often, in hunger and thirst, in cold and nakednesse.
in journeying often, in perils of waters, in perils of Robbers, in perils in the city, in perils in the Wilderness, in perils in the Sea, etc. In weariness and painfulness, in watchings often, in hunger and thirst, in cold and nakedness.
What sundry varietie of crosses and afflictions are here, and yet all Evangelicall? Againe, 2 Cor. 12. 9. Very gladly therefore will I rejoyce rather in my infirmities, that the power of Christ, which is Free Iustification, Rom. 1. 16, 17. may dwell in me.
What sundry variety of Crosses and afflictions Are Here, and yet all Evangelical? Again, 2 Cor. 12. 9. Very gladly Therefore will I rejoice rather in my infirmities, that the power of christ, which is Free Justification, Rom. 1. 16, 17. may dwell in me.
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And again, 1 Pet. 4. 13. But rejoyce, in as much as you are made partakers of Christs sufferings, &c. And again, Heb. 10. 34. Yee suffered with joy the spoyling of your goods.
And again, 1 Pet. 4. 13. But rejoice, in as much as you Are made partakers of Christ sufferings, etc. And again, Hebrew 10. 34. Ye suffered with joy the spoiling of your goods.
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But if yee be without chastening, whereof all are partakers, then are you bastards, and not Sonnes, &c. Although the Apostle speaking to a whole Nation (as the plurall number shewes) it is (as I said before) beside our question;
But if ye be without chastening, whereof all Are partakers, then Are you bastards, and not Sons, etc. Although the Apostle speaking to a Whole nation (as the plural number shows) it is (as I said before) beside our question;
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For if we understand the place of the common and worser sort among the Hebrewes, in the dead generall calling, not yet converted and effectually called,
For if we understand the place of the Common and Worse sort among the Hebrews, in the dead general calling, not yet converted and effectually called,
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then that place is legall, and to be understood of legall corrections and punishments, that must be the School-master to drive them home effectually to Christ;
then that place is Legal, and to be understood of Legal corrections and punishments, that must be the Schoolmaster to drive them home effectually to christ;
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but also because he saith expresly, that by those crosses and afflictions, their faith was exercised for their profit, that they might be made partakers of Gods holinesse, which is principally done by Free Iustification: for although being by their faith once justified, they are ever justified, having all the imperfections of their Sanctification that they daily feele in themselves, ever abolished out of Gods sight, being made cleane and whiter than snow in his sight from all sinne, 1 Iohn 1. 7. and they ever perfectly holy and righteous from all sin and rebuke before God,
but also Because he Says expressly, that by those Crosses and afflictions, their faith was exercised for their profit, that they might be made partakers of God's holiness, which is principally done by Free Justification: for although being by their faith once justified, they Are ever justified, having all the imperfections of their Sanctification that they daily feel in themselves, ever abolished out of God's sighed, being made clean and Whiter than snow in his sighed from all sin, 1 John 1. 7. and they ever perfectly holy and righteous from all since and rebuke before God,
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and in his sight, Colos. 1. 22. yet the trialls and exercising of that faith, that hath made them such before God, makes them still partakers of Gods holinesse and righteousnesse, both of Justification and Sanctification more and more experimentally in themselves, by the encrease of their faith, from faith to faith, as I said before, Rom. 1. 17. Yea God hath so wonderfully dignified faith, that although the least graine of mustard-seed of true faith, doth make the true child of God perfectly holy and righteous from all spot of sin in the sight of God freely:
and in his sighed, Colos 1. 22. yet the trials and exercising of that faith, that hath made them such before God, makes them still partakers of God's holiness and righteousness, both of Justification and Sanctification more and more experimentally in themselves, by the increase of their faith, from faith to faith, as I said before, Rom. 1. 17. Yea God hath so wonderfully dignified faith, that although the least grain of Mustard seed of true faith, does make the true child of God perfectly holy and righteous from all spot of since in the sighed of God freely:
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yet be he never so perfectly holy and righteous in the sight of God; yet he findes the fruit, experience, and benefit thereof, but according to his faith;
yet be he never so perfectly holy and righteous in the sighed of God; yet he finds the fruit, experience, and benefit thereof, but according to his faith;
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but after faith is come, with the glorious crosses and afflictions of trialls and exercisings of our faith, to make our faith strong, that may bring us into reall experience of all Gods blessings and graces.
but After faith is come, with the glorious Crosses and afflictions of trials and exercisings of our faith, to make our faith strong, that may bring us into real experience of all God's blessings and graces.
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because the first are Legall, causing feare, that by love must more and more be cast out, 1 Iohn 4. 18. and the other are Evangelicall, causing joy and love:
Because the First Are Legal, causing Fear, that by love must more and more be cast out, 1 John 4. 18. and the other Are Evangelical, causing joy and love:
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for if this distinction of Legall and Evangelicall crosses be not diligently kept and distinguished, then there will follow these twelve maine absurdities and inconveniences.
for if this distinction of Legal and Evangelical Crosses be not diligently kept and distinguished, then there will follow these twelve main absurdities and inconveniences.
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And on the other side to apply the Gospel, and meerly nothing but the healing and quickning Gospel, to the humbled and terrified ones, to whom only the Gospel belongs, to raise them up to joy, love,
And on the other side to apply the Gospel, and merely nothing but the healing and quickening Gospel, to the humbled and terrified ones, to whom only the Gospel belongs, to raise them up to joy, love,
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That unlesse the Gospel be thus plainly discerned, and in practise distinguished from the Law, the true Christian doctrine cannot be kept sound and uncorrupt:
That unless the Gospel be thus plainly discerned, and in practice distinguished from the Law, the true Christian Doctrine cannot be kept found and uncorrupt:
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as if the Gospel that kils the old man, and makes us alive, and raiseth us up from the spirituall death to life, were not able to encrease that life begun,
as if the Gospel that kills the old man, and makes us alive, and Raiseth us up from the spiritual death to life, were not able to increase that life begun,
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as Luther truely saith upon these words of the Apostle, viz. They intend to pervert the Gospel of Christ, Gal. 1. 7. The preachers of the Gospel (saith he) become the Apostles of the Devill;
as Luther truly Says upon these words of the Apostle, viz. They intend to pervert the Gospel of christ, Gal. 1. 7. The Preachers of the Gospel (Says he) become the Apostles of the devil;
Fifthly, they deny Christ to have by himselfe alone made us whole, that is, perfectly holy and righteous from all spot of sin in the sight of God freely;
Fifthly, they deny christ to have by himself alone made us Whole, that is, perfectly holy and righteous from all spot of since in the sighed of God freely;
and whips us for the same, so much doe we come short of being of unjust made just, that is, perfectly holy and righteous from all spot of sin in the sight of God freely.
and whips us for the same, so much do we come short of being of unjust made just, that is, perfectly holy and righteous from all spot of since in the sighed of God freely.
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Sixthly, they blemish and extenuate the glory of perfect Reconciliation, In that they grant, that wee are so reconciled to God by Christ, that God is become our Father;
Sixthly, they blemish and extenuate the glory of perfect Reconciliation, In that they grant, that we Are so reconciled to God by christ, that God is become our Father;
but how farre more Evangelically doth a right Reverend Divine indeed, as it were with one stroke by taking away both the cause and and the effect, beat downe both these absurdities;
but how Far more Evangelically does a right Reverend Divine indeed, as it were with one stroke by taking away both the cause and and the Effect, beatrice down both these absurdities;
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reasoning both from the abolished cause, which is sin, and removed effect, which is correction, and all punishment against the Papists, after this manner and invincible demonstration:
reasoning both from the abolished cause, which is since, and removed Effect, which is correction, and all punishment against the Papists, After this manner and invincible demonstration:
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Seventhly, this mingling of the Law and the Gospel, & saying that God sees sin in his justified children to correct and punish them for the same, must needs trouble the consciences of Gods children (except they be hypocrites) exceedingly:
Seventhly, this mingling of the Law and the Gospel, & saying that God sees since in his justified children to correct and Punish them for the same, must needs trouble the Consciences of God's children (except they be Hypocrites) exceedingly:
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and yet in mercy to chastise him for all his innumerable horrible sins, that God sees in in him? but these miscillane Christians never knew what an horrible thing the least motion of sin is in the sight of God,
and yet in mercy to chastise him for all his innumerable horrible Sins, that God sees in in him? but these miscillane Christians never knew what an horrible thing the least motion of since is in the sighed of God,
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and for their unbeliefe, and robbing of Christ of the glory of the chastisement of our peace, Esay 53. 5. to beare it themselves, they come to bee chastised and corrected in hell, where, I dare warrant them, they shall have correction enough,
and for their unbelief, and robbing of christ of the glory of the chastisement of our peace, Isaiah 53. 5. to bear it themselves, they come to be chastised and corrected in hell, where, I Dare warrant them, they shall have correction enough,
Eightly, whilst the light of nature and reason thinks to provide the better, & greatly to further the care and diligence of holy walking, with fear of corrections and whippings and lashes of crosses and afflictions (which fleshly and Papistical wisedome is the very kore of this soare) she doth indeed greatly hinder true sanctification,
Eighth, while the Light of nature and reason thinks to provide the better, & greatly to further the care and diligence of holy walking, with Fear of corrections and whippings and Lashes of Crosses and afflictions (which fleshly and Papistical Wisdom is the very kore of this soar) she does indeed greatly hinder true sanctification,
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for seeing the least sin is the plague-soare of the soule, making us sick, and unable to doe any spirituall duty, pining away even unto the death of hell,
for seeing the least since is the plague-soare of the soul, making us sick, and unable to do any spiritual duty, pining away even unto the death of hell,
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and nothing can heale us of the same, but free justification, by making us by the blood of Christ perfectly holy and righteous from all spot of sin in the sight of God freely:
and nothing can heal us of the same, but free justification, by making us by the blood of christ perfectly holy and righteous from all spot of since in the sighed of God freely:
and thus by his stripes wee are healed, and truely made whole, Esay 53. 5. and seeing sanctification is but the lively stirring about, that comes of this healing by justification, can we then stirre lively in the duties of sanctification,
and thus by his stripes we Are healed, and truly made Whole, Isaiah 53. 5. and seeing sanctification is but the lively stirring about, that comes of this healing by justification, can we then stir lively in the duties of sanctification,
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so loving to the Prophet, so meeke, gentle, and liberall to his servant, before he felt himselfe freely healed of his Leprosie? and shall not the perfect healing of us from all sin (a thousand times worse Leprosie) doe the same much more in us,
so loving to the Prophet, so meek, gentle, and liberal to his servant, before he felt himself freely healed of his Leprosy? and shall not the perfect healing of us from all since (a thousand times Worse Leprosy) do the same much more in us,
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when we are once come to see by faith how perfectly holy and righteous we are made from all spot of sin, the spirituall Leprosie, in the sight of God freely,
when we Are once come to see by faith how perfectly holy and righteous we Are made from all spot of since, the spiritual Leprosy, in the sighed of God freely,
and that also not in the water of Iordan, but in the laver of the blood of Christ? Againe did the sinfull woman in the Gospel wash in true Repentance the feet of Jesus Christ with her teares,
and that also not in the water of Iordan, but in the laver of the blood of christ? Again did the sinful woman in the Gospel wash in true Repentance the feet of jesus christ with her tears,
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so precious an Antidote or confection, as is justification, only able to make us mystically perfectly holy and righteous from them all in the sight of God;
so precious an Antidote or confection, as is justification, only able to make us mystically perfectly holy and righteous from them all in the sighed of God;
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and so first makes our inside of our cup even of our mindes and consciences passively pure and clean in the sight of God freely, Titus 1. 15. or else these wormes of our soules, even the very stirring motions only will as truely and certainely kill us,
and so First makes our inside of our cup even of our minds and Consciences passively pure and clean in the sighed of God freely, Titus 1. 15. or Else these worms of our Souls, even the very stirring motions only will as truly and Certainly kill us,
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or the heart of Christ Jesus? and thus hating the evill thoughts and first motions of sin, doth not this make us much more to hate and crucifie the grosse acts,
or the heart of christ jesus? and thus hating the evil thoughts and First motions of since, does not this make us much more to hate and crucify the gross acts,
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and did hee fall downe and worship Christ so fervently before he felt himselfe healed of his Leprosie? which was (as the learned shewes) a true tipe and figure of our free justification? or did the children of Israel, stung in the Wildernesse with fiery Serpents, goe powerfully,
and did he fallen down and worship christ so fervently before he felt himself healed of his Leprosy? which was (as the learned shows) a true tipe and figure of our free justification? or did the children of Israel, stung in the Wilderness with fiery Serpents, go powerfully,
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and cheerefully, and couragiously against their enimies, untill by looking upon the Brazen Serpent they felt themselves perfectly healed of all their poisonous stingings, which is the liveliest figure of the efficacy of our free justification of all? Thus we see how the lessening of the glory of our justification extinguisheth the vigour of our sanctification, both hindering our joy, lessening our love,
and cheerfully, and courageously against their enemies, until by looking upon the Brazen Serpent they felt themselves perfectly healed of all their poisonous stingings, which is the Liveliest figure of the efficacy of our free justification of all? Thus we see how the lessening of the glory of our justification extinguisheth the vigour of our sanctification, both hindering our joy, lessening our love,
whilst it is not marked, that this filiall feare is by the fall, and corruption of nature lost in naturall children, whereby their Parents are constrained to use the servile feare,
while it is not marked, that this filial Fear is by the fallen, and corruption of nature lost in natural children, whereby their Parents Are constrained to use the servile Fear,
When wee Preachers doe neglect to ground in the peoples hearts, great joy for the greatnesse of the free-given treasures of Christ, that should work and cause this filiall feare, loving inclination,
When we Preachers do neglect to ground in the peoples hearts, great joy for the greatness of the freegiven treasures of christ, that should work and cause this filial Fear, loving inclination,
and goe about to square Gods children, according to the corrupt pattern of naturall children, corrupted with the slavish feare, with blowes and beatings:
and go about to square God's children, according to the corrupt pattern of natural children, corrupted with the slavish Fear, with blows and beatings:
wee must needs quench in them the true filiall feare, and stablish in them the servile feare that should be cast out, 1 Ioh. 4. 18. & cause in the children of God, this eye-service, which if it be naught in sanctified servants to their earthly masters (as the Apostle saith Ephes. 6. 6.) how abhominable is it much more in the children of God, to their heavenly Father, and makes but hypocrites?
we must needs quench in them the true filial Fear, and establish in them the servile Fear that should be cast out, 1 John 4. 18. & cause in the children of God, this eye-service, which if it be nought in sanctified Servants to their earthly Masters (as the Apostle Says Ephesians 6. 6.) how abominable is it much more in the children of God, to their heavenly Father, and makes but Hypocrites?
Tenthly, this Doctrine, that God sees sinne in his justified children, to whip, correct, and punish them for the same, is the very instrument and Engine that confounds the New Testament (in respect of the legall government of the morall Law) with the old, that is finished, Heb. 8, 9, 13. by bringing back haeredem adultum, the full-grown Heire, to be again haredem pupillum, the Heire in his non-age:
Tenthly, this Doctrine, that God sees sin in his justified children, to whip, correct, and Punish them for the same, is the very Instrument and Engine that confounds the New Testament (in respect of the Legal government of the moral Law) with the old, that is finished, Hebrew 8, 9, 13. by bringing back haeredem adultum, the fullgrown Heir, to be again haredem Pupillum, the Heir in his nonage:
Expresly contrary (as I said before) to the words and doctrine of the Apostle Gal. 3. 25. It strips the Queene and Bride of her wedding-garment, Revel. 19. 7, 8. of the vesture of the gold of Ophir, by which shee is all glorious within, with her cloathing of broidred gold, Psal. 45. 9. Ephes. 5. 27. to stand naked to be whipped with rods of crosses and afflictions for sin; for sin is nakednesse.
Expressly contrary (as I said before) to the words and Doctrine of the Apostle Gal. 3. 25. It strips the Queen and Bride of her Wedding garment, Revel. 19. 7, 8. of the vesture of the gold of Ophir, by which she is all glorious within, with her clothing of broidered gold, Psalm 45. 9. Ephesians 5. 27. to stand naked to be whipped with rods of Crosses and afflictions for since; for since is nakedness.
It makes not the New Testament in the administration of righteousnesse and of the spirit, above the Old Testament to exceed in glory, 2 Cor. 3. 7, 8, 9, 10. whereby the least preachers in the kingdome of heaven, that should be greater than Iohn Baptist, doe come so short of him,
It makes not the New Testament in the administration of righteousness and of the Spirit, above the Old Testament to exceed in glory, 2 Cor. 3. 7, 8, 9, 10. whereby the least Preachers in the Kingdom of heaven, that should be greater than John Baptist, do come so short of him,
and of unperfect Apollos, Act. 18. 25. That Luther cals such justly, first, Taske-masters, because (as the Taske-masters in Egypt) they lay many precepts and tasks upon the people, which for want of the spirit (that comes by the preaching of Free Iustification, whereof they speak but little, Gal. 3. 2.) the people are not able to doe,
and of unperfect Apollos, Act. 18. 25. That Luther calls such justly, First, Taskmasters, Because (as the Taskmasters in Egypt) they lay many Precepts and tasks upon the people, which for want of the Spirit (that comes by the preaching of Free Justification, whereof they speak but little, Gal. 3. 2.) the people Are not able to do,
but they are not taught by such kinde of Teachers, as people that are made perfectly holy and righteous from all spot of sinne in the sight of God freely;
but they Are not taught by such kind of Teachers, as people that Are made perfectly holy and righteous from all spot of sin in the sighed of God freely;
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so that all that they doe, must bee done for joy and thankfulnesse, that they are made so perfectly, holy and righteous from all spot in the sight of God freely. Which is to preach powerfully, the glad tidings of good things, Rom. 10. 15. Secondly, hee calls such patchers; because they doe not only patch unto the wedding-garment of Christs righteousnesse, making his children, perfectly holy and righteous in the sight of God freely, the old patches of the duties of the morall Law, to make them good, and better and better;
so that all that they do, must be done for joy and thankfulness, that they Are made so perfectly, holy and righteous from all spot in the sighed of God freely. Which is to preach powerfully, the glad tidings of good things, Rom. 10. 15. Secondly, he calls such patchers; Because they do not only patch unto the Wedding garment of Christ righteousness, making his children, perfectly holy and righteous in the sighed of God freely, the old Patches of the duties of the moral Law, to make them good, and better and better;
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and more holy, and more righteous every day in the sight of God, by the holy walking of sanctification (as they call it) but also by the lashes of the Law doe whip them thereunto.
and more holy, and more righteous every day in the sighed of God, by the holy walking of sanctification (as they call it) but also by the Lashes of the Law do whip them thereunto.
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Eleventhly, this Doctrine that the justified children of God must bee kept from sinne, and driven to holy walking for feare of correction and punishments, doth quite marre the true nature of sanctification:
Eleventhly, this Doctrine that the justified children of God must be kept from sin, and driven to holy walking for Fear of correction and punishments, does quite mar the true nature of sanctification:
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for then it is true sanctification, when it is done with willing cheerfulnesse, and meere thankfulnesse for Free Iustification, and the other great benefits of the Gospel freely bestowed and already possessed;
for then it is true sanctification, when it is done with willing cheerfulness, and mere thankfulness for Free Justification, and the other great benefits of the Gospel freely bestowed and already possessed;
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and indeed, all such obedience is not worth a a butten, except it be willing and cheerfull for joy of Free Iustification, and then it is true sanctification indeed, Psal. 110. 3. Esay 55, 5. Twelfthly and lastly, Summa Summae, the upshot of all is this:
and indeed, all such Obedience is not worth a a butten, except it be willing and cheerful for joy of Free Justification, and then it is true sanctification indeed, Psalm 110. 3. Isaiah 55, 5. Twelfthly and lastly, Summa summae, the upshot of all is this:
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then wee degenerate and decline thereby to the legall teaching of the Old Testament, more agreeable to the light of nature described before, of constraying men to holinesse and righteousnesse with legall arguments of large blessings,
then we degenerate and decline thereby to the Legal teaching of the Old Testament, more agreeable to the Light of nature described before, of constraying men to holiness and righteousness with Legal Arguments of large blessings,
and so goe not with a right foot to the truth of the Gospel, Gal. 2. 14. and purity of the first Primitive preaching, of constraining men to holinesse adn righteousnesse by joy and love, by preaching with joyfull inflamed hearts and fiery tongues, Acts 2. 4. the exceeding excellency and glory of the unsearchable riches of Christ;
and so go not with a right foot to the truth of the Gospel, Gal. 2. 14. and purity of the First Primitive preaching, of constraining men to holiness Adn righteousness by joy and love, by preaching with joyful inflamed hearts and fiery tongues, Acts 2. 4. the exceeding excellency and glory of the unsearchable riches of christ;
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as is evident in all these Scriptures, Act. 8. 8, 38, 39. Act. 13. 38, 39, 42, 44, 52. 1 Pet. 1. 8. and which S. Paul defines to be the very essence of a Preacher of the Gospel, Ephes. 3. 8. saying in the person of all true Preachers of the Gospel;
as is evident in all these Scriptures, Act. 8. 8, 38, 39. Act. 13. 38, 39, 42, 44, 52. 1 Pet. 1. 8. and which S. Paul defines to be the very essence of a Preacher of the Gospel, Ephesians 3. 8. saying in the person of all true Preachers of the Gospel;
And thus have I somewhat the more largly hunted and taken this little Fox, Can. 2. 15. because 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;
And thus have I somewhat the more largely hunted and taken this little Fox, Can. 2. 15. Because it is so nourished not only by the Papists that press it exceedingly out of the Examples of the old Testament against the perfection of Free Justification, maintained by Protestants;
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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,
but also Some of us Protestants by lisping the language of Ashadod, do go about with the same to undermine the very root of the lords Vine, that is Free Justification, by going about to prove (as we see Here) by it, that we Are not by the Wedding garment of Christ righteousness made perfectly holy and righteous from all spot of since in the sighed of God freely, full-sufficient of it self (the more it is rightly known) to constrain us with all joy to holiness,
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,
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,
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;
Now Because this matter of prayer is an exceeding weighty point (for what can be more weighty than a right acceptable prayer in the sighed of God?) Therefore is this point the more Fully to be handled;
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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,
such Are the Prayers of the Brownists, and of many other hypocritical Protestants among us, making long Prayers of many requests out of the word of God by a good memory,
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But peradventure you will say, how then may wee 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,
But Peradventure you will say, how then may we know, that we have, or do make good Prayers to God, that Are not wrought merely by the seeming sincerity of the Light of nature,
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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,
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 sighed above the Gentiles, what an infinite horrible thing the least sin is in the sighed of God, that we Dare not (as the Gentiles did,
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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,
how much more is he to be condemned of filthy hypocrisy in the sighed of since, that dares press and enter into the sighed and presence of God, foul with the least since in him and upon him, that is a thousand times more filthy and loathsome in the sighed of God,
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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,
as the only means to raise him up again, must be to return by faith unto the efficacy of his Baptism, by considering the horribleness of the least sin, that he being an infant, could not be admitted into the favour 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 come;
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 come;
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and cloathing him with the wedding-garment of his owne righteousnesse, did seale the same up unto him to put him out of all doubt thereof, by his oath, and owne seale of Baptisme;
and clothing him with the Wedding garment of his own righteousness, did seal the same up unto him to put him out of all doubt thereof, by his oath, and own seal of Baptism;
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and therefore now sighing up to Christ in the sense and feeling of his sins, may be much more assured, that he will continue his grace so freely begunne unto him;
and Therefore now sighing up to christ in the sense and feeling of his Sins, may be much more assured, that he will continue his grace so freely begun unto him;
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we being thus found first of Christ before we sought after him, he will preserve us still in that his wedding garment from all sin in his fathers sight continually and for ever:
we being thus found First of christ before we sought After him, he will preserve us still in that his wedding garment from all since in his Father's sighed continually and for ever:
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for whom he once justifieth, he justifieth for ever, because (as the Apostle saith, Heb. 10. 14.) Hee hath with one sacrifice upon the crosse made perfect by justification to the sight of God, continually,
for whom he once Justifieth, he Justifieth for ever, Because (as the Apostle Says, Hebrew 10. 14.) He hath with one sacrifice upon the cross made perfect by justification to the sighed of God, continually,
wherewith notably agrees that witnesse of a learned dispenser of Gods mysteries, saying, That we ought to know that at what time soever we be baptized, we are at once washed and made cleane for all our life;
wherewith notably agrees that witness of a learned dispenser of God's Mysteres, saying, That we ought to know that At what time soever we be baptised, we Are At once washed and made clean for all our life;
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untill they have obtained pardon by prayer, doe faile both in the first point of right comming, not knowing the horriblenesse of sin revealed in the Word,
until they have obtained pardon by prayer, do fail both in the First point of right coming, not knowing the horribleness of since revealed in the Word,
& have but a gentilish conceit of the foulness of it, & so are ready with the Gentiles and Papists to make their prayers to be, ex opere operato, or in the name of Christ, ex Condigno, the meanes of the pardon of their sins.
& have but a gentilish conceit of the foulness of it, & so Are ready with the Gentiles and Papists to make their Prayers to be, ex Opere operato, or in the name of christ, ex Condigno, the means of the pardon of their Sins.
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and also in not comming to pray in the wedding garment of Christs righteousnesse, ever preserving & presenting them perfectly holy and righteous from all spot of sin in the sight of God freely;
and also in not coming to pray in the wedding garment of Christ righteousness, ever preserving & presenting them perfectly holy and righteous from all spot of since in the sighed of God freely;
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but saith, Binde him hand and foot, take him away, and cast him into utter darknesse, where is nothing but weeping & gnashing of teeth? Mat. 22. 13. But if we come in the faith of this wedding garment, freely abolishing all our sins out of Gods sight,
but Says, Bind him hand and foot, take him away, and cast him into utter darkness, where is nothing but weeping & gnashing of teeth? Mathew 22. 13. But if we come in the faith of this wedding garment, freely abolishing all our Sins out of God's sighed,
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yet the three persons have their severall offices therein peculiar and proper to each person, which of us ought to be discerned, and rightly distinguished: as
yet the three Persons have their several Offices therein peculiar and proper to each person, which of us ought to be discerned, and rightly distinguished: as
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and is thereby the Lambe of God that taketh away the sin it selfe, Iohn 1, 29. by making us perfectly holy and righteous from all spot of sin in the sight of God freely, 1 Iohn 1. 7. And this must be our first ground of entering by prayer unto God;
and is thereby the Lamb of God that Takes away the since it self, John 1, 29. by making us perfectly holy and righteous from all spot of since in the sighed of God freely, 1 John 1. 7. And this must be our First ground of entering by prayer unto God;
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as it is expressely said, Psal. 32. My sins being covered, and by the imputed righteousnesse of the Messiah to come, utterly abolished out of thy sight, ver. 1. then thou forgavest the punishment of my sin, ver. 5. and then powreth out all manner of blessings upon us both temporall and eternall;
as it is expressly said, Psalm 32. My Sins being covered, and by the imputed righteousness of the Messiah to come, utterly abolished out of thy sighed, ver. 1. then thou forgavest the punishment of my since, ver. 5. and then poureth out all manner of blessings upon us both temporal and Eternal;
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But hereupon will some peradventure reply and say, if our prayers be naught, except we come thus to pray cloathed in the wedding garment of Christs righteousnesse, which is Gods royall pardon, the royalty whereof is such, that it preserves us even from our baptisme,
But hereupon will Some Peradventure reply and say, if our Prayers be nought, except we come thus to pray clothed in the wedding garment of Christ righteousness, which is God's royal pardon, the royalty whereof is such, that it preserves us even from our Baptism,
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What need we then to pray daily to God to forgive us our trespasses, if we have not one spot in the sight of God before we pray? especially (as the Papists object) if the nature of our faith be such an assurance, that it assures us that we are so cleane before we pray?
What need we then to pray daily to God to forgive us our Trespasses, if we have not one spot in the sighed of God before we pray? especially (as the Papists Object) if the nature of our faith be such an assurance, that it assures us that we Are so clean before we pray?
the more he seeles this great imperfection of his sanctification, the more he flies by faithfull prayer to the absolute perfection of his justification;
the more he seels this great imperfection of his sanctification, the more he flies by faithful prayer to the absolute perfection of his justification;
beseeching God that he may not be found in his sight in his owne righteousnesse of sanctification, Phil. 3. 8, 9. which he sees and feeles in himselfe to be as a menstruous cloth,
beseeching God that he may not be found in his sighed in his own righteousness of sanctification, Philip 3. 8, 9. which he sees and feels in himself to be as a menstruous cloth,
but in the wedding garment of his Sons righteousnesse, making both him and all his owne righteousnesse perfectly holy and righteous from all spot of sin in the sight of God freely:
but in the wedding garment of his Sons righteousness, making both him and all his own righteousness perfectly holy and righteous from all spot of since in the sighed of God freely:
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and visible, sharpneth his faith to cling by faithfull prayer the faster to that perfect righteousnesse wherewith hee is cloathed above sense and feeling, and invisibly.
and visible, sharpeneth his faith to cling by faithful prayer the faster to that perfect righteousness wherewith he is clothed above sense and feeling, and invisibly.
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and more comfortable feeling that they are by Gods glorious forgivenesse made perfectly holy and righteous from all spot of sin in the sight of God freely;
and more comfortable feeling that they Are by God's glorious forgiveness made perfectly holy and righteous from all spot of since in the sighed of God freely;
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but by daily fervent prayer, giving to Christ this glory of his wedding garment, it growes stronger and stronger, to a plerophory and full assurance unto joy unspeakable and glorious;
but by daily fervent prayer, giving to christ this glory of his wedding garment, it grows Stronger and Stronger, to a plerophory and full assurance unto joy unspeakable and glorious;
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which the Author to the Hebrewes, Chap. 10. presseth earnestly upon us, saying, Seeing God doth so gloriously forgive us, that with his one offering he hath made us so perfect for ever, that he remembers our sins no more;
which the Author to the Hebrews, Chap. 10. Presseth earnestly upon us, saying, Seeing God does so gloriously forgive us, that with his one offering he hath made us so perfect for ever, that he remembers our Sins no more;
so that there needs no more sacrifices, punishments or satisfactions for sin, having hereby brethren, boldnesse to enter into the holy of holies, by the blood of Jesus, by the new living way of Free Iustification, which he hath prepared through the vaile; that is, his flesh;
so that there needs no more Sacrifices, punishments or satisfactions for since, having hereby brothers, boldness to enter into the holy of holies, by the blood of jesus, by the new living Way of Free Justification, which he hath prepared through the veil; that is, his Flesh;
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and of sanctification that more and more makes us pure to manward, Let us hold fast this profession of our faith without wavering (much more without wragling against it) because he is faithfull that hath promised, and by his blood worketh this upon us.
and of sanctification that more and more makes us pure to manward, Let us hold fast this profession of our faith without wavering (much more without wragling against it) Because he is faithful that hath promised, and by his blood works this upon us.
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for David gives us to understand that Free Iustification (as we shal see further hereafter) is blisse and happinesse, Psal. 32. 1, 2. and therefore a freedome from all misery and sorrow:
for David gives us to understand that Free Justification (as we shall see further hereafter) is bliss and happiness, Psalm 32. 1, 2. and Therefore a freedom from all misery and sorrow:
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therefore being still in case as if our sins were not forgiven, and we thereby made perfectly holy and righteous from all spot of sin in the sight of God freely;
Therefore being still in case as if our Sins were not forgiven, and we thereby made perfectly holy and righteous from all spot of since in the sighed of God freely;
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and as Christ said unto Martha, Said I not unto thee, that if thou wouldest beleeve, thou shouldest see the glory of God? Iohn 11. 40. whereupon Luther very aptly (in his exposition upon the Lords prayer) doth NONLATINALPHABET, make a twofold justification, one internall invisible and secret, the other externall, visible, and experimentall;
and as christ said unto Martha, Said I not unto thee, that if thou Wouldst believe, thou Shouldst see the glory of God? John 11. 40. whereupon Luther very aptly (in his exposition upon the lords prayer) does, make a twofold justification, one internal invisible and secret, the other external, visible, and experimental;
and made thereby the children of God, then after the other petitions for eternall and temporall, spirituall and corporall blessings, wee say rightly forgive us our trespasses; this is, shew by granting and giving us these blessings, that thou hast justified us, that is, made us freely righteous from all our sins:
and made thereby the children of God, then After the other petitions for Eternal and temporal, spiritual and corporal blessings, we say rightly forgive us our Trespasses; this is, show by granting and giving us these blessings, that thou hast justified us, that is, made us freely righteous from all our Sins:
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The second, when Christ turned to her, and said to her face, Thy sinnes are forgiven thee, goe in peace: The first maketh cleane; the other maketh outward peace:
The second, when christ turned to her, and said to her face, Thy Sins Are forgiven thee, go in peace: The First makes clean; the other makes outward peace:
the first is of meere faith; the other consisteth in outward experience: the first God exerciseth upon men of excellent spirit, such as Daniel, and Paul were;
the First is of mere faith; the other Consisteth in outward experience: the First God Exerciseth upon men of excellent Spirit, such as daniel, and Paul were;
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because he hath not on the wedding-garment, signified in baptisme, which is the washing of him cleane by the blood of Christ from all sin it selfe in the sight of God, 1 Ioh. 1. 7. but remaines still foule in his sinne,
Because he hath not on the Wedding garment, signified in Baptism, which is the washing of him clean by the blood of christ from all since it self in the sighed of God, 1 John 1. 7. but remains still foul in his sin,
that if the promise of God mentioned, Esay 65. 24. namely Before they call I will answer, be verified upon them in any matter, it is chiefly true in their prayers for justification, because it is their faith that causeth God to Answer before they call: but the faithfull prayer that followes, is like the breath of the living faith,
that if the promise of God mentioned, Isaiah 65. 24. namely Before they call I will answer, be verified upon them in any matter, it is chiefly true in their Prayers for justification, Because it is their faith that Causes God to Answer before they call: but the faithful prayer that follows, is like the breath of the living faith,
and shall not hee being God, and shewing us our sins, much more know and see sin in his justified children? ergo, the children of God are not made by Christs wedding-garment,
and shall not he being God, and showing us our Sins, much more know and see since in his justified children? ergo, the children of God Are not made by Christ Wedding garment,
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for although men themselves know something of sinne and of the wages thereof, which is death, by the light of nature, whereby they are left without excuse, Rom. 1. 20, 31. & 2. 14. 15. Yet none comes to know and see them rightly and effectually,
for although men themselves know something of sin and of the wages thereof, which is death, by the Light of nature, whereby they Are left without excuse, Rom. 1. 20, 31. & 2. 14. 15. Yet none comes to know and see them rightly and effectually,
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But to shew his children their sins, he useth two glasses, and puts them into the hands of his Ministers for that purpose, the one is the glasse of the Law; the other, is the glasse of the Gospel.
But to show his children their Sins, he uses two glasses, and puts them into the hands of his Ministers for that purpose, the one is the glass of the Law; the other, is the glass of the Gospel.
and wills his Ministers to hold out unto such constantly the glasse of the Law, that they may see the Leprous faces of their soules in the same, wherewith the spirit working open the eyes of their conscience, Gen. 3. 7. to see better then by the light of nature, that the foulnesse of sin is so horrible, that he must needs curse the creature that hath the least sin in his sight, saying, Cursed is every one that continueth not in all things that are written in the book of the Law, Gal. 3. 10. and to see the unchangable truth of this definitive sentence, that Heaven and Earth may passe away,
and wills his Ministers to hold out unto such constantly the glass of the Law, that they may see the Leprous faces of their Souls in the same, wherewith the Spirit working open the eyes of their conscience, Gen. 3. 7. to see better then by the Light of nature, that the foulness of since is so horrible, that he must needs curse the creature that hath the least since in his sighed, saying, Cursed is every one that Continueth not in all things that Are written in the book of the Law, Gal. 3. 10. and to see the unchangeable truth of this definitive sentence, that Heaven and Earth may pass away,
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then the spirit wils his Ministers to hold forth, likewise constantly before their faces the glasse of the Gospel, wherein they hear that nothing can heale them of their spirituall Leprosie and wofull miserie,
then the Spirit wills his Ministers to hold forth, likewise constantly before their faces the glass of the Gospel, wherein they hear that nothing can heal them of their spiritual Leprosy and woeful misery,
but the blood of the Son of God, which they apprehending, the spirit also doth by imputation cloath them with the wedding-garment of Christs righteousuesse, wherewith he abolisheth,
but the blood of the Son of God, which they apprehending, the Spirit also does by imputation cloth them with the Wedding garment of Christ righteousness, wherewith he abolisheth,
first out of his own sight all their sinnes, and then gives them the eye of faith, whereby they also see their sins utterly abolished out of the sight of God the Father, Son,
First out of his own sighed all their Sins, and then gives them the eye of faith, whereby they also see their Sins utterly abolished out of the sighed of God the Father, Son,
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Yet as before whilst they were under the Law, the spirit did by the glasse of the Law simply shew them their sins, with the curse and wrath of God due to the same:
Yet as before while they were under the Law, the Spirit did by the glass of the Law simply show them their Sins, with the curse and wrath of God due to the same:
and making them perfectly holy and righteous from all spot of sin in the sight of God, and in his own sight freely; and thereby enters into them himselfe,
and making them perfectly holy and righteous from all spot of since in the sighed of God, and in his own sighed freely; and thereby enters into them himself,
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so doth he open their eyes of faith, to see contrary to their Reason, and to their strong contrary sense and feeling, that Testimonie of Christ to be true,
so does he open their eyes of faith, to see contrary to their Reason, and to their strong contrary sense and feeling, that Testimony of christ to be true,
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and there is no spot in thee, Cant. 4. 1. 7. And that this is the testimonie of the holy spirit unto the children of God under the Gospel; and that these are the things which the holy Ghost shewes unto them, Christ himselfe testifies, saying, When the spirit of truth is come, hee shall glorifie mee:
and there is no spot in thee, Cant 4. 1. 7. And that this is the testimony of the holy Spirit unto the children of God under the Gospel; and that these Are the things which the holy Ghost shows unto them, christ himself Testifies, saying, When the Spirit of truth is come, he shall Glorify me:
namely that the blood of Jesus Christ the Sonne of God doth make us cleane in the sight of God from all sinne, 1 Ioh. 1. 7. And shall shew it unto you:
namely that the blood of jesus christ the Son of God does make us clean in the sighed of God from all sin, 1 John 1. 7. And shall show it unto you:
for he shall judge the whole world of Beleevers, in my ascension of nothing but righteousnesse, verse. 10. Because as Luther truly saith upon that place, In eo enim transitupeccatum in justitiam absorptum est:
for he shall judge the Whole world of Believers, in my Ascension of nothing but righteousness, verse. 10. Because as Luther truly Says upon that place, In eo enim transitupeccatum in justitiam absorptum est:
and so do darken them, and such people as see not that they are cleane from all sinne in the sight of God freely, may justly suspect themselves to be sensuall (as Iude saith) not having the Spirit, shewing plainely that they see no more of the foulnesse of sin,
and so do darken them, and such people as see not that they Are clean from all sin in the sighed of God freely, may justly suspect themselves to be sensual (as Iude Says) not having the Spirit, showing plainly that they see no more of the foulness of since,
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when taking only of Christ, and of his benefits, and shewing them to Beleevers, he testifieth only of righteousnesse, Iohn 16. 10. and so glorifies Christ, and his blood, 1 Iohn 1. 7. THe sourth reason objected is this, The Lord by his spirit doth mortifie our sinnes daily, Rom. 8. and shall he not see those sinnes, which by his spirit he doth mortifie? ergo, the children of God are not with the wedding-garment of Christs righteousnesse made perfectly holy and righteous from all spot of sinne in the sight of God freely.
when taking only of christ, and of his benefits, and showing them to Believers, he Testifieth only of righteousness, John 16. 10. and so Glorifies christ, and his blood, 1 John 1. 7. THe sourth reason objected is this, The Lord by his Spirit does mortify our Sins daily, Rom. 8. and shall he not see those Sins, which by his Spirit he does mortify? ergo, the children of God Are not with the Wedding garment of Christ righteousness made perfectly holy and righteous from all spot of sin in the sighed of God freely.
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If ye, that is the faithfull doe mortifie the deeds of the body by the spirit, Rom. 8. 13. Secondly, we must mark, that this mortifying is all one, with that saying of S. Iohn, And he that hath this hope, doth purifie himselfe, &c. And with that saying of S. Paul, who although as an elect vessell to preach unto the Gentiles, did most of all urge and presse free Iustification; yet hee saith, Let us cleanse our selves, from all filthinesse of the flesh and spirit, 2 Cor. 7, 1. Now wee must not understand, that wee purifie, that wee mortifie, that wee cleanse our selves, no not by the spirit properly to the sight of God.
If you, that is the faithful do mortify the Deeds of the body by the Spirit, Rom. 8. 13. Secondly, we must mark, that this mortifying is all one, with that saying of S. John, And he that hath this hope, does purify himself, etc. And with that saying of S. Paul, who although as an elect vessel to preach unto the Gentiles, did most of all urge and press free Justification; yet he Says, Let us cleanse our selves, from all filthiness of the Flesh and Spirit, 2 Cor. 7, 1. Now we must not understand, that we purify, that we mortify, that we cleanse our selves, no not by the Spirit properly to the sighed of God.
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For this is the meere and only, and proper work of Christs blood, and of the spirit, cloathing us with Christs righteousnesse, who thus alone by himselfe only purifieth us from our sins, properly in the sight of God;
For this is the mere and only, and proper work of Christ blood, and of the Spirit, clothing us with Christ righteousness, who thus alone by himself only Purifieth us from our Sins, properly in the sighed of God;
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How much more shall the blood of Christ, who through the eternall sprit offered himselfe without spot to God, purifie your conscience from dead works? &c. and is set downe to be one of the maine things, that declare the glory of Christs •od-head, Heb. 1. 3. where among other praises of the power of his Godhead, this is one, That hee hath purified us from our sins by himselfe;
How much more shall the blood of christ, who through the Eternal Spirit offered himself without spot to God, purify your conscience from dead works? etc. and is Set down to be one of the main things, that declare the glory of Christ •od-head, Hebrew 1. 3. where among other praises of the power of his Godhead, this is one, That he hath purified us from our Sins by himself;
and therefore it is rightly said in the Doctrine of our Church, taught by the first Restorers of the Gospel in this land, in King Edward dayes, That it is the greatest arrogancie and presumption of man, that Anti-christ could set up against God, to affirme, that we take away, that we purifie, that we cleanse our own sinnes out of the the sight of God, either in whole, or in part.
and Therefore it is rightly said in the Doctrine of our Church, taught by the First Restorers of the Gospel in this land, in King Edward days, That it is the greatest arrogancy and presumption of man, that Antichrist could Set up against God, to affirm, that we take away, that we purify, that we cleanse our own Sins out of the the sighed of God, either in Whole, or in part.
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that is, we only declare both to our selves and to others, in the way of thankfulnesse, that the holy Ghost hath by cloathing us with the wedding-garment of Christs righteousnesse, purified, mortified, cleansed,
that is, we only declare both to our selves and to Others, in the Way of thankfulness, that the holy Ghost hath by clothing us with the Wedding garment of Christ righteousness, purified, mortified, cleansed,
and utterly abolished them out of Gods sight freely. And this is that which S. Paul expresly teacheth in the sixth to the Romans; for having shewed in the three next precedent Chapters,
and utterly abolished them out of God's sighed freely. And this is that which S. Paul expressly Teaches in the sixth to the Romans; for having showed in the three next precedent Chapters,
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that is, perfectly holy and righteous from all spot of sin in the sight of God freely, unto naturall reason objecting, that then we may live freely in sinne as we list;
that is, perfectly holy and righteous from all spot of since in the sighed of God freely, unto natural reason objecting, that then we may live freely in sin as we list;
that is, thy love and good works, do put out and abolish thy sinnes, but before thy selfe, that thou mayst also feele them to be abolished, which yet thy Justification only puts out before God:
that is, thy love and good works, do put out and Abolah thy Sins, but before thy self, that thou Mayest also feel them to be abolished, which yet thy Justification only puts out before God:
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but when the spirit of God, by the hand of his Ministers, hath set into their soules, by the socket of faith, the candle of Free Iustification; then doe they cast forth the beames of Sanctification,
but when the Spirit of God, by the hand of his Ministers, hath Set into their Souls, by the socket of faith, the candle of Free Justification; then do they cast forth the beams of Sanctification,
but doth only shew and declare the candle of Free Iustification to be in them, that properly before God puts out and abolisheth all the darknesse of their sinnes, by making them perfectly holy and righteous from all spot of sinne in the sight of God freely.
but does only show and declare the candle of Free Justification to be in them, that properly before God puts out and abolisheth all the darkness of their Sins, by making them perfectly holy and righteous from all spot of sin in the sighed of God freely.
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The first is of our Saviour Christ, Mat. 5. 16. saying, Let your light (namely of Justification, which only was that, that enlightened the blinde Pharisee Nicodemus, Iohn 3. 14, 15.) so shine before men (namely by Sanctification) that they may see the beames of your good works,
The First is of our Saviour christ, Mathew 5. 16. saying, Let your Light (namely of Justification, which only was that, that enlightened the blind Pharisee Nicodemus, John 3. 14, 15.) so shine before men (namely by Sanctification) that they may see the beams of your good works,
You were once darknesse (there is the dark lanterne without the candle in it) but now are light in the Lord (mark how he saith, not light in themselves, but light in the Lord;
You were once darkness (there is the dark lantern without the candle in it) but now Are Light in the Lord (mark how he Says, not Light in themselves, but Light in the Lord;
The third place of Scripture teaching this yet more fully and largely, is Philip. 2. 15, 16, 17. where the Apostle saith, Be yee blamelesse and pure as the Sonnes of God, without rebuke in the midst of a naughty and crooked generation:
The third place of Scripture teaching this yet more Fully and largely, is Philip. 2. 15, 16, 17. where the Apostle Says, Be ye blameless and pure as the Sons of God, without rebuke in the midst of a naughty and crooked generation:
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but how may we doe all this, thus powerfully mortifying in our selves the corrupt conversation reigning in the world? by shining by Sanctification as lights and lanterns in this dark world.
but how may we do all this, thus powerfully mortifying in our selves the corrupt Conversation reigning in the world? by shining by Sanctification as lights and lanterns in this dark world.
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as a lanterne doth a candle) the word of life, that is, Free Justification, by which only we live, Rom. 1. 17. and therefore is expresly called the Iustification of life, Rom. 5. 18. the holding out of which candle of Justification, is to shew and declare, in the mortifying of our sinnes by Sanctification, that this candle is in us, that properly abolisheth our sins,
as a lantern does a candle) the word of life, that is, Free Justification, by which only we live, Rom. 1. 17. and Therefore is expressly called the Justification of life, Rom. 5. 18. the holding out of which candle of Justification, is to show and declare, in the mortifying of our Sins by Sanctification, that this candle is in us, that properly abolisheth our Sins,
unto which similitude he subjoynes the very essence of a Minister of the Gospel, and the essentiall mark by which he is to bee discerned, saying, that if they did shew by shining like bright lanterns,
unto which similitude he subjoins the very essence of a Minister of the Gospel, and the essential mark by which he is to be discerned, saying, that if they did show by shining like bright lanterns,
and if they did constantly hold out this candle of the word of life, for which he counted his owne holy walking of Sanctification as nothing and dung, Philip. 3. 8, 9. then although he were slaine upon the Altar,
and if they did constantly hold out this candle of the word of life, for which he counted his own holy walking of Sanctification as nothing and dung, Philip. 3. 8, 9. then although he were slain upon the Altar,
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but only declare, that Christs blood hath truly, originally, and properly abolished them out of Gods sight freely, the doctrine of our Church also taught by the first restorers of the Gospel in this land, doth cleerly witnesse and testifie, saying;
but only declare, that Christ blood hath truly, originally, and properly abolished them out of God's sighed freely, the Doctrine of our Church also taught by the First restorers of the Gospel in this land, does clearly witness and testify, saying;
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But by cheerfull doing them in thankfulnesse of heart, they declare openly and manifestly unto the fight of men, that Christ hath washed away all our sinnes,
But by cheerful doing them in thankfulness of heart, they declare openly and manifestly unto the fight of men, that christ hath washed away all our Sins,
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And thus the Evangelicall zeale doth mortifie sinne to our selves, in meere thankfulnesse, that the spirit of God dwelling in us shewes us that we are cleane,
And thus the Evangelical zeal does mortify sin to our selves, in mere thankfulness, that the Spirit of God Dwelling in us shows us that we Are clean,
or eternall, or upon a secret hope lurking in the heart, of procuring and retaining Gods favour and good will, by her diligent endeavours of crucifying and mortifying sinne out of the sight of God, by the assistance (as she saith) of Gods spirit by her selfe;
or Eternal, or upon a secret hope lurking in the heart, of procuring and retaining God's favour and good will, by her diligent endeavours of crucifying and mortifying sin out of the sighed of God, by the assistance (as she Says) of God's Spirit by her self;
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and by all her diligent labouring against sin, doth never obtaine the assistance of the spirit, which comes only by the foresaid healing by Free Justification, Gal. 3. 2. And so hath her sinnes by all her diligent labouring in mortification, never truly mortified nor abolished, neither before God, nor themselves.
and by all her diligent labouring against since, does never obtain the assistance of the Spirit, which comes only by the foresaid healing by Free Justification, Gal. 3. 2. And so hath her Sins by all her diligent labouring in mortification, never truly mortified nor abolished, neither before God, nor themselves.
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And this was the old Pharisaicall mortification, who (as the Apostle testifies) did with a legall fervent love of God, Rom. 10. 2. follow the law of righteousnesse, Rom. 9. 31. instantly serving God day and night, Acts 26. 7. for they had certaine speciall points,
And this was the old Pharisaical mortification, who (as the Apostle Testifies) did with a Legal fervent love of God, Rom. 10. 2. follow the law of righteousness, Rom. 9. 31. instantly serving God day and night, Acts 26. 7. for they had certain special points,
Briefly all their life in appearance was such, and all their apparell and behaviour so seemely and decent, that if a man would paint out wisedome, sobriety, mortification,
Briefly all their life in appearance was such, and all their apparel and behaviour so seemly and decent, that if a man would paint out Wisdom, sobriety, mortification,
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and that also by the assistance of Gods Spirit, as they thought and professed; for as the good Jewes professed that they had the benefit of all spirituall graces,
and that also by the assistance of God's Spirit, as they Thought and professed; for as the good Jews professed that they had the benefit of all spiritual graces,
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but by the Spirit of God, confessing that God gave them his good Spirit to instruct them, Nehem. 9. 20. and acknowledge that it was the Spirit that spake in their Prophets, vers. 30. And as David said, Stablish and uphold me with thy free Spirit, Psal. 51. 12. so these meerely legall devout ones, that by their devoutnesse drave Paul out of their coasts, did professe that all their devotions and mortifications were by the spirit:
but by the Spirit of God, confessing that God gave them his good Spirit to instruct them, Nehemiah 9. 20. and acknowledge that it was the Spirit that spoke in their prophets, vers. 30. And as David said, Establish and uphold me with thy free Spirit, Psalm 51. 12. so these merely Legal devout ones, that by their devoutness drave Paul out of their coasts, did profess that all their devotions and mortifications were by the Spirit:
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whereupon Zidkiab, that struck Micaiah a box on the eare, said, When went the Spirit of the Lord from me unto thee? But because they sought not mortification at the fountaine of the Spirit which is Free Iustification, Galat. 3. 2. but (as the Apostle saith) Being ignorant of the righteousnesse of God,
whereupon Zidkiab, that struck Micaiah a box on the ear, said, When went the Spirit of the Lord from me unto thee? But Because they sought not mortification At the fountain of the Spirit which is Free Justification, Galatians 3. 2. but (as the Apostle Says) Being ignorant of the righteousness of God,
and going about to stablish their owne righteousnesse, did not submit themselves to the righteousness of God, Rom. 10. 3. therefore they were utterly voide of the Spirit,
and going about to establish their own righteousness, did not submit themselves to the righteousness of God, Rom. 10. 3. Therefore they were utterly void of the Spirit,
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Yea, this very opinion of mortifying sinne our selves by the Spirit properly out of the sight of God, is the very heart of Popery, the very essentiall forme of Anabaptisme, the very root of all Justiciaries, the very pride of Lucifer, the very joyning in check-mate with Christ,
Yea, this very opinion of mortifying sin our selves by the Spirit properly out of the sighed of God, is the very heart of Popery, the very essential Form of Anabaptism, the very root of all Justiciaries, the very pride of Lucifer, the very joining in checkmate with christ,
when as it is the sole glory of Christ alone properly to to purifie, and cleanse away from before God by himselfe alone all sinne especially, Heb. 1. 3. for by this selfe mortifying and selfe-cleansing our sins by the spirit properly out of the sight of God, such must needs goe about to make themselves good,
when as it is the sole glory of christ alone properly to to purify, and cleanse away from before God by himself alone all sin especially, Hebrew 1. 3. for by this self mortifying and selfe-cleansing our Sins by the Spirit properly out of the sighed of God, such must needs go about to make themselves good,
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and most holy men in the world, yet they are nothing so in truth, but doe overflow with all manner of hidden corruptions, which they themselves see not;
and most holy men in the world, yet they Are nothing so in truth, but do overflow with all manner of hidden corruptions, which they themselves see not;
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and utter retracting under faire pretences, to doe zealously the duties of their vocations, where any danger appeares, being blindenesse it selfe in the right understanding of the Gospel, full of secret grudgings, whisperings, evill speakings,
and utter retracting under fair pretences, to do zealously the duties of their vocations, where any danger appears, being blindness it self in the right understanding of the Gospel, full of secret grudgings, whisperings, evil speakings,
and manifold breakings, or rather flat contemnings of the ninth commandement, by evill surmisings, and misconstruings of the words and deeds of others, wherein especially they bew••y themselves.
and manifold breakings, or rather flat contemnings of the ninth Commandment, by evil surmisings, and misconstruings of the words and Deeds of Others, wherein especially they bew••y themselves.
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and therefore are driven to thinke, speake, and doe whatsoever he will, and are the generation that Solomon speaketh of Prov. 30. 12. that are pure in their owne conceit, by their mighty mortifying of their sinnes out of Gods sight by the spirit,
and Therefore Are driven to think, speak, and do whatsoever he will, and Are the generation that Solomon speaks of Curae 30. 12. that Are pure in their own conceit, by their mighty mortifying of their Sins out of God's sighed by the Spirit,
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and is (as Luther truely saith) a pestilent generation, although in outward appearance, they seeme to excell all others in good workes, in holinesse and straightnesse of life,
and is (as Luther truly Says) a pestilent generation, although in outward appearance, they seem to excel all Others in good works, in holiness and straightness of life,
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especially when the Word of God is seconded with the unanimous consent of the faithfull dispensers of Gods mysteries (as we see before) yet have• endeavoured to remove away these stumbling-blocks, that lay in the way of the weake beleever, leaving the full overthrow of these objections, against the former consent of the learned, to my brethren of higher gifts,
especially when the Word of God is seconded with the unanimous consent of the faithful dispensers of God's Mysteres (as we see before) yet have• endeavoured to remove away these stumbling-blocks, that lay in the Way of the weak believer, leaving the full overthrow of these objections, against the former consent of the learned, to my brothers of higher Gifts,
And although more peradventure is objected against this first part of Justification, humane wit being a very fertill field to bring forth thornes and briars to choake the truth,
And although more Peradventure is objected against this First part of Justification, humane wit being a very fertile field to bring forth thorns and briers to choke the truth,
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And it is also most true, which the first restorers of the Gospel doe say concerning Free Iustification, that contenders will ever forge matter of contention (even when they have no occasion thereunto) whereby they may with captious cavillations obscure and darken Free Iustification; yet I thinke they may either be referred to some of the former objections,
And it is also most true, which the First restorers of the Gospel do say Concerning Free Justification, that contenders will ever forge matter of contention (even when they have no occasion thereunto) whereby they may with captious cavillations Obscure and darken Free Justification; yet I think they may either be referred to Some of the former objections,
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because it is true that Austin saith, Non credimus intelligendo, sed credendo intelligimus: That is, we come not by understanding the reason of Gods mysteries, to beleeve;
Because it is true that Austin Says, Non Credimus intelligendo, sed credendo intelligimus: That is, we come not by understanding the reason of God's Mysteres, to believe;
And by believing are able to answer all objections whatsoever, as Saint Iohn saith, This is our victory that overcommeth the whole world of opposition, even our faith. And therefore now let us proceed to adde something for the kindling and preserving of our faith.
And by believing Are able to answer all objections whatsoever, as Saint John Says, This is our victory that Overcometh the Whole world of opposition, even our faith. And Therefore now let us proceed to add something for the kindling and preserving of our faith.
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Containing an Antidote against doubting, to kindle faith, that so our faith may be a preservative against all Objections of the world, the flesh, and the Devill, whatsoever.
Containing an Antidote against doubting, to kindle faith, that so our faith may be a preservative against all Objections of the world, the Flesh, and the devil, whatsoever.
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and thirdly, the removall of these Objections might be sufficient to make us strong in the assurance, that we in and by the wedding garment of Christs righteousnesse are made so perfectly holy and righteous before God freely, that we have not one spot or wrinkle of sinne,
and Thirdly, the removal of these Objections might be sufficient to make us strong in the assurance, that we in and by the wedding garment of Christ righteousness Are made so perfectly holy and righteous before God freely, that we have not one spot or wrinkle of sin,
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The reason whereof, Luther laying his finger upon the very boile, notably expresseth in these words, saying, But what letteth that one dareth not challenge to himselfe this Title, that he is perfectly righteous in the sight of God? even a timorous conscience,
The reason whereof, Luther laying his finger upon the very boil, notably Expresses in these words, saying, But what lets that one dareth not challenge to himself this Title, that he is perfectly righteous in the sighed of God? even a timorous conscience,
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the cause whereof (saith he in another place) is our corrupt Nature, and our blinde Reason, which will measure the Kingdome of God according to her owne opinion:
the cause whereof (Says he in Another place) is our corrupt Nature, and our blind Reason, which will measure the Kingdom of God according to her own opinion:
whereby it thinketh (notwithstanding Christs clensing away of our sinnes out of Gods sight) that those things so clensed, are yet uncleane before God, which seeme uncleane to it selfe;
whereby it Thinketh (notwithstanding Christ cleansing away of our Sins out of God's sighed) that those things so cleansed, Are yet unclean before God, which seem unclean to it self;
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that is, count not thou uncleane, Acts 10. 15. And because the Apostle putteth doubting, and unbeleefe in a manner for all one, Rom. 4. 20. which doubting is the maine desire of the Devill,
that is, count not thou unclean, Acts 10. 15. And Because the Apostle putteth doubting, and unbelief in a manner for all one, Rom. 4. 20. which doubting is the main desire of the devil,
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therefore that we may be found at the least wrestlers and strivers against this sin of sins, wee must fence our selves with certaine remedies drawne out of Gods Word, wherewith being armed,
Therefore that we may be found At the least wrestlers and strivers against this since of Sins, we must fence our selves with certain remedies drawn out of God's Word, wherewith being armed,
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as with spirituall weapons, wee may by casting downe imaginations, and all strong holds that exalt themselves against the knowledge of Christs benefits, bee able not only to resist,
as with spiritual weapons, we may by casting down Imaginations, and all strong holds that exalt themselves against the knowledge of Christ benefits, be able not only to resist,
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yet because they are of great moment for the working of faith in us, may here, with the common consent of the learned Interpreters be more largely confirmed.
yet Because they Are of great moment for the working of faith in us, may Here, with the Common consent of the learned Interpreters be more largely confirmed.
FIrst therefore, because we cannot be saved except we become the children of Abraham, Luke 19. 9. and we cannot become the children of Abraham, but by walking in the steps of the faith of our Father Abraham, Rom. 4. 11, 12. because the Apostle plainely avoucheth that as many as are of faith, the same are the children of Abraham, and blessed with faithfull Abraham, Galat. 3. 7. 9. Therefore first (I say) it behoves us exceeding greatly to marke,
First Therefore, Because we cannot be saved except we become the children of Abraham, Lycia 19. 9. and we cannot become the children of Abraham, but by walking in the steps of the faith of our Father Abraham, Rom. 4. 11, 12. Because the Apostle plainly avoucheth that as many as Are of faith, the same Are the children of Abraham, and blessed with faithful Abraham, Galatians 3. 7. 9. Therefore First (I say) it behoves us exceeding greatly to mark,
as being the very life of our soule, and to have ever before our eyes the description of Abrahams faith that he walked in, exactly described purposely for this end, by the holy Ghost, Rom. 4. In which description foure principall things are set downe, which the Apostle flatly testifieth, that we must in this case of Free Iustification expressely imitate,
as being the very life of our soul, and to have ever before our eyes the description of Abrahams faith that he walked in, exactly described purposely for this end, by the holy Ghost, Rom. 4. In which description foure principal things Are Set down, which the Apostle flatly Testifieth, that we must in this case of Free Justification expressly imitate,
The first is the right object, ground, and matter of faith, whereupon faith must rest, which is a promise of God giving a reall being of the thing, to be already so indeed as he hath spoken it before himselfe,
The First is the right Object, ground, and matter of faith, whereupon faith must rest, which is a promise of God giving a real being of the thing, to be already so indeed as he hath spoken it before himself,
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so likewise in the case of our Justification, God saith, that the blood of Iesus Christ his Sonne doth make us cleane, 1 Iohn 1. 7. and whiter than snow from all sinne, Psal. 51. 7. whereby we are made so perfectly just and righteous in the sight of God freely, that we are faire,
so likewise in the case of our Justification, God Says, that the blood of Iesus christ his Son does make us clean, 1 John 1. 7. and Whiter than snow from all sin, Psalm 51. 7. whereby we Are made so perfectly just and righteous in the sighed of God freely, that we Are fair,
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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 sense, sight, and feeling is not;
the meaning whereof is this, God calls; that is, works, Effecteth, Causes & makes that thing to have a true & real being before himself by speaking it, which to sense, sighed, and feeling is not;
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Secondly, followes the battel of faith, in which the order of nature, and sense, and reason, grounded upon naturall causes, doe shew a flat contrariety,
Secondly, follows the battle of faith, in which the order of nature, and sense, and reason, grounded upon natural Causes, do show a flat contrariety,
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,
Thirdly, follows the victory of faith, by which it shutteth her eyes and Considereth not, nor looks upon, but (as it were) winketh At, and turns quite from,
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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;
and feeling, show a contrariety and impossibility in the matter promised & spoken; and rests wholly and only upon the Word, & promise, and power of God speaking;
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or would not thinke of his owne body, which was now dead, nor the deadnesse of Sarahs wombe, &c. that is, whatsoever he could behold either in himselfe,
or would not think of his own body, which was now dead, nor the deadness of Sarahs womb, etc. that is, whatsoever he could behold either in himself,
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Fourthly, hereupon followes the Triumph 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;
Fourthly, hereupon follows the Triumph of faith, yielding to God only upon the foresaid grounds of his truth and power, his full glory of truly sufilling upon us that which he hath spoken;
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 this triumph of faith is expressed in the next Verses in these words, That he doubted not of the promise of God by unbelief, but was strengthened in faith,
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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,
All which (the Apostle flatly Testifies) must be imitated of us, in the case of Free Justification by christ, who was Delivered to death to abolishour Sins out of God's sighed,
and is risen againe for our full justification, Rom. 4. 15. The manner whereof 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,
and is risen again for our full justification, Rom. 4. 15. The manner whereof is notably expressed, by that Hercules of God's glory, upon the song of Zachary, saying thus, In what place soever the born of salvation, Iesus christ, is exalted, there is no access neither for sin nor death,
and reason by saying, it is impossible but this should make me foule in the sight of God, will thus strongly perswade us, that wee are not made perfectly holy and righteous, from all spot of sin in the sight of God freely:
and reason by saying, it is impossible but this should make me foul in the sighed of God, will thus strongly persuade us, that we Are not made perfectly holy and righteous, from all spot of since in the sighed of God freely:
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because God and the blood of Christ do assure us the contrary, namely, that we seeing by the light of Gods word, that one spot of sinne makes us in the sight of God foule,
Because God and the blood of christ do assure us the contrary, namely, that we seeing by the Light of God's word, that one spot of sin makes us in the sighed of God foul,
like the Devill, and accursed, Galat. 3. 10. the blood of Christ doth make us so cleane, 1 Iohn 1. 7. that we are whiter than snow, from all spot of sinne in the sight of God, Psal. 51. 7. But if thou ask me,
like the devil, and accursed, Galatians 3. 10. the blood of christ does make us so clean, 1 John 1. 7. that we Are Whiter than snow, from all spot of sin in the sighed of God, Psalm 51. 7. But if thou ask me,
how, and by what meanes may I mortifie my reason, sense, and feeling, and come to beleeve the contrary unto them? I answer, by removeing what they pretend, out of thy sight and minde;
how, and by what means may I mortify my reason, sense, and feeling, and come to believe the contrary unto them? I answer, by removing what they pretend, out of thy sighed and mind;
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as Abraham did the deadnesse of his body, and the deadnesse of Sarahs wombe, by not considering the same, Rom. 4. 19. and by trusting in the word alone spoken, although (as Christ dealt at first with the woman of Canaan) God himselfe,
as Abraham did the deadness of his body, and the deadness of Sarahs womb, by not considering the same, Rom. 4. 19. and by trusting in the word alone spoken, although (as christ dealt At First with the woman of Canaan) God himself,
and old age, that pretended impossibility, and by judging him faithfull that had spoken, Heb. 11. 11. And thus doth faith make a man shut his eyes against what he sees,
and old age, that pretended impossibility, and by judging him faithful that had spoken, Hebrew 11. 11. And thus does faith make a man shut his eyes against what he sees,
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Because it is most true that Luther saith, That this is the chiefe virtue, and cunning of faith, that it seeth those things that are not seene or felt;
Because it is most true that Luther Says, That this is the chief virtue, and cunning of faith, that it sees those things that Are not seen or felt;
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neither can it rest upon any other thing, but that which it feeleth. But faith saith otherwise, it resteth only in the word, and trusteth wholly unto it;
neither can it rest upon any other thing, but that which it feeleth. But faith Says otherwise, it rests only in the word, and Trusteth wholly unto it;
neither doubteth it that any thing will fall out otherwise than the word speaketh. This is a right and strong faith, when as a man leaveth sense, wisedome, reason,
neither doubteth it that any thing will fallen out otherwise than the word speaks. This is a right and strong faith, when as a man Leaveth sense, Wisdom, reason,
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Therefore Abraham killed reason by faith in the word of God, whereby seed was promised to him of Sarah, who was barren, and now also past child-bearing:
Therefore Abraham killed reason by faith in the word of God, whereby seed was promised to him of Sarah, who was barren, and now also passed childbearing:
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unto this word reason yeelded not straitway in Abraham, and yet bore more sway in Zacharie; but it fought against faith even in him, both he and especially Sarah judging it to be an absurd, a foolish,
unto this word reason yielded not straightway in Abraham, and yet boar more sway in Zacharias; but it fought against faith even in him, both he and especially Sarah judging it to be an absurd, a foolish,
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judge not, but heare the word of God, saying, that the blood of Iesus Christ hath made us so cleane, that we are whiter than snow, from all sinne in the sight of God freely, and beleeve it.
judge not, but hear the word of God, saying, that the blood of Iesus christ hath made us so clean, that we Are Whiter than snow, from all sin in the sighed of God freely, and believe it.
Thus sincere Christians that have overcome the foresaid timerous conscience, and have a good conscience, and in whose heart the spirit of God abideth, although they feele their sinnes:
Thus sincere Christians that have overcome the foresaid timorous conscience, and have a good conscience, and in whose heart the Spirit of God Abideth, although they feel their Sins:
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If thou wilt consider life, I will set before thee the lives of S. Peter, Paul, and Iohn, and thou shalt finde even them not to have lived without sinne;
If thou wilt Consider life, I will Set before thee the lives of S. Peter, Paul, and John, and thou shalt find even them not to have lived without sin;
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Yea, God cannot deferre, or delay, where there is this sincere heart that trusteth in him alone, all other things being left, looking only to the naked word of God, there God cannot hide himselfe,
Yea, God cannot defer, or Delay, where there is this sincere heart that Trusteth in him alone, all other things being left, looking only to the naked word of God, there God cannot hide himself,
but revealeth himself, & commeth unto such an heart, and maketh his abode there, as the Lord saith, Ioh. 14. 21, 23. I will come unto him and will dwell with him.
but Revealeth himself, & comes unto such an heart, and makes his Abided there, as the Lord Says, John 14. 21, 23. I will come unto him and will dwell with him.
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so to shut his eyes against every assault of Satan, to become a foole, that hee may be wise, that is, to lay aside humane sense, understanding, reason,
so to shut his eyes against every assault of Satan, to become a fool, that he may be wise, that is, to lay aside humane sense, understanding, reason,
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yea, as often as we feele, that we have by any sin pierced and wounded our soul with the sting of death (for the sting of death is sin, 1 Cor. 15. 56.) so often must we call to minde, especially these foure things wherein the very essence and vertue of our baptisme consisteth.
yea, as often as we feel, that we have by any since pierced and wounded our soul with the sting of death (for the sting of death is since, 1 Cor. 15. 56.) so often must we call to mind, especially these foure things wherein the very essence and virtue of our Baptism Consisteth.
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but also preserves us (as is before shewed) in the same, above our sense and feeling, ever and continually perfectly holy and righteous from all spot or wrinkle sin,
but also preserves us (as is before showed) in the same, above our sense and feeling, ever and continually perfectly holy and righteous from all spot or wrinkle since,
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or any such thing in the sight of God freely, Ephes. 5. 26, 27. because (as the Apostle testifies) with one sacrifice upon the Crosse, hee hath made pefect, for ever and continually, all them that are sanctified, Heb. 10. 14. For (saith Luther) the blood of Christ hath in it such sharp salt,
or any such thing in the sighed of God freely, Ephesians 5. 26, 27. Because (as the Apostle Testifies) with one sacrifice upon the Cross, he hath made perfect, for ever and continually, all them that Are sanctified, Hebrew 10. 14. For (Says Luther) the blood of christ hath in it such sharp salt,
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and doth poure water upon thee with his own hands, and doth pronounce that hee hath washed thee clean from all thy sinnes, speaking unto thee in earth himselfe, with his own mouth, by the voyce of the Minister.
and does pour water upon thee with his own hands, and does pronounce that he hath washed thee clean from all thy Sins, speaking unto thee in earth himself, with his own Mouth, by the voice of the Minister.
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for alas, that were able to doe no such work, and just nothing, but, as the Brazen-Serpent healed the Israelites, that is, in the meer ordinance, name and power of God the Father, Sonne and holy Ghost, as if he should say;
for alas, that were able to do no such work, and just nothing, but, as the Brazen serpent healed the Israelites, that is, in the mere Ordinance, name and power of God the Father, Son and holy Ghost, as if he should say;
but standing by God, own appointment and ordinance in his place and stead, and supplying his roome, I wash thee in the name and power of God, that thou mayst count no otherwise of it,
but standing by God, own appointment and Ordinance in his place and stead, and supplying his room, I wash thee in the name and power of God, that thou Mayest count no otherwise of it,
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and the renewing of the holy Ghost, Tit. 3. 5. That is first it makes us new born creatutes to Godward by Justification, by abolishing all our sinnes out of Gods sight,
and the renewing of the holy Ghost, Tit. 3. 5. That is First it makes us new born Creatures to Godward by Justification, by abolishing all our Sins out of God's sighed,
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whereupon S. Iohn saying, that Christ came by water and blood, and repeating blood with a vehement emphasis, saith again, Not by water only, but by water and blood, doth give us to understand, that in Baptisme of water, wee must have principall respect to the blood of Christ, whereby Baptisme is of such efficacie,
whereupon S. John saying, that christ Come by water and blood, and repeating blood with a vehement emphasis, Says again, Not by water only, but by water and blood, does give us to understand, that in Baptism of water, we must have principal respect to the blood of christ, whereby Baptism is of such efficacy,
so that whatsoever is there promised, they perswade themselves to be as sure and certaine, as those things which they even see and feele before their outward eyes.
so that whatsoever is there promised, they persuade themselves to be as sure and certain, as those things which they even see and feel before their outward eyes.
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and to be made so clean, that we are made from all sinne in the sight of God, whiter than snow. And this is that perfect cleansing by the blood of Christ, which David speaks of, Psal. 51. where he saith, Wash mee throughly from mine iniquity,
and to be made so clean, that we Are made from all sin in the sighed of God, Whiter than snow. And this is that perfect cleansing by the blood of christ, which David speaks of, Psalm 51. where he Says, Wash me thoroughly from mine iniquity,
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Secondly, wee must call to minde, that God in our Baptisme gave us Christ, making us thus cleane from all our sins, appropriated unto thee, that art baptized:
Secondly, we must call to mind, that God in our Baptism gave us christ, making us thus clean from all our Sins, appropriated unto thee, that art baptised:
that is, given unto thee in particular, as if at that time that thou wast a baptizing, there had been (in respect of thy particular and perfect washing and saving) no more to bee saved by the blood of Christ,
that is, given unto thee in particular, as if At that time that thou wast a baptizing, there had been (in respect of thy particular and perfect washing and Saving) no more to be saved by the blood of christ,
Thirdly, wee must call to minde that God in our Baptisme, gave us Christ thus perfectly, washing away all our sinnes freely, that is, God respecting no worthinesse in us, to deserve this rich grace, not respecting no unworthinesse in us, to hinder the same, not requiring any other condition at our hands,
Thirdly, we must call to mind that God in our Baptism, gave us christ thus perfectly, washing away all our Sins freely, that is, God respecting no worthiness in us, to deserve this rich grace, not respecting no unworthiness in us, to hinder the same, not requiring any other condition At our hands,
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But are justified freely by his Grace through the redemption that is in Christ Iesus, Rom. 3. 23, 24. And to shew how freely hee thus of unjust, makes us perfectly just in his sight, he brings us to the laver of baptisme even whilst we are Infants,
But Are justified freely by his Grace through the redemption that is in christ Iesus, Rom. 3. 23, 24. And to show how freely he thus of unjust, makes us perfectly just in his sighed, he brings us to the laver of Baptism even while we Are Infants,
and doth then and there sanctifie us to himselfe with his blood, and makes us clean by the washing of water through the word, Ephes. 5. 26. When we are not only meer lumps of originall sinne, farre more soule in the blood of our soules,
and does then and there sanctify us to himself with his blood, and makes us clean by the washing of water through the word, Ephesians 5. 26. When we Are not only mere lumps of original sin, Far more soul in the blood of our Souls,
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This rich grace of Gods washing us so freely, even when we were without feeling of our misery, in the very blood of our originall sinne is plainly described by God in Ezech. 16. saying, When I passed by thee, I saw thee cast out and polluted in thine own blood;
This rich grace of God's washing us so freely, even when we were without feeling of our misery, in the very blood of our original sin is plainly described by God in Ezekiel 16. saying, When I passed by thee, I saw thee cast out and polluted in thine own blood;
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I cloathed thee also with broidred work, and I decked thee with fine linnen, which is the righteousnesse of the Saints, Revel. 19. 8. And covered thee with the silk of mine own righteousnesse.
I clothed thee also with broidered work, and I decked thee with fine linen, which is the righteousness of the Saints, Revel. 19. 8. And covered thee with the silk of mine own righteousness.
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Thus wast thou decked with Gold and Silver, and thou wast exceeding beautifull, for thou wast perfect through my beauty which I had put upon thee, saith the Lord:
Thus wast thou decked with Gold and Silver, and thou wast exceeding beautiful, for thou wast perfect through my beauty which I had put upon thee, Says the Lord:
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Fourthly and lastly, we must call to minde, that God, to put us out of all doubting, gave us these riches, confirmed, ratified and sealed unto us with his own seale of baptisme;
Fourthly and lastly, we must call to mind, that God, to put us out of all doubting, gave us these riches, confirmed, ratified and sealed unto us with his own seal of Baptism;
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whereby no Father lying upon his deathbed, can seale unto his Adopted Sonne the gift of his lands and goods in his last Will and Testament, more certainly and assuredly, with the seale of his own Ring,
whereby no Father lying upon his deathbed, can seal unto his Adopted Son the gift of his Lands and goods in his last Will and Testament, more Certainly and assuredly, with the seal of his own Ring,
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why shouldest thou make question of thy selfe, when God hath revealed no exception or question of thee? nay, rather when God hath done the clean contrary;
why Shouldst thou make question of thy self, when God hath revealed no exception or question of thee? nay, rather when God hath done the clean contrary;
and thou Adopted an heire of all the riches of thy elder brother Christ Jesus, his last Will and Testament being made good unto thee by the death also of the Testator? Heb. 9. 17. Certainly thou canst not misse of thy rich inheritance,
and thou Adopted an heir of all the riches of thy elder brother christ jesus, his last Will and Testament being made good unto thee by the death also of the Testator? Hebrew 9. 17. Certainly thou Canst not miss of thy rich inheritance,
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neither shouldst thou doubt of them by unbeleefe, but with faithfull Sarah overcome doubting by judging him faithfull in his word and ordinance, that hath spoken and sealed them unto thee,
neither Shouldst thou doubt of them by unbelief, but with faithful Sarah overcome doubting by judging him faithful in his word and Ordinance, that hath spoken and sealed them unto thee,
and so give glory to Christs blood, and receive at the last the reward of thy faith, even the salvation of thy soule, 1 Pet. 1. 9. For grant that God should visibly manifest and reveale the things which the holy Ghost,
and so give glory to Christ blood, and receive At the last the reward of thy faith, even the salvation of thy soul, 1 Pet. 1. 9. For grant that God should visibly manifest and reveal the things which the holy Ghost,
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wherein the Heavens were opened, and the holy Ghost came downe, and God the Father made a Sermon himselfe, that in his Sonne, given and sealed unto thee in thy Baptisme, he is perfectly well pleased with thee:
wherein the Heavens were opened, and the holy Ghost Come down, and God the Father made a Sermon himself, that in his Son, given and sealed unto thee in thy Baptism, he is perfectly well pleased with thee:
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although this be much, if it be well marked, yet thy mortall condition would not be able to endure, no not one moment, the full manifestation of that divine and Heavenly Majesty:
although this be much, if it be well marked, yet thy Mortal condition would not be able to endure, no not one moment, the full manifestation of that divine and Heavenly Majesty:
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and adde those few words, I baptize thee in the name of the father, &c. and wills us to fixe and fasten our eyes and eares upon the same, being such as our mortall nature is well able to beare and endure;
and add those few words, I baptise thee in the name of the father, etc. and wills us to fix and fasten our eyes and ears upon the same, being such as our Mortal nature is well able to bear and endure;
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then we marre grace, and with the Scribes and Pharisees, thinking scorne of Iohns Baptisme, We despise the counsell of God against our selves, Luke 7. 30. and doe vanish away with them, in our owne legall devotions.
then we mar grace, and with the Scribes and Pharisees, thinking scorn of Iohns Baptism, We despise the counsel of God against our selves, Lycia 7. 30. and do vanish away with them, in our own Legal devotions.
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than did the Scribes & Pharisees, who (as it is said before) by setting light of the Baptisme of Iohn, despised the counsell of God against themselves, because either by prophanesse,
than did the Scribes & Pharisees, who (as it is said before) by setting Light of the Baptism of John, despised the counsel of God against themselves, Because either by profaneness,
or in love of our owne blinde devotions, we have beene too ignorant of this right way of God, Acts 18. 25. and by a carelesse neglect of them, have too much forsaken our baptismes;
or in love of our own blind devotions, we have been too ignorant of this right Way of God, Acts 18. 25. and by a careless neglect of them, have too much forsaken our baptisms;
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whereby although we have changed our selves from the same towards God; yet because God is not changed towards us, and because his gifts are without repentance,
whereby although we have changed our selves from the same towards God; yet Because God is not changed towards us, and Because his Gifts Are without Repentance,
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whereupon comfortable is the testimony of that learned Dispenser of Gods mysteries, saying thus, Wee indeed being blinde, and unbeleeving, did in a long time not hold fast the promise sealed unto us in our baptisme;
whereupon comfortable is the testimony of that learned Dispenser of God's Mysteres, saying thus, we indeed being blind, and unbelieving, did in a long time not hold fast the promise sealed unto us in our Baptism;
But now sith by the grace of God, wee have hegun to wax wiser, we accuse our owne blindenesse and hardnesse of heart, which have beene so long unthankfull for so great goodnesse,
But now sith by the grace of God, we have hegun to wax Wiser, we accuse our own blindness and hardness of heart, which have been so long unthankful for so great Goodness,
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and doe beleeve that the promise it selfe is not vanished away; but rather thus we consider, God hath promised to give us these unsearchable riches freely;
and do believe that the promise it self is not vanished away; but rather thus we Consider, God hath promised to give us these unsearchable riches freely;
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and sith he hath not only promised, but also sealed it unto me in particular in baptisme, he will undoubtedly performe it to all them, that beleeve it.
and sith he hath not only promised, but also sealed it unto me in particular in Baptism, he will undoubtedly perform it to all them, that believe it.
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and apprehending with boldnesse the free goodnesse and promise of God, which he hath forsaken, confesse the same to God, rejoycing that he hath yet this so great safeguard of his salvation, that he is baptized;
and apprehending with boldness the free Goodness and promise of God, which he hath forsaken, confess the same to God, rejoicing that he hath yet this so great safeguard of his salvation, that he is baptised;
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as S. Paul testifieth, saying, If wee beleeve not, he abides faithfull, he cannot deny himselfe, 2 Tim. 2. 13. certainly this meere truth of God, sealed unto him by Baptisme, will be his shield and buckler to save him;
as S. Paul Testifieth, saying, If we believe not, he abides faithful, he cannot deny himself, 2 Tim. 2. 13. Certainly this mere truth of God, sealed unto him by Baptism, will be his shield and buckler to save him;
namely, this meer truth of God sealed unto him from God, saying, God is true in his promises, whereof he hath given me his pledge, and seale in Baptisme;
namely, this mere truth of God sealed unto him from God, saying, God is true in his promises, whereof he hath given me his pledge, and seal in Baptism;
when they were to returne to repentance, did first, and before all things call to remembrance their deliverance out of Aegypt, and by the remembrance thereof did returne unto God, who so graciously brought them out;
when they were to return to Repentance, did First, and before all things call to remembrance their deliverance out of Egypt, and by the remembrance thereof did return unto God, who so graciously brought them out;
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and therefore is so often inculcated by Moses and the Prophets, and is made by ▪ God himselfe the very preface to the keeping of all the ten Commandements:
and Therefore is so often inculcated by Moses and the prophets, and is made by ▪ God himself the very preface to the keeping of all the ten commandments:
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This promise, that he that beleeveth, namely that the Son of God justifieth him, making him perfectly holy and righteous from all spot of sinne in the sight of God freely, and is baptized, that is,
This promise, that he that Believeth, namely that the Son of God Justifieth him, making him perfectly holy and righteous from all spot of sin in the sighed of God freely, and is baptised, that is,
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and hath received the assurance hereof, by having it by Gods owne signe and seale of Baptisme sealed un to him, hee shall be saved, Mark 16. 16. this (I say) is the promise, which as the head, heart,
and hath received the assurance hereof, by having it by God's own Signen and seal of Baptism sealed un to him, he shall be saved, Mark 16. 16. this (I say) is the promise, which as the head, heart,
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yet he labours with all might and maine to extinguish it in elder folk, and hath so farre prevailed herein, that where are there almost any that remember the glory of their Baptisme? and feele joy in the truth of the foure former points? much lesse doe they glory in this great glory of the Lord sealed upon them, mentioned, Esay 60. 2. but look after other meanes of assuring themselves of the forgivenesse of their sinnes,
yet he labours with all might and main to extinguish it in elder folk, and hath so Far prevailed herein, that where Are there almost any that Remember the glory of their Baptism? and feel joy in the truth of the foure former points? much less doe they glory in this great glory of the Lord sealed upon them, mentioned, Isaiah 60. 2. but look After other means of assuring themselves of the forgiveness of their Sins,
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Secondly, because the power and virtue of our Baptisme once pronounced upon us in the Lords ordinance, end•res upon us to the end of our lives, raising us up (as we heard before) when we are fallen, to true repentance,
Secondly, Because the power and virtue of our Baptism once pronounced upon us in the lords Ordinance, end•res upon us to the end of our lives, raising us up (as we herd before) when we Are fallen, to true Repentance,
as we read of a certaine holy virgin in the Primitive Church (when as yet custome and long use had not made Baptisme to seeme small) who as often as she was tempted, did resist and overcome with objecting her Baptisme, saying briefly, I am a Christian, and am baptized, as the Spouse in the Cant. saith, I have put off my coat,
as we read of a certain holy Virgae in the Primitive Church (when as yet custom and long use had not made Baptism to seem small) who as often as she was tempted, did resist and overcome with objecting her Baptism, saying briefly, I am a Christian, and am baptised, as the Spouse in the Cant Says, I have put off my coat,
THe fourth enimy assaulting our faith, and driving us strongly to doubting, and against which wee have need to arme our selves, is the great multitude commonly called the world;
THe fourth enemy assaulting our faith, and driving us strongly to doubting, and against which we have need to arm our selves, is the great multitude commonly called the world;
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of whom S. Iohn speaketh saying, Wee know that we are of God, and that the whole world lieth in wickednesse, 1 Iohn 5. 19. for although God hath some of all sorts, high and low, rich and poore ▪ that are true beleevers;
of whom S. John speaks saying, we know that we Are of God, and that the Whole world lies in wickedness, 1 John 5. 19. for although God hath Some of all sorts, high and low, rich and poor ▪ that Are true believers;
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and therefore are so farre from beleeving with the heart, and confessing with the tongue, that we are so cloathed with the wedding-garment of Christs righteousnesse, that we are made perfectly holy and righteous from all spot of sinne in the sight of God freely, that hereupon condemning the very sayings of the learned, in the former fifth Scripture phrase, expressing the same, they bring forth all their munition,
and Therefore Are so Far from believing with the heart, and confessing with the tongue, that we Are so clothed with the Wedding garment of Christ righteousness, that we Are made perfectly holy and righteous from all spot of sin in the sighed of God freely, that hereupon condemning the very sayings of the learned, in the former fifth Scripture phrase, expressing the same, they bring forth all their munition,
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But against this scandall we are sufficiently forewarned, and thereby strongly fore-armed with that one watch-word of the holy Ghost, saying, That Christ brings the most certaine testimony of himselfe and of his benefits, from his Father, but no man receiveth his testimony, Iohn 3. 32. which (as the learned interpreters doe well expresse) must not bee so understood,
But against this scandal we Are sufficiently forewarned, and thereby strongly Forearmed with that one watchword of the holy Ghost, saying, That christ brings the most certain testimony of himself and of his benefits, from his Father, but no man receives his testimony, John 3. 32. which (as the learned Interpreters do well express) must not be so understood,
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and many others beleeving, have, and daily doe receive the same) but because very few in comparison doe receive it, who if they bee compared with the huge multitude that make a shew of receiving it, by the dead faith,
and many Others believing, have, and daily do receive the same) but Because very few in comparison do receive it, who if they be compared with the huge multitude that make a show of receiving it, by the dead faith,
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so that Abraham himselfe could not see the day of Christ more cleerly than they doe, saying and thinking by the dead faith, I am rich, and encreased in goods,
so that Abraham himself could not see the day of christ more clearly than they do, saying and thinking by the dead faith, I am rich, and increased in goods,
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and have need of nothing, when they know not, that they are wretched, and miserable, and poore and blinde, and naked, Rev. 3. 17. this is not to receive Christ,
and have need of nothing, when they know not, that they Are wretched, and miserable, and poor and blind, and naked, Rev. 3. 17. this is not to receive christ,
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Fourthly, and lastly, he that hath received to himselfe the enjoying of Christ, and his benefits, of such excellent worth, is filled with great joy, according to the excellency of the things received,
Fourthly, and lastly, he that hath received to himself the enjoying of christ, and his benefits, of such excellent worth, is filled with great joy, according to the excellency of the things received,
all which is evident by the testimony of Christ, saying, The Kingdome of heaven (that is, the true enjoying of Christ and his benefits) is like a treasure hid in the field, which when a man hath found, he hideth it,
all which is evident by the testimony of christ, saying, The Kingdom of heaven (that is, the true enjoying of christ and his benefits) is like a treasure hid in the field, which when a man hath found, he Hideth it,
But alas, how few are there at this day that doe thus? and therefore how few have found this treasure? how few receive and consider this very testimony of Christ? may we not well say, in a manner none? but what is the kore of this sore? even this,
But alas, how few Are there At this day that do thus? and Therefore how few have found this treasure? how few receive and Consider this very testimony of christ? may we not well say, in a manner none? but what is the kore of this soar? even this,
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But how, and after what manner will they dare to reject Christ and his benefits? even with a threefold cunning device: First, to palliate their unbeleefe;
But how, and After what manner will they Dare to reject christ and his benefits? even with a threefold cunning device: First, to palliate their unbelief;
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therefore although God himselfe, the ancient of daies, hath spoken it, and hath the unanimous testimony of the Orthodox Interpreters and Dispensers of Gods mysteries,
Therefore although God himself, the ancient of days, hath spoken it, and hath the unanimous testimony of the Orthodox Interpreters and Dispensers of God's Mysteres,
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so when Christ came a Minister of the old and ancient truth of God, but to confirme the promises made of old unto the Fathers, Rom. 15. 8. yet when he began to preach the same, the greatest multitude cried out, what new Doctrine is this? Marke 1. 17. whereupon it is most true, that is testified by the Apologie of the Church of England, saying, We wot not by what meanes,
so when christ Come a Minister of the old and ancient truth of God, but to confirm the promises made of old unto the Father's, Rom. 15. 8. yet when he began to preach the same, the greatest multitude cried out, what new Doctrine is this? Mark 1. 17. whereupon it is most true, that is testified by the Apology of the Church of England, saying, We wot not by what means,
yet of the foresaid greatest multitude it was called newfangled, and of late devised. Yea, Eusebius writeth that the Christian Religion that was ever of old from the beginning,
yet of the foresaid greatest multitude it was called newfangled, and of late devised. Yea, Eusebius Writeth that the Christian Religion that was ever of old from the beginning,
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But as Christ unto the Scribes and Pharisees objecting, that he brought in a certaine new Religion, said, If ye beleeved Moses, ye would beleeve me also:
But as christ unto the Scribes and Pharisees objecting, that he brought in a certain new Religion, said, If you believed Moses, you would believe me also:
but Christs benefits must beare the blame, namely, that they are foolish and absurd, and so foolish and absurd things are not to be received of such wise men as the whole world is:
but Christ benefits must bear the blame, namely, that they Are foolish and absurd, and so foolish and absurd things Are not to be received of such wise men as the Whole world is:
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these little remembring, and lesse regarding to lay the blame where it is, namely, That the naturall man not only perceives not the things of Gods spirit,
these little remembering, and less regarding to lay the blame where it is, namely, That the natural man not only perceives not the things of God's Spirit,
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but they are also foolishnesse unto him, 1 Cor. 2. 14. but least of all practising that admonition of the Apostle, That if any man will be wise, let him become a foole, that he may be wise, 1 Cor. 3. 18. but this is an hard saying to such wise heads: who can heare it?
but they Are also foolishness unto him, 1 Cor. 2. 14. but least of all practising that admonition of the Apostle, That if any man will be wise, let him become a fool, that he may be wise, 1 Cor. 3. 18. but this is an hard saying to such wise Heads: who can hear it?
but also foolish Doctrine; lest they should be blamed of unbeleefe, they think it the best, to sharpen the uttermost of their wits by contradicting, sophisticating, wrangling, gaine-saying,
but also foolish Doctrine; lest they should be blamed of unbelief, they think it the best, to sharpen the uttermost of their wits by contradicting, sophisticating, wrangling, gainsaying,
But weighty is that admonition of our Church taught by the first Restorers of the Gospel in this Land, saying, The worldly wisemen scorne the Doctrine of Christ, as foolish to their understandings:
But weighty is that admonition of our Church taught by the First Restorers of the Gospel in this Land, saying, The worldly Wise men scorn the Doctrine of christ, as foolish to their understandings:
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,
And Therefore let us that have one spark of the true Fear of God, if we cannot understand the sense and reason of the sayings of the holy Scriptures,
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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,
yet let us not be Scorner's, jesters, and deriders, for that is the uttermost token and show of a Reprobate, of a plain enemy to God and his Wisdom, etc. And Therefore if we will be profitable hearers and Readers of holy Scriptures, we must First deny our own selves,
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& 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,
& deriding the things which men understand not, what do they Else but Stumble At the stumbling stone laid in Zion ▪ which the Apostle Teaches is chiefly done in gainsaying,
and wrangling against Free Iustification, as these Scriptures testifie, Rom. 9. 30, 31, 32, 33. 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 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;
and wrangling against Free Justification, as these Scriptures testify, Rom. 9. 30, 31, 32, 33. and Rom. 10. 3, 4, 10, 21. whereby they pull that stone upon their own Heads, which falling upon them will grind them to powder, Mathew 21. 44. And yet when christ 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;
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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.
yet is reason of such impudence, that she will not stick to Set up her bristles against the same, and to purse that which she does not understand with malapert and saucy gainsayings and wranglings.
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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:
so that although it is true that a Minister ought to be exceeding watchful, that he speak (especially in this carping age) very circumspectly of God and his Mysteres, left by any means he give an occasion to the wicked to calumniate God's truth:
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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;
yet it is most true that calvin Testifies, proving it in the Exampl of Paul, that there was never such wariness and sobriety of speaking in the Servants of God, which could make silent unclean and poisonous tongues;
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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, I speake as the wicked,
Because it is most true which again he notes upon those words of Paul, Rom. 3. 5. (I speak as a man) that Saint Paul sairh not, I speak as the wicked,
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 stone, and rock of offence laid in Zion? how should wise Festus judge Paul to be mad? Acts 26. how should 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:
for then indeed how should the Prophesy of old Simeon be verified, that christ should be Set up for a Signen and mark of contradiction, Lycia 2. 34. how should he be a stumbling stone, and rock of offence laid in Zion? how should wise Festus judge Paul to be mad? Acts 26. how should christ be to the Gentiles foolishness? yea, the deep things of God, which Beza expoundeth to be but the excellency of Christ benefits, being judged of natural wise men to be foolishness? is it possible for the Wisdom of the world to hold her peace from speaking against foolishness? especially if the foolishness of christ Dare offer to prefer it self above their Wisdom:
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 to conclude, how Else should christ be not only the rising, but also the fallen 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 Says, that christ is Set forth for the fallen and rising of many in Israel:
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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.
so likewise christ himself, the prophets before him, the Apostles After him (mark) all the true Ministers of God's holy Word (mark further) yea every word in God's Book is unto the Reprobate the savour of death unto death.
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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, doe draw poyson out of most wholsome meat,
Never can there be so great wariness used, but that the Doctrine of christ is an occasion of scandal to many, Because the Reprobate devoted to destruction, do draw poison out of most wholesome meat,
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.
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.
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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:
Briefly Luther well notes, that a wise Minister does aim but At the gathering of the Elect, by the Exampl of S. Paul, who said, I suffer all things for the Elects sake, that Some may be saved:
& lay before them the inestimable riches of Christ, and the precious wedding-garment of his righteousnesse, they are ready for thy good will, with calumniations, reproaches and slanders, all to rend and teare thee,
& lay before them the inestimable riches of christ, and the precious Wedding garment of his righteousness, they Are ready for thy good will, with calumniations, Reproaches and slanders, all to rend and tear thee,
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though for their ingratitude, and grievous contempt of the same, they be justly bound hand and foot and cast into utter darknesse, where is weeping and gnashing of teeth, Matth. 22. 5, 6. 12, 13.
though for their ingratitude, and grievous contempt of the same, they be justly bound hand and foot and cast into utter darkness, where is weeping and gnashing of teeth, Matthew 22. 5, 6. 12, 13.
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And to conclude this point, if wee would but mark and remember how the world, that is, the greatest multitude of all sorts, that we shall have to doe with all, in the world, with all their wisdome, judgement, gravitie and righteousnesse are described in the word of God, we would make them no pattern, either of our beleeving or doing to the hindering of our walking in the narrow way of the true justifying faith.
And to conclude this point, if we would but mark and Remember how the world, that is, the greatest multitude of all sorts, that we shall have to do with all, in the world, with all their Wisdom, judgement, gravity and righteousness Are described in the word of God, we would make them no pattern, either of our believing or doing to the hindering of our walking in the narrow Way of the true justifying faith.
And therefore to a•me our selves against this great multitude, neither knowing, nor discerning, nor believing the excellency of Free Iustification, and thereby driving us to doubting, wee must remember;
And Therefore to a•me our selves against this great multitude, neither knowing, nor discerning, nor believing the excellency of Free Justification, and thereby driving us to doubting, we must Remember;
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first that Christ would not pray for the world. Ioh. 17. 9. Secondly, that therefore the world cannot receive the Spirit of God, to know the things of God, Ioh. 14. 17. Thirdly, that therefore the whole world lieth dead in darknesse and wickednesse, 1 Ioh. 5. 19. Fourthly, that therefore the world shall bee damned, 1 Cor. 11. 32. and therefore no president for us, to lead us into doubting, though they by their dead faith deny the excellency of Free Iustification, and the excellency of the other benefits of Christ, never so impudently;
First that christ would not pray for the world. John 17. 9. Secondly, that Therefore the world cannot receive the Spirit of God, to know the things of God, John 14. 17. Thirdly, that Therefore the Whole world lies dead in darkness and wickedness, 1 John 5. 19. Fourthly, that Therefore the world shall be damned, 1 Cor. 11. 32. and Therefore no president for us, to led us into doubting, though they by their dead faith deny the excellency of Free Justification, and the excellency of the other benefits of christ, never so impudently;
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and testifie, that which we have seene, but yee receive not our testimony, Ioh. 3. 11. That this is the complaint of Christ, against many such jolly, grave,
and testify, that which we have seen, but ye receive not our testimony, John 3. 11. That this is the complaint of christ, against many such jolly, grave,
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but then when wee have God for our Author, being, as it were, lifted up thereby above the heavens, we ought boldly to trample the whole world rather under our feet,
but then when we have God for our Author, being, as it were, lifted up thereby above the heavens, we ought boldly to trample the Whole world rather under our feet,
namely, that the children of God are not freely without works, made so perfectly holy and righteous in the sight of God, that God sees no sinne in them.
namely, that the children of God Are not freely without works, made so perfectly holy and righteous in the sighed of God, that God sees no sin in them.
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who in their judicious Interpretations upon the same Scriptures, and other Writings of great knowledge and of excellent learning, have so concurred in one consent, that they have,
who in their judicious Interpretations upon the same Scriptures, and other Writings of great knowledge and of excellent learning, have so concurred in one consent, that they have,
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And if any man will shew me that these zealous Preachers, and grave Teachers, have in their Writings and Interpretations of those Scriptures said or writ more of the excellency of Free Iustification, than they may say by the truth of those Scriptures,
And if any man will show me that these zealous Preachers, and grave Teachers, have in their Writings and Interpretations of those Scriptures said or writ more of the excellency of Free Justification, than they may say by the truth of those Scriptures,
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But if thou repliest, That thou speakest not of such learned Teachers as are Writers, but of such learned men, as are now living Speakers and Preachers:
But if thou repliest, That thou Speakest not of such learned Teachers as Are Writers, but of such learned men, as Are now living Speakers and Preachers:
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and if they doe, yet those that are learned can alledge many sayings of the same learned Writers and Interpreters of those Scriptures, that in other places, doe seeme to unsay,
and if they do, yet those that Are learned can allege many sayings of the same learned Writers and Interpreters of those Scriptures, that in other places, do seem to unsay,
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namely, shewing that the children of God, are not by Free Iustification, made so perfectly holy and righteous from all spot of sin in the sight of God, that God sees no sin in them:
namely, showing that the children of God, Are not by Free Justification, made so perfectly holy and righteous from all spot of since in the sighed of God, that God sees no since in them:
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First, that thou hast more cause to take heed, that the unbeliefe of thine own heart doe not rather beguile thy selfe with a prejudicate opinion, that those learned Preachers, that thou speakest of,
First, that thou hast more cause to take heed, that the unbelief of thine own heart do not rather beguile thy self with a prejudicate opinion, that those learned Preachers, that thou Speakest of,
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For S. Paul saith truly, that if we love not the truth to hold fast unto it, God, by our prejudicate opinion, will in justice, send us strong delusions to beleeve our own •es;
For S. Paul Says truly, that if we love not the truth to hold fast unto it, God, by our prejudicate opinion, will in Justice, send us strong delusions to believe our own •es;
namely, that the learned Teachers doe speak and hold contraries, when indeed they doe not; true it is, that it is possible for good and faithfull men in their writings,
namely, that the learned Teachers do speak and hold contraries, when indeed they do not; true it is, that it is possible for good and faithful men in their writings,
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First, wee must mark that the old man in them is ruled with the light of nature, described, Rom. 2. 14, 15, 16. Namely, that the Gentiles which have not the Law, doe by nature, the works and things contained in the Law,
First, we must mark that the old man in them is ruled with the Light of nature, described, Rom. 2. 14, 15, 16. Namely, that the Gentiles which have not the Law, do by nature, the works and things contained in the Law,
their thoughts and consciences accusing them with feare of procuring punishment, when they doe evill, but excusing them, with hope of speeding well for the same, when they doe well. But on the other side, the new man is ruled by the light of grace, which is,
their thoughts and Consciences accusing them with Fear of procuring punishment, when they do evil, but excusing them, with hope of speeding well for the same, when they do well. But on the other side, the new man is ruled by the Light of grace, which is,
and he made perfectly holy and righteous in the sight of God freely, doth by the power of sanctification flowing from the same, abstaine from all sinne, not for feare of punishment, which is slavish;
and he made perfectly holy and righteous in the sighed of God freely, does by the power of sanctification flowing from the same, abstain from all sin, not for Fear of punishment, which is slavish;
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for his already blessed estate only by Free Justification, Gal. 3. 8, 9. And although the more that any child of God is endued with this light of Grace, the more Spiritually and Divinely, he both speaks and writes:
for his already blessed estate only by Free Justification, Gal. 3. 8, 9. And although the more that any child of God is endued with this Light of Grace, the more Spiritually and Divinely, he both speaks and writes:
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yet so strong, like Goliah, are the remnants of the old man in the best children of God, and so busie is the foresaid light of nature in the best Writers (excepting only the writings of the Prophets and Apostles) that this old man will bee foysting in somewhat of the light of nature, with the light of Grace;
yet so strong, like Goliath, Are the remnants of the old man in the best children of God, and so busy is the foresaid Light of nature in the best Writers (excepting only the writings of the prophets and Apostles) that this old man will be foisting in somewhat of the Light of nature, with the Light of Grace;
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how wary they should be to speak, but much more to put penne to paper to write any thing in the Church, especially in matters of Divinity and salvatition,
how wary they should be to speak, but much more to put pen to paper to write any thing in the Church, especially in matters of Divinity and salvation,
and forget that saying of Ierom, Grande (inquit) periculum in Ecclefia loqui, ne forte interpretatione perversa de Evangelio Christi, hominis fat Evangelium, aut quod pejus est, Diabol•:
and forget that saying of Jerom, Grande (inquit) periculum in Ecclesia loqui, ne forte Interpretation perversa de Evangelio Christ, hominis fat Evangelium, Or quod Worse est, Diabol•:
so also it must teach such as are readers of other mens books, and writings, especially Preachers and young Students in Divinitie, to take heed, that even in the best Writers they doe not take all things hand over head;
so also it must teach such as Are Readers of other men's books, and writings, especially Preachers and young Students in Divinity, to take heed, that even in the best Writers they do not take all things hand over head;
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that so, where they finde in faithfull ▪ Writers, the excellencie of Christs benefits by their light of grace worthily extolled and magnified, that same they may embrace as evidences of the light of grace reigning in them;
that so, where they find in faithful ▪ Writers, the excellency of Christ benefits by their Light of grace worthily extolled and magnified, that same they may embrace as evidences of the Light of grace reigning in them;
but where some thing of the light of nature extolling and dignifying works, so darkning grace and the glory of Christs free benefits, drops from their pennes, before they are aware;
but where Some thing of the Light of nature extolling and dignifying works, so darkening grace and the glory of Christ free benefits, drops from their pens, before they Are aware;
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ever trying all things and keeping only that which is good: but ever preferring those things most, that make most for the glorifying of Christ in the excellency of those benefits of the Gospel, which he worketh upon us alone by himselfe, without our working with him:
ever trying all things and keeping only that which is good: but ever preferring those things most, that make most for the glorifying of christ in the excellency of those benefits of the Gospel, which he works upon us alone by himself, without our working with him:
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as by the remnants of the old man in them have (as I said) dropped from their pennes, by the over-flowing of the light of nature in them, before they were aware.
as by the remnants of the old man in them have (as I said) dropped from their pens, by the overflowing of the Light of nature in them, before they were aware.
and hold them so fast, that they doe oppose them also against that which in another place, the same Fathers have spoken by the light and power of the Spirit:
and hold them so fast, that they do oppose them also against that which in Another place, the same Father's have spoken by the Light and power of the Spirit:
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th•se are rather to bee followed, which have spoken the best things for free grace without works, leaving them which by the infirmitie of the flesh, have spoken rather after the flesh and reason, than after the Spirit.
th•se Are rather to be followed, which have spoken the best things for free grace without works, leaving them which by the infirmity of the Flesh, have spoken rather After the Flesh and reason, than After the Spirit.
This is the duty of a Christian Reader, and of the cleane beast, that hath •loven boofes and cheweth the Cud. But now setting aside judgement, wee devoure all confusedly whatsoever a good man saith;
This is the duty of a Christian Reader, and of the clean beast, that hath •loven boofes and cheweth the Cud. But now setting aside judgement, we devour all confusedly whatsoever a good man Says;
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Yea, in one and the same Authors we attribute and apply that authoritie and Title of holinesse to their worser things, which they have deserved for their best things spoken after the Spirit,
Yea, in one and the same Authors we attribute and apply that Authority and Title of holiness to their Worse things, which they have deserved for their best things spoken After the Spirit,
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who thereupon may disceptare, that is, argue about a matter, but not dissentire, that is, bee of a contrary judgement and resolution, flatly to hold the contrary.
who thereupon may disceptare, that is, argue about a matter, but not dissentire, that is, be of a contrary judgement and resolution, flatly to hold the contrary.
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who yet should shew themselves to be of Cains brood, and Devils incarnate, if wee should willingly and wilfully envie an higher talent in our brother ▪ in some one gift:
who yet should show themselves to be of Cains brood, and Devils incarnate, if we should willingly and wilfully envy an higher talon in our brother ▪ in Some one gift:
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because the holy Ghost hath so sufficiently armed us against this scandall, in teaching so plentifully in his word, that there is a twofold knowledge or learning:
Because the holy Ghost hath so sufficiently armed us against this scandal, in teaching so plentifully in his word, that there is a twofold knowledge or learning:
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the understanding and marking of which point, because it is of so great use, that thereupon depends, in a manner, the whole essence of salvation, both to discerne in what state thou thine owne-selfe dost stand, that makest this objection, who peradventure maist bee learned, and of great knowledge;
the understanding and marking of which point, Because it is of so great use, that thereupon depends, in a manner, the Whole essence of salvation, both to discern in what state thou thine ownself dost stand, that Makest this objection, who Peradventure Mayest be learned, and of great knowledge;
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is it possible that the exquisitest knowledge that is can be more gloriously described? and yet all this is there shewed, to the end of the chapter, to be no knowledge indeed;
is it possible that the exquisitest knowledge that is can be more gloriously described? and yet all this is there showed, to the end of the chapter, to be no knowledge indeed;
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but only NONLATINALPHABET, that is, a meere shadow or shew of great knowledge, and of the truth, quans vulgo apparentiam vocant, which (as Calvin saith) men commonly call an appearance of knowledge; because (as the Apostle saith in divers verses following) it consisteth but in the letter only, that is, is meerly literall, learned by good wit, and good memory;
but only, that is, a mere shadow or show of great knowledge, and of the truth, quans vulgo apparentiam Vocant, which (as calvin Says) men commonly call an appearance of knowledge; Because (as the Apostle Says in diverse Verses following) it Consisteth but in the Letter only, that is, is merely literal, learned by good wit, and good memory;
for they had (which is the Apostles scope in this description) a confession of the forgivenesse of their sinnes by Gods mercy in the Messiah; but they had not a joyfull spirituall feeling knowledge of the excellency of Free Iustification, which is the soule of all this great knowledge;
for they had (which is the Apostles scope in this description) a Confessi of the forgiveness of their Sins by God's mercy in the Messiah; but they had not a joyful spiritual feeling knowledge of the excellency of Free Justification, which is the soul of all this great knowledge;
as Calvin speaketh, interiore luce, of the true inward spirituall light, it is incredible to think how blinde they are in understanding the excellency of Christs benefits;
as calvin speaks, interiore luce, of the true inward spiritual Light, it is incredible to think how blind they Are in understanding the excellency of Christ benefits;
so that none is so blinde as such as are in this literall knowledge, as it is plainly testified by the Propher Esay 42. 18, 19. saying, Heare yee deafe, and look yee blinde, that you may see.
so that none is so blind as such as Are in this literal knowledge, as it is plainly testified by the Propher Isaiah 42. 18, 19. saying, Hear ye deaf, and look ye blind, that you may see.
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Who so blinde as my servant? or deafe, as my messenger that I send? yea who so blinde as the perfect? (that is, that by this literall knowledge think themselves perfect) and who so blinde as the Lords servants? yea such in this literall knowledge are not only more blinde than the very plough-boy;
Who so blind as my servant? or deaf, as my Messenger that I send? yea who so blind as the perfect? (that is, that by this literal knowledge think themselves perfect) and who so blind as the lords Servants? yea such in this literal knowledge Are not only more blind than the very ploughboy;
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my people (as by this literall knowledge they professe themselves) hath not understood, Esay 1. 3. But how then (will some man say) may these blinde men, seeming so learned in this literall knowledge, be discerned from such as are truly enlightened? I answer, this the same Prophet Esay plainly expresse•h in the former place, saying thus:
my people (as by this literal knowledge they profess themselves) hath not understood, Isaiah 1. 3. But how then (will Some man say) may these blind men, seeming so learned in this literal knowledge, be discerned from such as Are truly enlightened? I answer, this the same Prophet Isaiah plainly expresse•h in the former place, saying thus:
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and that also two manner of wayes, that is neither in word, nor in deed. For first he failes in the foundation, that is, hee keepeth it not in judgement;
and that also two manner of ways, that is neither in word, nor in deed. For First he fails in the Foundation, that is, he Keepeth it not in judgement;
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or usuall phrase, that they like blinde mill-horses are customably without understanding used unto, thereby rocking themselves and others asleep in the cradle of custome;
or usual phrase, that they like blind mill-horses Are customably without understanding used unto, thereby rocking themselves and Others asleep in the cradle of custom;
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and whilst they are applauded for learned men, so long they are reasonably quiet, and will sing the same song of the dead letter, containing the outward shell of Christs mysteries;
and while they Are applauded for learned men, so long they Are reasonably quiet, and will sing the same song of the dead Letter, containing the outward shell of Christ Mysteres;
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and will some of them run as fast as you will, with you, in a legall zeal flowing from the light of nature, of works, works, works, and a preposterous holy walking:
and will Some of them run as fast as you will, with you, in a Legal zeal flowing from the Light of nature, of works, works, works, and a preposterous holy walking:
But if a man presse the same truth, which they seeme to hold, and to awake them out of their lethargy of Custome, doe preach Novè, but not not Nova; nay if one expresse the same truth which they seeme to hold,
But if a man press the same truth, which they seem to hold, and to awake them out of their lethargy of Custom, do preach Novè, but not not Nova; nay if one express the same truth which they seem to hold,
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and expressing the excellency of the matter, which they daily, like Parrots, doe blindefoldly prattle of;) then although it be but one and the same truth,
and expressing the excellency of the matter, which they daily, like Parrots, do blindefoldly prattle of;) then although it be but one and the same truth,
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so that by not understanding what they have spoken in one sentence, they are so farre from keeping to that which they have said (especially dealing in the mysteries of Christ, that are above humane wit,
so that by not understanding what they have spoken in one sentence, they Are so Far from keeping to that which they have said (especially dealing in the Mysteres of christ, that Are above humane wit,
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An evident example hereof, is Nicodemus, who being a great learned Rabbin and teacher in Israel, knew by the dead literall knowledge, those usuall places often repeated in the Prophets, where God promiseth to give unto his people new hearts,
an evident Exampl hereof, is Nicodemus, who being a great learned Rabbin and teacher in Israel, knew by the dead literal knowledge, those usual places often repeated in the prophets, where God promises to give unto his people new hearts,
yet when Christ giving an example to all preachers, how they should awake people rocked asleep in the cradle of custome, not by teaching, Nova, but yet by preaching Novè, spake of the same truth which he daily beat upon,
yet when christ giving an Exampl to all Preachers, how they should awake people rocked asleep in the cradle of custom, not by teaching, Nova, but yet by preaching Novè, spoke of the same truth which he daily beatrice upon,
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the old doctrine uttered with a new phrase, expressing but the truth and deepnesse of it, made it seeme new and false doctrine to the old blinde literall Doctor;
the old Doctrine uttered with a new phrase, expressing but the truth and deepness of it, made it seem new and false Doctrine to the old blind literal Doctor;
and therefore it is well noted upon the same place by Musculus, saying, Exemplar quoddam in hoc viro propositum est, in quo deprehenditur, doctos alioqui & prudentes viros, nondum renatos, ad doctrinam regni Christi capiendam plane stupidos esse & ineptos:
and Therefore it is well noted upon the same place by Musculus, saying, Exemplar Quoddam in hoc viro propositum est, in quo deprehenditur, doctos Otherwise & prudentes viros, Nondum renatos, ad Doctrinam Regni Christ capiendam plane stupidos esse & ineptos:
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that is, they are so farre from understanding the matter it selfe, that they conceive not the very declaration thereof set before them by the words of Christ himselfe.
that is, they Are so Far from understanding the matter it self, that they conceive not the very declaration thereof Set before them by the words of christ himself.
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and knowest not these things? quasi diceret, O miseram ovium conditionem &c. as if hee should say, oh miserable condition of those sheep, whereof the Pastor, that hath the cure of them, is so grossely blinde,
and Knowest not these things? quasi diceret, Oh Miseram Sheep conditionem etc. as if he should say, o miserable condition of those sheep, whereof the Pastor, that hath the cure of them, is so grossly blind,
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hitherto thou hast been reverenced as a principall Teacher in Israel, and yet knowst not those things, of which it is a shame that thy very schollers should be ignorant;
hitherto thou hast been reverenced as a principal Teacher in Israel, and yet Knowest not those things, of which it is a shame that thy very Scholars should be ignorant;
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and lest any should think that this was a blindenesse, and just reproofe peculiar and proper only to Nicodemus, and not of all such as are in this dead literall knowledge, it is upon the same place well noted of the learned, saying, Est autem haec generalis objurgatio, qua Christus, &c. But this is a generall reproofe, wherewith Christ reproveth all such Rabbins and great Teachers as lie by the literall knowledge in the same blindenesse with Nicodemus. And thus we see the first way how they that are in this literall knowledge, do only but sophisticate about the mysteries of Christ, seeing many things, but they keepe them not, viz. they doe not keepe to them in word and judgement,
and lest any should think that this was a blindness, and just reproof peculiar and proper only to Nicodemus, and not of all such as Are in this dead literal knowledge, it is upon the same place well noted of the learned, saying, Est autem haec generalis objurgatio, qua Christus, etc. But this is a general reproof, wherewith christ Reproveth all such Rabbis and great Teachers as lie by the literal knowledge in the same blindness with Nicodemus. And thus we see the First Way how they that Are in this literal knowledge, do only but sophisticate about the Mysteres of christ, seeing many things, but they keep them not, viz. they do not keep to them in word and judgement,
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The second way how these doe see many things, but they keepe them not, consisteth herein, that what they professe that they know, they keepe not in life, practice, and conversation;
The second Way how these do see many things, but they keep them not, Consisteth herein, that what they profess that they know, they keep not in life, practice, and Conversation;
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and thereupon doe professe, that Free Iustification is the strong Rock and foundation of Christian Religion, the head Article of salvation, the sole-saving grace of Christ, the cause of sanctification,
and thereupon do profess, that Free Justification is the strong Rock and Foundation of Christian Religion, the head Article of salvation, the sole-saving grace of christ, the cause of sanctification,
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therefore whose feet doe such labour to fasten upon this strong Rock of Christian Religion? whose house of Religion almost is not builded upon the sands of their repentance and holy walking;
Therefore whose feet do such labour to fasten upon this strong Rock of Christian Religion? whose house of Religion almost is not built upon the sands of their Repentance and holy walking;
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having this rocky foundation laid in their hearts no more in a manner than the Papists lay it? whose Religion is not headlesse for want of sound joy for this head point of salvation? how many are truely sanctified,
having this rocky Foundation laid in their hearts no more in a manner than the Papists lay it? whose Religion is not headless for want of found joy for this head point of salvation? how many Are truly sanctified,
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and serve God cheerfully, joyfully, and zealously, by the joyfull knowledge of it? yea, rather although such seeme to hold strongly contrary to Papists;
and serve God cheerfully, joyfully, and zealously, by the joyful knowledge of it? yea, rather although such seem to hold strongly contrary to Papists;
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yet they are, in this chiefe point of salvation, of the Papists mindes, comming forth with the Papists objections against it, that people learne it too fast;
yet they Are, in this chief point of salvation, of the Papists minds, coming forth with the Papists objections against it, that people Learn it too fast;
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and although it be the only sacred ordinance that God in his high wisedome hath appointed to be the only cause and meanes to make men to live truely a godly life;
and although it be the only sacred Ordinance that God in his high Wisdom hath appointed to be the only cause and means to make men to live truly a godly life;
for these that are in this literall knowledge, first, either they live prophane lives; or secondly, but outwardly civill honest lives, caring no more than for their profits, honours, and pleasures;
for these that Are in this literal knowledge, First, either they live profane lives; or secondly, but outwardly civil honest lives, caring no more than for their profits, honours, and pleasures;
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or thirdly, at the best, which is worst of all, doe but delude the simple blinde devoted people, with a legall zeale of holy walking for feare of punishment,
or Thirdly, At the best, which is worst of all, do but delude the simple blind devoted people, with a Legal zeal of holy walking for Fear of punishment,
seeming, yea, and being as hot as a toste against outward vices, and earnestly calling for all active morall duties, which they call holy walking in all Gods Commandements;
seeming, yea, and being as hight as a toste against outward vices, and earnestly calling for all active moral duties, which they call holy walking in all God's commandments;
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as envy, calumniating, slavish feare, and glorious outward painting of their rotten old Adam. All which is notably testified by the Doctrine of our Church, taught by the Martyrs and first Restorers of the Gospel in this Land, saying thus, By outward shewes of good workes they appeare to the world:
as envy, calumniating, slavish Fear, and glorious outward painting of their rotten old Adam. All which is notably testified by the Doctrine of our Church, taught by the Martyrs and First Restorers of the Gospel in this Land, saying thus, By outward shows of good works they appear to the world:
How? the most religious and holy men of all others, making the outside of the cup and platter (that is, the outward appearance both of their persons and vocations) so cleane, that they seeme to the world:
How? the most religious and holy men of all Others, making the outside of the cup and platter (that is, the outward appearance both of their Persons and vocations) so clean, that they seem to the world:
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And yet because the inside is not cleane (which (as it is shewed in the Sermons before) only the comfort and joy of Free Iustification truely worketh and effecteth) Christ (who sees their hearts not justified with his owne righteousnesse) knowes that they are in the sight of God most unholy, most abominable,
And yet Because the inside is not clean (which (as it is showed in the Sermons before) only the Comfort and joy of Free Justification truly works and Effecteth) christ (who sees their hearts not justified with his own righteousness) knows that they Are in the sighed of God most unholy, most abominable,
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that is, not suspecting themselves of hypocrisie, they delude their owne selves with supposed sincere hearts, respecting (as they thinke) only Gods glory;
that is, not suspecting themselves of hypocrisy, they delude their own selves with supposed sincere hearts, respecting (as they think) only God's glory;
being inwardly full of all manner of filth, as pride, envy, covetousnesse, ambition, vaine-glory, hatred, disdaine, unbeleefe, conceitednesse of themselves, contempt of those whom they like not, calumniating them, and such like;
being inwardly full of all manner of filth, as pride, envy, covetousness, ambition, vainglory, hatred, disdain, unbelief, conceitedness of themselves, contempt of those whom they like not, calumniating them, and such like;
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and yet (as I said) so adorning and painting their old Adam that reignes in them, with such a fair outward new coate, not of Christs righteousnesse able utterly to abolish their corruptions freely from before God;
and yet (as I said) so adorning and painting their old Adam that reigns in them, with such a fair outward new coat, not of Christ righteousness able utterly to Abolah their corruptions freely from before God;
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and such were they, that because they excelled in great learning, and were zealous towards God, Rom. 10. 2. in following righteousnesse by holy walking in all Gods Commandements, Rom. 9. 31. serving God instantly day and night, Acts 26. 7. said hereupon unto Christ, in the high conce it of their literall knowledge, Are we blinde also? Iohn 9. 40. unto whom Christ answering, said, If ye were blinde, ye should have no sin;
and such were they, that Because they excelled in great learning, and were zealous towards God, Rom. 10. 2. in following righteousness by holy walking in all God's commandments, Rom. 9. 31. serving God instantly day and night, Acts 26. 7. said hereupon unto christ, in the high conce it of their literal knowledge, are we blind also? John 9. 40. unto whom christ answering, said, If you were blind, you should have no since;
but now ye say, we see, therefore your sin remaineth, vers. 41. And thus much of the description of the literall knowledge, whereby men only sophisticating about the mysteries of Christ, would be Doctors and Teachers of the Word,
but now you say, we see, Therefore your since remains, vers. 41. And thus much of the description of the literal knowledge, whereby men only sophisticating about the Mysteres of christ, would be Doctors and Teachers of the Word,
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But on the other side, the spirituall knowledge, and right illumination, by the true spirituall learning, whereof the Prophet thus speaketh, saying, And they shall be all taught of God:
But on the other side, the spiritual knowledge, and right illumination, by the true spiritual learning, whereof the Prophet thus speaks, saying, And they shall be all taught of God:
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is likewise (that we may not be babes in the knowledge of it) as largely described by the Apostle, 1 Cor. 2. from verse 9. to the very end of the Chapter,
is likewise (that we may not be babes in the knowledge of it) as largely described by the Apostle, 1 Cor. 2. from verse 9. to the very end of the Chapter,
also saying thus, the things which neither eye hath seene, nor eare hath heard, neither have entred into the heart of man, are they which God hath prepared for them that love him.
also saying thus, the things which neither eye hath seen, nor ear hath herd, neither have entered into the heart of man, Are they which God hath prepared for them that love him.
nor eare hath heard, nor have entred into the heart of man, what is any man the better for such things? true saith the Apostle, not into the heart of the naturall man, verse 14. but yet God hath revealed them unto us by his Spirit,
nor ear hath herd, nor have entered into the heart of man, what is any man the better for such things? true Says the Apostle, not into the heart of the natural man, verse 14. but yet God hath revealed them unto us by his Spirit,
for (saith he) what man knowes the things within a man, save the spirit of man which is in him? even so the things of God knowes no man, but the Spirit of God:
for (Says he) what man knows the things within a man, save the Spirit of man which is in him? even so the things of God knows no man, but the Spirit of God:
out of which two descriptions both of the literall knowledge, before expressed, and of the spirituall knowledge, he hath so largely described by the Apostle, let us (because to discerne these two knowledges, the one from the other is a point of great moment, the one being but a condemning knowledge, making our damnation only the greater;
out of which two descriptions both of the literal knowledge, before expressed, and of the spiritual knowledge, he hath so largely described by the Apostle, let us (Because to discern these two knowledges, the one from the other is a point of great moment, the one being but a condemning knowledge, making our damnation only the greater;
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and the other being a true saving knowledge;) let us (I say) for further perspicuity and cleerenesse herein marke some maine and principall differences whereby they may be discerned the one from the other, wherein for brevities sake I will only briefly touch these sixe following.
and the other being a true Saving knowledge;) let us (I say) for further perspicuity and clearness herein mark Some main and principal differences whereby they may be discerned the one from the other, wherein for brevities sake I will only briefly touch these sixe following.
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but the literall knowledge apprehends not the mysteries of God, but after a carnall manner, as they are new-fashioned, as it were, and made agreeable to reason, sense, and feeling;
but the literal knowledge apprehends not the Mysteres of God, but After a carnal manner, as they Are new-fashioned, as it were, and made agreeable to reason, sense, and feeling;
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Secondly the literall knowledge doth NONLATINALPHABET, Rom. 2. 18. but it doth not NONLATINALPHABET, 1 Cor. 2. 12. that is, the literall knowledge so knowes the mysteries of Gods Word,
Secondly the literal knowledge does, Rom. 2. 18. but it does not, 1 Cor. 2. 12. that is, the literal knowledge so knows the Mysteres of God's Word,
and have need of nothing, but it doth not see the deep things of God; whereby they are raysed up to no joy and zeale for the deepnesse and greatnesse of the same:
and have need of nothing, but it does not see the deep things of God; whereby they Are raised up to no joy and zeal for the deepness and greatness of the same:
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and think in their own hearts that to proceed any further is needlesse, when they that are in the spiritual knowledge do think both that there is need,
and think in their own hearts that to proceed any further is needless, when they that Are in the spiritual knowledge do think both that there is need,
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for whereas the Spirit of God useth by certain humane phrases and similitudes, to descend down to our weak capacity (not to the intent that wee should dwell in them,
for whereas the Spirit of God uses by certain humane phrases and Similitudes, to descend down to our weak capacity (not to the intent that we should dwell in them,
but that we should, as it were, by a ladder reached downe to us, ascend up to the heigth and excellency of Gods working and dealing upon us, correspondent to the glory of his great majesty;) they that are in t•is literall knowledge doe stick fast in the humane phrase,
but that we should, as it were, by a ladder reached down to us, ascend up to the heighth and excellency of God's working and dealing upon us, correspondent to the glory of his great majesty;) they that Are in t•is literal knowledge do stick fast in the humane phrase,
but cannot abide to have those humane phrases reduced and understood according to other Phrases, expressing in the same case, the true nature and excellent working of God above reason, and passing those humane similitudes;
but cannot abide to have those humane phrases reduced and understood according to other Phrases, expressing in the same case, the true nature and excellent working of God above reason, and passing those humane Similitudes;
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and so compare, and flatly measure, spirituall things with earthly things; because as a learned Dispencer of Gods mysteries saith, habent literam, sed non habent spiritum;
and so compare, and flatly measure, spiritual things with earthly things; Because as a learned Dispenser of God's Mysteres Says, habent Literam, sed non habent spiritum;
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for that is foolishnesse unto them, 1 Cor. 2. 10. But on the other side, they that are in the spirituall knowledge have received not the Spirit of the world to judge worldly, carnally,
for that is foolishness unto them, 1 Cor. 2. 10. But on the other side, they that Are in the spiritual knowledge have received not the Spirit of the world to judge worldly, carnally,
yet they stick not in them, but ascend by them, as it were by steps, to the high working of God above all humane representations, and earthly excellencies;
yet they stick not in them, but ascend by them, as it were by steps, to the high working of God above all humane representations, and earthly excellencies;
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as wee may see by the example of S. Paul, who before his conversion, followed the righteousnes of the Law, Rom. 9. 31. and was zealous towards God, Act. 22. 3. serving God instantly day and night, Act. 26. 7. And yet was but in this literall knowledge:
as we may see by the Exampl of S. Paul, who before his conversion, followed the righteousness of the Law, Rom. 9. 31. and was zealous towards God, Act. 22. 3. serving God instantly day and night, Act. 26. 7. And yet was but in this literal knowledge:
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because he that by this spirituall knowledge with open face beholdeth (as in a looking glasse) the glory of the Lord, is changed into the same image from glory to glory,
Because he that by this spiritual knowledge with open face beholdeth (as in a looking glass) the glory of the Lord, is changed into the same image from glory to glory,
because the literall learning being mounted up upon the horse of pride (for this knowledge puffeth up, 1 Cor. 8. 2.) And being pricked forward with two spurres, the one of envie at her brothers gift of preaching the glory of Christ,
Because the literal learning being mounted up upon the horse of pride (for this knowledge Puffeth up, 1 Cor. 8. 2.) And being pricked forward with two spurs, the one of envy At her Brother's gift of preaching the glory of christ,
Then is the slander of the Crosse abolished, Gal. 5. 11. proveth with many arguments, that Paul taketh it for a most certaine signe, that the Gospel of Christ,
Then is the slander of the Cross abolished, Gal. 5. 11. Proves with many Arguments, that Paul Takes it for a most certain Signen, that the Gospel of christ,
but if he be rightly hit indeed, he resteth not, but beginneth horribly to rage, and to raise up by these literall vaine-glorious men all the troubles he can.
but if he be rightly hit indeed, he rests not, but begins horribly to rage, and to raise up by these literal vainglorious men all the Troubles he can.
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the sum and effect whereof is thus, This persecution alwaies remaineth in the Church, especially when the word of God is powerfully brought to light, and the doctrine of the Gospel flourisheth, (to wit) that the children of the flesh mock the children of the promise, and persecute them:
the sum and Effect whereof is thus, This persecution always remains in the Church, especially when the word of God is powerfully brought to Light, and the Doctrine of the Gospel flourishes, (to wit) that the children of the Flesh mock the children of the promise, and persecute them:
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And therefore Paul in this place armeth the godly asore-hand, that they should not be offended with these persecutions, sects and offences; As if he should say;
And Therefore Paul in this place armeth the godly asore-hand, that they should not be offended with these persecutions, Sects and offences; As if he should say;
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if we be the children of the promise, and born after the spirit, holding that righteousnesse commeth without works meerely by the promise, we must surely look to bee persecuted of our brother, which is born after the flesh, that is,
if we be the children of the promise, and born After the Spirit, holding that righteousness comes without works merely by the promise, we must surely look to be persecuted of our brother, which is born After the Flesh, that is,
but also such as at the first were our deare friends, with whom we were in religion familiarly conversant in one house, which received from us the true doctrine of the Gospel, shall become our deadly enimies, & persecute us extreamely;
but also such as At the First were our deer Friends, with whom we were in Religion familiarly conversant in one house, which received from us the true Doctrine of the Gospel, shall become our deadly enemies, & persecute us extremely;
But because they are perswaded by this literall knowledge, that they persecute that which is absurd and but meere foolishnesse, they cannot beleeve this, that they are the authors of these troubles;
But Because they Are persuaded by this literal knowledge, that they persecute that which is absurd and but mere foolishness, they cannot believe this, that they Are the Authors of these Troubles;
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and therefore as worthy the often reading as the former, the summe also whereof is thus:) That such is the nature of these literall and vaine-glorious Ministers of Satan, That they can make a goodly shew, that they are very charitable, humble, lovers of concord,
and Therefore as worthy the often reading as the former, the sum also whereof is thus:) That such is the nature of these literal and vainglorious Ministers of Satan, That they can make a goodly show, that they Are very charitable, humble, lovers of concord,
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and calumniations under a colour of cleering the truth, paint over, and hide their own ignorance, bemuddy the cleer truth, disquiet the minds of the simple,
and calumniations under a colour of clearing the truth, paint over, and hide their own ignorance, bemuddy the clear truth, disquiet the minds of the simple,
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And this Paul complained of, not only respecting the present times, but also foresaw in spirit that there should bee an infinite number of such in the Church; even to the Worlds end:
And this Paul complained of, not only respecting the present times, but also foresaw in Spirit that there should be an infinite number of such in the Church; even to the World's end:
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for when God sendeth faithfull labourers into his harvest, by and by Satan raiseth up his ministers also, who will in no case bee counted inferiour to those that are rightly called; here straightwaies riseth dissention;
for when God sends faithful labourers into his harvest, by and by Satan Raiseth up his Ministers also, who will in no case be counted inferior to those that Are rightly called; Here straightways Riseth dissension;
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therefore he mocked his brother Isaac and so persecuted him; But Isaac again persecuteth not Ismael: Whereupon the same faithfull Dispenser of Gods mysteries concludeth with a weightie saying, That who so will not suffer the persecution of Ismael, let him not professe himselfe to be a Christian.
Therefore he mocked his brother Isaac and so persecuted him; But Isaac again persecuteth not Ishmael: Whereupon the same faithful Dispenser of God's Mysteres Concludeth with a weighty saying, That who so will not suffer the persecution of Ishmael, let him not profess himself to be a Christian.
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let any man judge whether they bee any just cause, by their sophisticating and wrangling, to stop our faith and to make us to doubt and waver in the excellency of Christs benefits;
let any man judge whither they be any just cause, by their sophisticating and wrangling, to stop our faith and to make us to doubt and waver in the excellency of Christ benefits;
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though they excell in all literall learning, and in the legall zeale, shining (as I said before) in the righteousnesse and glorious workes of the Law and holy walking never so much.
though they excel in all literal learning, and in the Legal zeal, shining (as I said before) in the righteousness and glorious works of the Law and holy walking never so much.
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THe fifth Remedy to overcome doubting, & to grow strong in saith, is to set often before our eyes the dignity, glorious nature, and exceeding excellency of beleeving;
THe fifth Remedy to overcome doubting, & to grow strong in Says, is to Set often before our eyes the dignity, glorious nature, and exceeding excellency of believing;
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namely, that the beliefe that the blood of Christ doth make us cleane from all spot of sinne in the sight of God freely, is such a good worke in the sight of God,
namely, that the belief that the blood of christ does make us clean from all spot of sin in the sighed of God freely, is such a good work in the sighed of God,
which is not only testified by Christ himselfe in his answer to the Jewes, when they asked him (dreaming of workes) What shall we doe, that we may worke the workes of God? He answered,
which is not only testified by christ himself in his answer to the Jews, when they asked him (dreaming of works) What shall we do, that we may work the works of God? He answered,
and ful sufficient, to make us from all spot of sinne perfectly righteous in Gods sight freely, makes us as Chrysostome saith, to conceive a right and high estimation of God for his perfect justice of hating all sin,
and full sufficient, to make us from all spot of sin perfectly righteous in God's sighed freely, makes us as Chrysostom Says, to conceive a right and high estimation of God for his perfect Justice of hating all since,
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Secondly, if we beleeve, and take fast hold of this benefit, that God, by washing us in his Sonnes blood, hath made us cleane from all spot or wrinkle of sinne in the sight of God freely,
Secondly, if we believe, and take fast hold of this benefit, that God, by washing us in his Sons blood, hath made us clean from all spot or wrinkle of sin in the sighed of God freely,
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if so farre beyond our carnall sense and feeling, and outward appearance, and all outward likelihood we beleeve that God, by clothing us with his owne Sons righteousnesse, hath made us cleane from all spot of sin in his owne sight freely,
if so Far beyond our carnal sense and feeling, and outward appearance, and all outward likelihood we believe that God, by clothing us with his own Sons righteousness, hath made us clean from all spot of since in his own sighed freely,
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truely performing upon us such unlikely to present sense and feeling, yea and impossible things, wee give him the glory of his omnipotent power, Rom. 4. 19, 20. Fourthly, by beleeving that God by cloathing us with the wedding-garment of his Sons perfect righteousnesse hath made us perfectly holy & righteous from all spot and wrinkle of sin in his own sight freely,
truly performing upon us such unlikely to present sense and feeling, yea and impossible things, we give him the glory of his omnipotent power, Rom. 4. 19, 20. Fourthly, by believing that God by clothing us with the Wedding garment of his Sons perfect righteousness hath made us perfectly holy & righteous from all spot and wrinkle of since in his own sighed freely,
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and glory of his rich Grace, great mercy, and glorious bounty, Ephes. 2. 7. 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 o•edience, and the chiefest sacrifice;
and glory of his rich Grace, great mercy, and glorious bounty, Ephesians 2. 7. And Therefore it is most true which that magnanimous Dispenser of God's Mysteres Testifieth of faith, saying thus, Paul (by these words, Abraham believed) of faith makes the chiefest worship, the chiefest duty, the chiefest o•edience, and the chiefest sacrifice;
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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:
for without faith God loses in us his glory, Wisdom, righteousness, and mercy. To conclude, no majesty and divinity remains unto God where faith is not:
The second maine priviledge of faith is, that if we 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;
The second main privilege of faith is, that if we believe that christ, by washing us in his own blood, hath made us Whiter than snow, from all spot or wrinkle of sin in the sighed of God freely;
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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. 1. 21. Secondly, we yeeld him hereby the glory of his Godhead, that he is able to make us, above our reason, sense,
First, we yield him the virtue of his name, for he is called Iesus, Because he does thus perfectly save his people from their Sins, Mathew 1. 21. Secondly, we yield him hereby the glory of his Godhead, that he is able to make us, above our reason, sense,
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,
as also we give him hereby the glory of his Kingly power, that he is a true Melchizedek, that is, King of righteousness, by making his true subject's, in the sighed of God from all spot or wrinkle of since,
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and that by his stripes we might be healed, 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 that by his stripes we might be healed, Isaiah 53. 5. which if we believe, that by his blood we Are, from all our Sins, made in his sighed Whiter than snow,
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. 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 selves, the more doe we yeeld him the virtue and glory of his Priesthood;
Because if the Priest offering but the blood of Bulls, and Goats, made the believers clean from all their Sins before the Lord, Levit. 16. 30. how much more shall the blood of christ, who through the Eternal Spirit offered himself without spot to God, by making us clean in the sighed of God from all sin, purge our Consciences from dead works to serve the living God? Hebrew 9. 14. of which the more we assure our selves, the more do we yield 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 with one offering he hath made perfect continually and for ever all them that are sanctified, Heb. 10. 14. Oh Jesus Christ, who will not beleeve in thee magnificently?
whereby is brought to pass, that God not so much as remembering our Sins any more, there is no more sacrifice for sin, Hebrew 10. 17, 18. Because with one offering he hath made perfect continually and for ever all them that Are sanctified, Hebrew 10. 14. O jesus christ, who will not believe in thee magnificently?
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The third priviledge of faith, yeelding to 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,
The third privilege of faith, yielding to God so great honour and glory, is, Because that we believing the plain and naked word of God, speaking simply and plainly to the Weakest capacities, without wresting and wringing it à gemino sensu, from the proper and Grammatical sense of the words, to sort and accord as they shall be most agreeable to humane wit,
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and plaine and literall, and Grammaticall signification, captivating our sense and understanding to the Scripture, speaking so farre above reason, sense, and feeling:
and plain and literal, and Grammatical signification, captivating our sense and understanding to the Scripture, speaking so Far above reason, sense, and feeling:
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because we have an eare to heare what the spirit saith unto us, Revel. 2. and 11. and not what mens glosses doe make agreeable to humane wit, not expresly taught in the word;
Because we have an ear to hear what the Spirit Says unto us, Revel. 2. and 11. and not what men's Glosses do make agreeable to humane wit, not expressly taught in the word;
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the reason wherof is, because, as Luther truly saith, major est verbi Dei authoritas, quàm nostri ingenii capacitas: greater is the authority of the plaine and simple grammaticall speaking of Gods word,
the reason whereof is, Because, as Luther truly Says, Major est verbi Dei Authoritas, quàm Our Ingeny capacitas: greater is the Authority of the plain and simple Grammatical speaking of God's word,
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;
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;
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sed qu•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;
sed qu•ntum fieri potest in simplicissima signification servanda sunt, etc. that is, to the words of the divine Scripture must not wresting source be offered, neither by man nor Angel;
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;
lest there be given an occasion to Adversaries to clude the Whole Scripture: in which consideration for neglecting the Grammatical speaking, Origen was of ancients justly rejected;
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;
For (Says he in Another place) If it shall be admitted, that the Authority of the Scripture does rest upon doubtful and uncertain words, what may not a master of any opinion be able to prove or disprove, to hold or defend;
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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,
but who understands the things of God better than God himself? yea how small is it that man understands of the things of God? But rather let wretched man give glory to God,
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.
ever letting this to be our Wisdom, to captivate our sense and understanding to the words of God, but not captivating the words of God to our reason and humane understanding.
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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;
And so believing above our reason, and relying contrary to sense and feeling, upon the bore and naked plain word of God, we greatly Glorify the word of God: whereupon Paul said;
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The sixth and last weapon to resist and overcome 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,
The sixth and last weapon to resist and overcome doubting, and to work faith in us, is to Set before our eyes the great inconveniences and evils that come of doubting, being yielded unto,
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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:
Because God testifying in his word, that the blood of jesus christ his Son does make us in his sighed so clean from all since, that we Are Whiter than snow:
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,
if God outwardly signify this perfect washing away, and making of us clean from all spot of since in his own sighed freely, by his owne-invented Signen of washing by water of Baptism,
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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.
and thereby to seal unto us the operation of his Sons blood effecting the same; yet we doubt that he does not perform the truth of all this upon us.
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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;
that shines forth more in undertaking with his Sons righteousness to make us perfectly holy and righteous from all spot of sin in his own sighed freely;
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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.
if we doubt for any unworthiness in us, that he hath not, with the Wedding garment of his Sons righteousness, made us perfectly holy and righteous from all spot of sin in the sighed 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;
Seventhly, we spoil christ in our selves of the glory of his name Iesus, in doubting that he not making us perfectly holy and righteous from all spot of since in the sighed of God freely, hath not saved us from our Sins;
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.
and so Abolah by our doubting Whole christ to our selves, and do frustrate and make void his Gospel and joyful news, which he hath brought from heaven.
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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 by this unbeliefe and doubting doe leese the free-given graces of God,
and rich bounty of God so freely offered unto us, and with the Scribes and Pharisees, despise the counsel of God against our selves, Lycia 7. 30. and thus by this unbelief and doubting do lose the freegiven graces of God,
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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 Iames most strongly confirmes, saying, In faith, this is, nothing wavering; for he that wavereth is like a wave of the sea, driven with the winde and tossed to and fro.
Because it is most true that the Prophet Isaiah Says, If ye believe not, ye shall not be established, Isaiah 7. 9. which the Apostle James most strongly confirms, saying, In faith, this is, nothing wavering; for he that wavereth is like a wave of the sea, driven with the wind and tossed to and from.
1. 6, 7, 8. Fearefull examples ever to be set before our eyes, to make us strive against doubting, much more to take heed of wrangling against the excellency of Gods mysteries, are
1. 6, 7, 8. Fearful Examples ever to be Set before our eyes, to make us strive against doubting, much more to take heed of wrangling against the excellency of God's Mysteres, Are
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
but when he looked At the outward swelling of the winds and waves, and began upon the likelihood of them to prevail to doubt, presently he began to sink, Mathew 14. 30. so
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,
Secondly Zacharias, when he began to Consider outward appearances, and likelihoods of impossibilities of that which the Angel had spoken by reason of his own old age,
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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.
and his wives impossibility to natural reason to conceive, and thereupon doubted of that which was from heaven spoken, was presently strucken dumb, Lycia 1. 20.
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Thirdly, the Prince that looking upon outward and present unlikely hoods, and thereupon with the other old unbeleeving Jewes, Psal. 78. 41. did limit the power of God,
Thirdly, the Prince that looking upon outward and present unlikely hoods, and thereupon with the other old unbelieving Jews, Psalm 78. 41. did limit the power of God,
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but if any withdraw himselfe (namely by doubting and unbeliefe) my soule (saith God) shall have no pleasure in him, Heb. 10. 38. But we are not they which (by doubting and unbeliefe) doe with-draw our selves unto pe•dition, and follow not the righteousnesse of works,
but if any withdraw himself (namely by doubting and unbelief) my soul (Says God) shall have no pleasure in him, Hebrew 10. 38. But we Are not they which (by doubting and unbelief) do withdraw our selves unto pe•dition, and follow not the righteousness of works,
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and preposterous holy walking, according to the law of righteousnesse, as the Jewes did, Rom. 9. 31. but follow faith unto the conservation of our soules, verse 39. and therefore briefe,
and preposterous holy walking, according to the law of righteousness, as the Jews did, Rom. 9. 31. but follow faith unto the conservation of our Souls, verse 39. and Therefore brief,
but wise and faithfull like Luther, •o him that hath an eare to heare, is that saying of Luther, namely, 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,
but wise and faithful like Luther, •o him that hath an ear to hear, is that saying of Luther, namely, that the First and principal care of every Christian man ought to be in this especially, That setting aside all confidence in God's sighed of holy walking, he strengthen his faith more and more,
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The same advice giveth Christ himselfe, the Lord of wisedome, who in the sixth of Iohn, when the 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 perceived them to swell,
The same Advice gives christ himself, the Lord of Wisdom, who in the sixth of John, when the Jews asked a question, what they should do to do the works of God (excluding the multitude of works and their preposterous holy walking, according to the law of righteousness, Rom. 9. 31. wherewith he perceived them to swell,
and to be puft up in themselves, seeming humble, yet full of pride, 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 hath God the father sealed thereunto;
and to be puffed up in themselves, seeming humble, yet full of pride, Lycia 18. 11.) did prescribe unto them one only Rule, saying, This is the work of God, to believe on him (to make you freely righteous, Rom. 10. 3, 4.) whom he hath sent, for him 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 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.
whereof Riseth such a necessity of believing, and resting only upon this before God, that christ makes this the short and long of all, That he that Believeth, (viz. That the blood of christ the Son of God, does make him clean from all spot of sin in the sighed of God freely, 1 John 1. 7.) and is Baptised, (that is, hath this my washing of him clean from all since, with my blood sealed unto him putting him out of all doubt hereof by Baptism) shall be saved; but he that Believeth not this, shall be damned, Mark.
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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, and unto Christ his Sonne,
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, and unto christ his Son,
I answer, That this is plainly expressed by the learned Beza, saying thus, Significat hoc loco NONLATINALPHABET, &c. that is, unbeliefe in this place signifieth Absence of assent or agreement to the word spoken,
I answer, That this is plainly expressed by the learned Beza, saying thus, Significat hoc loco, etc. that is, unbelief in this place signifies Absence of assent or agreement to the word spoken,
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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,
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,
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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 like unto the opinion conceived of truth,
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 like unto the opinion conceived of truth,
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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:
for what Are we able to ascribe to any person more than truth, righteousness, and Goodness of all parts, perfect and absolute? And contrariwise, it is a detestable reproach to conceive a secret opinion of a man, to be false, faithless and wicked:
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whereby doth not such an one deny God, and set up his own reason as an image to himselfe in his own heart? what availe works and holy walking in the chast and meek works of the Law, being done in this impietie and unbeliefe,
whereby does not such an one deny God, and Set up his own reason as an image to himself in his own heart? what avail works and holy walking in the chaste and meek works of the Law, being done in this impiety and unbelief,
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though they seeme never so Angelicall and Apostolicall? And yet notwithstanding, when they of Cains brood heare faith to be entreated of after this sort, that it alone doth justifie us, by making us perfectly holy and righteous from all spot of sinne in the sight of God freely;
though they seem never so Angelical and Apostolical? And yet notwithstanding, when they of Cains brood hear faith to be entreated of After this sort, that it alone does justify us, by making us perfectly holy and righteous from all spot of sin in the sighed of God freely;
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farre bee this arrogancie and rashnesse from mee: I am many wayes a miserable sinner: I should bee mad if I should arrogate holinesse and righteousnesse unto my selfe;
Far be this arrogancy and rashness from me: I am many ways a miserable sinner: I should be mad if I should arrogate holiness and righteousness unto my self;
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these are they that deny the Faith of Christ, and persecute it in the whole world, of whom Paul speaketh, saying, In the later times, many shall depart from the faith, 1 Tim. 4. 1. But he that believeth must plainly confesse, that he is holy, godly, righteous, the Sonne of God, and certainely saved;
these Are they that deny the Faith of christ, and persecute it in the Whole world, of whom Paul speaks, saying, In the later times, many shall depart from the faith, 1 Tim. 4. 1. But he that Believeth must plainly confess, that he is holy, godly, righteous, the Son of God, and Certainly saved;
whereof if hee should any thing doubt, hee should procure exceeding ignominie and reproach to baptisme, which he hath received, and to the Lords supper;
whereof if he should any thing doubt, he should procure exceeding ignominy and reproach to Baptism, which he hath received, and to the lords supper;
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For that this sacrifice of Confession of this Faith, is thus necessary, is expresly testified, by S. Paul saying, With the heart, man beleeveth unto righteousnesse, that is, by beleeving only, he is made perfectly holy and righteous from all spot of sinne in the sight of God freely;
For that this sacrifice of Confessi of this Faith, is thus necessary, is expressly testified, by S. Paul saying, With the heart, man Believeth unto righteousness, that is, by believing only, he is made perfectly holy and righteous from all spot of sin in the sighed of God freely;
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for reason despiseth God, and reproveth him in that which he speaketh, Luk. 1. 18. 2 Kings 7. 2. denyeth his wisdome, justice, power, truth, mercy, Majestie and Divinity.
for reason despises God, and Reproveth him in that which he speaks, Luk. 1. 18. 2 Kings 7. 2. denyeth his Wisdom, Justice, power, truth, mercy, Majesty and Divinity.
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Moreover, by the sAme sacrifice, they yeeld glory unto God, that is, they confesse him to be, in that which he speaketh, above their reason, sense and feeling, just, good, faithfull, and true;
Moreover, by the sAme sacrifice, they yield glory unto God, that is, they confess him to be, in that which he speaks, above their reason, sense and feeling, just, good, faithful, and true;
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To be able, therefore to give this glory unto God by faith, is the wisdome of wisdomes, the righteousnesse of righteousnesses, the religion of Religions, & the sacrifice of sacrifices:
To be able, Therefore to give this glory unto God by faith, is the Wisdom of wisdoms, the righteousness of Righteousness, the Religion of Religions, & the sacrifice of Sacrifices:
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All which is evidently manifest by that saying of Iohn Baptist, Ioh. 3. 33. That although Christ comming amongst us to testifie the rich treasures of his Gospel, no man almost receiveth his testimonie;
All which is evidently manifest by that saying of John Baptist, John 3. 33. That although christ coming among us to testify the rich treasures of his Gospel, no man almost receives his testimony;
Upon which place Calvin worthily, saith thus, Truly except we bee more than stony, this so excellent praise of faith ought to kindle in our hearts an ardent desire of the same:
Upon which place calvin worthily, Says thus, Truly except we be more than stony, this so excellent praise of faith ought to kindle in our hearts an Ardent desire of the same:
for what a great honour is this, which God vouch safeth us wretched wormes, that wee which are nothing but lies and vanity, should be counted worthy to approve and make good,
for what a great honour is this, which God vouch safeth us wretched worms, that we which Are nothing but lies and vanity, should be counted worthy to approve and make good,
because hee that hath received the testimony of Christ, hath set to his seale, that God is true? Seeing therefore that doubting of such rich benefits of Christ, pronounced in the Word of God to be wrought upon us, is so dangerous and hurtfull;
Because he that hath received the testimony of christ, hath Set to his seal, that God is true? Seeing Therefore that doubting of such rich benefits of christ, pronounced in the Word of God to be wrought upon us, is so dangerous and hurtful;
and constant Faith and Confession, that we are made with Christs righteousnesse perfectly holy and righteous, from all spot and wrinkle of sin, in the sight of God freely, is so precious, so excellent, and so glorious;
and constant Faith and Confessi, that we Are made with Christ righteousness perfectly holy and righteous, from all spot and wrinkle of since, in the sighed of God freely, is so precious, so excellent, and so glorious;
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and feeling, against the World, the Flesh and the Devil, and against all objections and enimies of our faith whatsoever) make with S. Paul, this Christian and joyfull tryumph, as here followeth:
and feeling, against the World, the Flesh and the devil, and against all objections and enemies of our faith whatsoever) make with S. Paul, this Christian and joyful triumph, as Here follows:
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or any such thing, in the sight of God? why may none dare so to accuse them? Because it is God that justifieth them, that is, makes them perfectly holy and righteous from all spot of sinne in the sight of God freely:
or any such thing, in the sighed of God? why may none Dare so to accuse them? Because it is God that Justifieth them, that is, makes them perfectly holy and righteous from all spot of sin in the sighed of God freely:
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as to accuse them before •od of anything? First, because they are made just, that is, perfectly holy and righteous, from all spot of sinne, in the sight of God freely;
as to accuse them before •od of anything? First, Because they Are made just, that is, perfectly holy and righteous, from all spot of sin, in the sighed of God freely;
and looks not to have the blame to light upon his own head? Secondly, because it is God that justifies them, and makes them blamelesse before himselfe;
and looks not to have the blame to Light upon his own head? Secondly, Because it is God that Justifies them, and makes them blameless before himself;
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who dares bee so bold as to confront God, and charge them with any matter of blame and fault in his sight? seeing the heavenly voyce hath also given warning from heaven saying, The things that God hath made cleane, let no man count unclean, Act. 10. But guiltie-making sinne, only causing condemnation, being thus perfectly taken away and utterly abolished, who shall condemn them? Why not? Why? Because it is Christ, who is dead for them, that is, Christ hath undergone by death all condemnation both temporall and eternall, that they should have borne;
who dares be so bold as to confront God, and charge them with any matter of blame and fault in his sighed? seeing the heavenly voice hath also given warning from heaven saying, The things that God hath made clean, let no man count unclean, Act. 10. But guiltie-making sin, only causing condemnation, being thus perfectly taken away and utterly abolished, who shall condemn them? Why not? Why? Because it is christ, who is dead for them, that is, christ hath undergone by death all condemnation both temporal and Eternal, that they should have born;
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For if the blood of Bulls, and of Goats, and the Ashes of an Heifer, sprinkling them that were unclean, made them clean concerning the flesh, and made them clean from all their sinnes before the Lord, Heb. 9. 13. Levit. 16. 30. How much more shall the blood of Christ, which through the eternall spirit offered himselfe without fault to God, by making us cleane,
For if the blood of Bulls, and of Goats, and the Ashes of an Heifer, sprinkling them that were unclean, made them clean Concerning the Flesh, and made them clean from all their Sins before the Lord, Hebrew 9. 13. Levit. 16. 30. How much more shall the blood of christ, which through the Eternal Spirit offered himself without fault to God, by making us clean,
and from all sinne white• than snow, purge our consciences from dead works to serve the living God? Heb. 9. 14. Whereupon, Chysostome tryumpheth well, saying, If the slaying of beasts did wash away sinnes, much more this blood;
and from all sin white• than snow, purge our Consciences from dead works to serve the living God? Hebrew 9. 14. Whereupon, Chysostome tryumpheth well, saying, If the slaying of beasts did wash away Sins, much more this blood;
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thus is the Prophecie of Daniel now powerfully and compleatly fulfilled, That transgressions are finished, perfect reconciliation for iniquity is made,
thus is the Prophecy of daniel now powerfully and completely fulfilled, That transgressions Are finished, perfect reconciliation for iniquity is made,
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Whereupon the faithfull Dispensers of Gods mysteries doe excommunicate justly, saying, Anathema ergo sit. qui dixerit, Christum non omnia fidelium peccata delevisse;
Whereupon the faithful Dispensers of God's Mysteres do excommunicate justly, saying, Anathema ergo sit. qui dixerit, Christ non omnia Fidelium Peccata delevisse;
Whereby the children of God, have no more conscience for sin Heb. 10. 2. Seeing God himself testifieth, saying, Their sinnes and iniquities will I remember no more, Heb. 10. 17. Now, where there is such a perfect remission of these, There needs no more offering,
Whereby the children of God, have no more conscience for since Hebrew 10. 2. Seeing God himself Testifieth, saying, Their Sins and iniquities will I Remember no more, Hebrew 10. 17. Now, where there is such a perfect remission of these, There needs no more offering,
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or suffering for sinne, verse 18. Because with one offering hath Christ made perfect continually and forever all them that are sanctified, or made holy, Heb. 10. 14. And thus much of the first part of Free Iustification, serving for the perfect and infinite abolishing of all our sinnes, from before God, by the blood and righteousnesse of Christ, seene and apprehended, and enjoyed only by faith:
or suffering for sin, verse 18. Because with one offering hath christ made perfect continually and forever all them that Are sanctified, or made holy, Hebrew 10. 14. And thus much of the First part of Free Justification, serving for the perfect and infinite abolishing of all our Sins, from before God, by the blood and righteousness of christ, seen and apprehended, and enjoyed only by faith:
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CHAP. X. Of the second part of Free Iustification, making the true Beleever compleatly, sufficiently, and perfectly holy and righteous in the sight of God freely.
CHAP. X. Of the second part of Free Justification, making the true Believer completely, sufficiently, and perfectly holy and righteous in the sighed of God freely.
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yet for brevities sake, I will specifie only foure principall and maine reasons, why this second part of Free Iustification, is of necessity unseperable from the former part: as
yet for brevities sake, I will specify only foure principal and main Reasons, why this second part of Free Justification, is of necessity unseparable from the former part: as
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because as it is the nature of all contraries mutually to expell one another, so that two flat contraries, cannot possibly, intenso gradu, dwell together at one time in the same subject, especially in privative contraries:
Because as it is the nature of all contraries mutually to expel one Another, so that two flat contraries, cannot possibly, intenso Grade, dwell together At one time in the same Subject, especially in privative contraries:
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There is the other contrarie remaining and raigning in them, that is, Free Justification making them by an emphaticall figurative speech, put in the Abstract for the Concrete even light it self;
There is the other contrary remaining and reigning in them, that is, Free Justification making them by an emphatical figurative speech, put in the Abstract for the Concrete even Light it self;
there is sanctification unseperably following, and shewing, that we that before our Justification were darknesse, that is, meere lumps of sin and nothing else but sin inthe sight of God, are now by Justification, changed and removed out of that condition,
there is sanctification unseperably following, and showing, that we that before our Justification were darkness, that is, mere lumps of since and nothing Else but since Inthe sighed of God, Are now by Justification, changed and removed out of that condition,
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Thus (saith Luther) They that are called by Christ, are translated out of sinne into righteousnesse, out of sorrow into joy and glad tidings of the Gospel, out of Gods wrath into his favour, out of death into lise:
Thus (Says Luther) They that Are called by christ, Are translated out of sin into righteousness, out of sorrow into joy and glad tidings of the Gospel, out of God's wrath into his favour, out of death into lise:
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which the Doctrine of our Church, taught by the first Restorers of the Gospel in this Land, doth plainly thus expresse, saying, That by virtue of Christs blood shed upon the Crosse, we are not only cleane purged from our sins,
which the Doctrine of our Church, taught by the First Restorers of the Gospel in this Land, does plainly thus express, saying, That by virtue of Christ blood shed upon the Cross, we Are not only clean purged from our Sins,
who, that he by himselfe may perfectly heale us of the evill and losse, brought upon us by Adam, it is requisite that hee doe not only free us from all sinne,
who, that he by himself may perfectly heal us of the evil and loss, brought upon us by Adam, it is requisite that he do not only free us from all sin,
So, that we may bee made worthy and meet for eternall life, and capable of all the blessings of the Gospel both temporall and eternall, it is necessarie that he make us perfectly holy and righteous in his Fathers sight;
So, that we may be made worthy and meet for Eternal life, and capable of all the blessings of the Gospel both temporal and Eternal, it is necessary that he make us perfectly holy and righteous in his Father's sighed;
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the necessity whereof is plainly expressed by the Apostle, Rom. 5. 21. where he saith, That Grace doth reign by righteousnes unto eternall life, through Iesus Christ our Lord:
the necessity whereof is plainly expressed by the Apostle, Rom. 5. 21. where he Says, That Grace does Reign by righteousness unto Eternal life, through Iesus christ our Lord:
As if hee should say, Grace indeed, now reignes to procure all blessings and benefits, both temporall and eternall upon us: But how? By righteousnesse:
As if he should say, Grace indeed, now reigns to procure all blessings and benefits, both temporal and Eternal upon us: But how? By righteousness:
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all which necessities, the Doctrine of our Church, delivered by the first Restorers of the Gospel in this Land, doth seeme to shut up in this one short sentence, That it had not been enough to be delivered by his death from sin,
all which necessities, the Doctrine of our Church, Delivered by the First Restorers of the Gospel in this Land, does seem to shut up in this one short sentence, That it had not been enough to be Delivered by his death from since,
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except by his resurrection, wee had been endued with a perfect and everlasting righteousnesse. Now then let us proceed to describe what this second part of Free Justification is; which is as followeth.
except by his resurrection, we had been endued with a perfect and everlasting righteousness. Now then let us proceed to describe what this second part of Free Justification is; which is as follows.
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The second part of Free Justification, is a wonderfull mysticall work and benefit of the Gospel, by which we being, by the power of Gods imputation, cloathed with the wedding-garment of Christs perfect righteousnesse, are so endued;
The second part of Free Justification, is a wonderful mystical work and benefit of the Gospel, by which we being, by the power of God's imputation, clothed with the Wedding garment of Christ perfect righteousness, Are so endued;
that we have, not only all our sinnes, together with the imperfections of our sanctification, ever (whilst we are in this life) dwelling in us, incomprehensibly swallowed up,
that we have, not only all our Sins, together with the imperfections of our sanctification, ever (while we Are in this life) Dwelling in us, incomprehensibly swallowed up,
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and utterly abolished (as is before shewed in the first part;) but also we are, without the help of any good works to make us righteous, made perfectly holy and righteous in the sight of God freely:
and utterly abolished (as is before showed in the First part;) but also we Are, without the help of any good works to make us righteous, made perfectly holy and righteous in the sighed of God freely:
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secondly, the formall cause; thirdly the materiall cause; and fourthly the finall cause; all in this head point of salvation, very necessary the marking.
secondly, the formal cause; Thirdly the material cause; and fourthly the final cause; all in this head point of salvation, very necessary the marking.
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The first & primary efficient cause, who is it that undertaketh to justifie, and make us so perfectly holy and righteous, is God himselfe, the Father, the Sonne, and the holy Ghost; these are the first efficient cause of our Justification, which evidently sheweth the full ablenesse of these workmen;
The First & primary efficient cause, who is it that undertaketh to justify, and make us so perfectly holy and righteous, is God himself, the Father, the Son, and the holy Ghost; these Are the First efficient cause of our Justification, which evidently shows the full ableness of these workmen;
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For I even I am he, that putteth away and abolisheth thine iniquities, and will remember thy sinnes no more, Esay, 43. 25. Ierem. 31. 34. A•d not only so,
For I even I am he, that putteth away and abolisheth thine iniquities, and will Remember thy Sins no more, Isaiah, 43. 25. Jeremiah 31. 34. A•d not only so,
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what? his righteousness, namely, wherewith hee justifieth us, farre passing the righteousnesse of men or Angels, That he might be just, that is, declared to bee just, in that none can please him,
what? his righteousness, namely, wherewith he Justifieth us, Far passing the righteousness of men or Angels, That he might be just, that is, declared to be just, in that none can please him,
but such as are righteous in his sight, with such a perfect holinesse and righteousnesse, and that he only may be a maker of him righteous that beleeveth in Iesus, Rom. 3. 26. and hence it is that this righteousnesse, wherewith we are made so perfectly holy and righteous in Gods sight, is so often by S. Paul called the righteousnesse of God; both because •od alone worketh it u•on us;
but such as Are righteous in his sighed, with such a perfect holiness and righteousness, and that he only may be a maker of him righteous that Believeth in Iesus, Rom. 3. 26. and hence it is that this righteousness, wherewith we Are made so perfectly holy and righteous in God's sighed, is so often by S. Paul called the righteousness of God; both Because •od alone works it u•on us;
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as where S. Paul saith Rom. 3. 21. 22. 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 do beleeve.
as where S. Paul Says Rom. 3. 21. 22. 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 do believe.
Upon which place the true Orthodox exposition of Chrisostome, is worthy the marking, who faith thus, Paul, expresseth two great matters in this place, both that thou art made righteous,
Upon which place the true Orthodox exposition of Chrysostom, is worthy the marking, who faith thus, Paul, Expresses two great matters in this place, both that thou art made righteous,
and the procuring of all good unto the creature? and this is testified by Augustine saying, Quid magnificentius quàm justificare impium, hoc est, ex impio justum facere? that is, what is more magnificent than to justifie a wicked man, that is, of a wicked man to make him just and righteous? And therefore the conclusion of Zanchius, upon this point is most true, saying, Solus etiam est, qui potest, &c. that is, It is only God alone, that of a man conceived of uncleane seed, can make him cleane, Iob 14. 4. especially (say I) in this case of making him above sense and feeling, perfectly righteous in the fight of God freely.
and the procuring of all good unto the creature? and this is testified by Augustine saying, Quid magnificentius quàm justificare Impious, hoc est, ex Impio Justum facere? that is, what is more magnificent than to justify a wicked man, that is, of a wicked man to make him just and righteous? And Therefore the conclusion of Zanchius, upon this point is most true, saying, Solus etiam est, qui potest, etc. that is, It is only God alone, that of a man conceived of unclean seed, can make him clean, Job 14. 4. especially (say I) in this case of making him above sense and feeling, perfectly righteous in the fight of God freely.
who (as it is Revel. 1. 5.) washing us from our sinnes in his owne blood, and procuring unto us thereby a perfect righteousnesse, cried out upon the Crosse, It is finished; that is, the prophecie of Daniel, prophecying that seventy weeks of yeers should be fulfilled,
who (as it is Revel. 1. 5.) washing us from our Sins in his own blood, and procuring unto us thereby a perfect righteousness, cried out upon the Cross, It is finished; that is, the prophecy of daniel, prophesying that seventy weeks of Years should be fulfilled,
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Vpon the truth whereof ariseth that unlike likenesse between Adam and Christ, which the Apostle speaks of, Rom. 5. wherein none must participate, nor be any Agent or doer with Christ;
Upon the truth whereof arises that unlike likeness between Adam and christ, which the Apostle speaks of, Rom. 5. wherein none must participate, nor be any Agent or doer with christ;
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as namely, Infants which are perfect sinners, before they begin to speak or think any evill, all their evill actions afterwards but shewing how evill one man Adam hath made them;
as namely, Infants which Are perfect Sinners, before they begin to speak or think any evil, all their evil actions afterwards but showing how evil one man Adam hath made them;
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even that righteousnesse which by his Crosse, he freely gives unto us all: hence he is called Iehovah, our righteousnesse, that is, the only cause making us righteous, and also Mel•hisedec.
even that righteousness which by his Cross, he freely gives unto us all: hence he is called Jehovah, our righteousness, that is, the only cause making us righteous, and also Mel•hisedec.
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The second maine point to bee considered and marked in our perfect Justification, is the Formall Cause, or the very forme it selfe, making us perfectly holy and righteous in the sight of God:
The second main point to be considered and marked in our perfect Justification, is the Formal Cause, or the very Form it self, making us perfectly holy and righteous in the sighed of God:
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for the first, namely what this formall cause, forming us perfectly righteous, is, we must observe that it is the perfect obedience, both active and passive of the Mediator Christ, which (being made under the law) he performed in fulfilling the whole law for us perfectly;
for the First, namely what this formal cause, forming us perfectly righteous, is, we must observe that it is the perfect Obedience, both active and passive of the Mediator christ, which (being made under the law) he performed in fulfilling the Whole law for us perfectly;
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;
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 formal cause of our Justification;
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 that as by the disobedience of one man (Adam) many were made sinners:
and that it is this Obedience of christ alone, that is the only Form that makes us perfectly righteous in the sighed of God, is flatly expressed by the Apostle, Rom. 5. 19. saying 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:
so by the Obedience of one man (christ) shall many (he means, both Jews and Gentiles, present and to come) be made righteous. Upon which place the words of the learned Expositors Are very effectual, saying thus:
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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;
The Apostle flatly pronounceth that we Are made righteous with Christ righteousness, and withal shows what manner of righteousness it is, when he calls it Obedience;
As there is a sinne that is essentiall, originall, and another mans, which yet makes us sinners, whereof is mention, Psal. 5•. Behold I was borne in iniquity,
As there is a sin that is essential, original, and Another men, which yet makes us Sinners, whereof is mention, Psalm 5•. Behold I was born in iniquity,
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 of water and the holy Ghost, in this free righteousnesse figured in beholding the brazen Serpent, he cannot see the kingdome of God:
and Another men, and yet makes us righteous, which is the righteousness of christ, whereof christ speaks, John 3. 3. Except a man be born again of water and the holy Ghost, in this free righteousness figured in beholding the brazen Serpent, he cannot see the Kingdom of God:
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wherein we are made the righteousnesse of God, 2 Cor. 5. 21. and wherein Christ is made unto us wisdome, righteousnesse, sanctification, and redemption, 1 Cor. 1. 30. and whereof the Apostle saith, Other foundation may no man lay, 1 Cor. 3. 11. This is made ours by faith:
wherein we Are made the righteousness of God, 2 Cor. 5. 21. and wherein christ is made unto us Wisdom, righteousness, sanctification, and redemption, 1 Cor. 1. 30. and whereof the Apostle Says, Other Foundation may no man lay, 1 Cor. 3. 11. This is made ours by faith:
because his righteousnesse hath looked downe from heaven; and herein mercy and truth are met together, righteousnesse and peace have kissed each other:
Because his righteousness hath looked down from heaven; and herein mercy and truth Are met together, righteousness and peace have kissed each other:
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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;
not Because we alone do work it, but Because we work together with the foresaid First righteousness, called the righteousness of Another, hitherto Luther: but this First righteousness, called the righteousness of Another, is the Form that makes us perfectly righteous in the sighed of God, as we see before;
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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, NONLATINALPHABET without fault and unblameable in the sight of God.
Here we have the formal cause of our salvation, which is holiness of life, and true righteousness, by which it is brought to pass that we Are, without fault and unblameable in the sighed of 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 write of it, saith thus:
for which cause it is called often in the new Testament the righteousness of God, and among other places most emphatically, Rom. 3. 21, 22. where S. Paul beginning to writ of it, Says 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,
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,
and because God himselfe approves of it, as the only righteousnesse pleasing God, but also because it is the righteousness of that person that is very God,
and Because God himself approves of it, as the only righteousness pleasing God, but also Because it is the righteousness of that person that is very God,
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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,
as it is plainly testified by the learned Dispensers of God's Mysteres, saying thus, This righteousness is called the righteousness of God, not only Because it is the free gift of God,
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,
Hence it is, that S. Paul prized this righteousness so highly saying, touching the righteousness which is in the Law, I was unrebukable, But I count all things loss,
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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 NONLATINALPHABET NONLATINALPHABET as S. Paul saith Coloss. 1. 22. that is,
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, do manifestly declare, what is meant by that word, the Righteousness of God: Namely that perfection and high integrity, with which whosoever is endued, he is presented before God as S. Paul Says Coloss. 1. 22. that is,
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.
either the Subject or matter inherently, legally and actively formed with this righteousness; or the Subject and matter Evangelically and freely formed, and made righteous with this righteousness.
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for which cause the Apostle saith, that he was made under the Law, Gal. 4. 8. because hee actually fulfilled, both actively and passively, the whole Law;
for which cause the Apostle Says, that he was made under the Law, Gal. 4. 8. Because he actually fulfilled, both actively and passively, the Whole Law;
for which cause also he is inherently and actively called NONLATINALPHABET, That holy and just one Acts, 3. 14. and the Lamb without spot, or blemish, 1 Pet. 1. 19.
for which cause also he is inherently and actively called, That holy and just one Acts, 3. 14. and the Lamb without spot, or blemish, 1 Pet. 1. 19.
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because although all the Elect shall be justified in their time, and none but the Elect shall bee justified (for whom he justifieth, those he glorifieth;
Because although all the Elect shall be justified in their time, and none but the Elect shall be justified (for whom he Justifieth, those he Glorifieth;
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but are darknesse, and live in sinne and darknesse, untill they be effectually called, as Paul expresly testifieth saying, Whom he calleth, them he justifieth, Rom. 8. 30. But who are thus effectually called? Namely, such as doe marke in the death of Christ the exceeding horriblenesse of the least sinne, there being no sinne little in the sight of God;
but Are darkness, and live in sin and darkness, until they be effectually called, as Paul expressly Testifieth saying, Whom he calls, them he Justifieth, Rom. 8. 30. But who Are thus effectually called? Namely, such as do mark in the death of christ the exceeding horribleness of the least sin, there being no sin little in the sighed of God;
for the sinne which he had not done, but wherein hee was only a surety for others, in what a case of burning in Gods wrath and justice, is hee that is a dry tree, utterly dry of goodnesse,
for the sin which he had not done, but wherein he was only a surety for Others, in what a case of burning in God's wrath and Justice, is he that is a dry tree, utterly dry of Goodness,
and hath, as the principall, committed and done, himselfe, so many sins? and thus is Christ made unto him first Wisdome, 1 Cor. 1. 30. to see his sinnes, and therein his lost estate;
and hath, as the principal, committed and done, himself, so many Sins? and thus is christ made unto him First Wisdom, 1 Cor. 1. 30. to see his Sins, and therein his lost estate;
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then this makes him with deep groans, Rom. 8. 26. to sigh up to Christ for some help in this misery, Rom. 7. 24. Which is the turning of his spirituall eye of saith to the true spirituall brazen-serpent Christ,
then this makes him with deep groans, Rom. 8. 26. to sighs up to christ for Some help in this misery, Rom. 7. 24. Which is the turning of his spiritual eye of Says to the true spiritual brazenserpent christ,
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and then is he justified freely, that is most certainly helped and healed by being made perfectly holy and righteous from all spot of sinne in the sight of God freely, as certainly as he doth with true groans, s•gh up to Christ for this help;
and then is he justified freely, that is most Certainly helped and healed by being made perfectly holy and righteous from all spot of sin in the sighed of God freely, as Certainly as he does with true groans, s•gh up to christ for this help;
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and thus secondly, is Christ made unto him Righteousnesse: then followes hereof, thirdly, Sanctification; and fourthly, full assurance of Redemption, unto eternall glory, 1 Cor. 1. 30.
and thus secondly, is christ made unto him Righteousness: then follows hereof, Thirdly, Sanctification; and fourthly, full assurance of Redemption, unto Eternal glory, 1 Cor. 1. 30.
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Now secondly, for the other point, namely, the manner how the Elect are thus justified, and made perfectly holy and righteous in the sight of God, is thus:
Now secondly, for the other point, namely, the manner how the Elect Are thus justified, and made perfectly holy and righteous in the sighed of God, is thus:
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and upon us, doth in his own sight so cloath us, body and soul, both within and without, with the wedding-garment of his sonnes perfect righteousnesse, that we have our sinnes hereby not only utterly abolished out of Gods sight;
and upon us, does in his own sighed so cloth us, body and soul, both within and without, with the Wedding garment of his Sons perfect righteousness, that we have our Sins hereby not only utterly abolished out of God's sighed;
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although not inherently and actively (as I said in the beginning, the Papists would have it;) yet objectively and passively, perfectly holy and righteous in the sight of God freely.
although not inherently and actively (as I said in the beginning, the Papists would have it;) yet objectively and passively, perfectly holy and righteous in the sighed of God freely.
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First, I say, as nothing doth effect this, but Gods imputation of his Sons righteousness (for which cause the Apostle saith, Blessed is the man unto whom God imputeth righteousnesse without works, Rom. 4. 6. Yea, hereupon hee maketh mention of this word Imputing and counting righteous, no lesse (as I take it) than eleven times, in that fourth chapter;
First, I say, as nothing does Effect this, but God's imputation of his Sons righteousness (for which cause the Apostle Says, Blessed is the man unto whom God imputeth righteousness without works, Rom. 4. 6. Yea, hereupon he makes mention of this word Imputing and counting righteous, no less (as I take it) than eleven times, in that fourth chapter;
but also it must needs bee wrought upon us very freely, without any working of ours:) So likewise we must mark that this imputing being an immediate act, proceeding,
but also it must needs be wrought upon us very freely, without any working of ours:) So likewise we must mark that this imputing being an immediate act, proceeding,
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as Paul testifieth, saying, The righteousnesse of God, by the faith of Iesus Christ is NONLATINALPHABET, that is, not only unto all, but also also upon all that doe believe, Rom. 3. 22. That though mystically above our sense, and feeling;
as Paul Testifieth, saying, The righteousness of God, by the faith of Iesus christ is, that is, not only unto all, but also also upon all that do believe, Rom. 3. 22. That though mystically above our sense, and feeling;
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yet not imaginarily (as the Papists prattle against us) nor yet only outwardly like painted Tombes (as they likewise cavillingly object;) but truly both inwardly are cloathed with the same in the sight of God,
yet not imaginarily (as the Papists prattle against us) nor yet only outwardly like painted Tombs (as they likewise cavillingly Object;) but truly both inwardly Are clothed with the same in the sighed of God,
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as the faithfull soule in the Prophet Esay joyfully confesseth, saying, I wil greatly rejoyce, and be exceeding glad in God my Saviour, Why? Because he hath cloathed me with the garment of salvation:
as the faithful soul in the Prophet Isaiah joyfully Confesses, saying, I will greatly rejoice, and be exceeding glad in God my Saviour, Why? Because he hath clothed me with the garment of salvation:
as a Bridgroome decketh himselfe with ornaments, and as a Bride adorneth her selfe with her jewels, Esay, 61. 10. Hence are the Saints said so often in the Revelation, to be cloathed with long white Roabes washed in the blood of the Lamb;
as a Bridgroome decketh himself with Ornament, and as a Bride adorneth her self with her Jewels, Isaiah, 61. 10. Hence Are the Saints said so often in the Revelation, to be clothed with long white Robes washed in the blood of the Lamb;
Hence doth God the Father command his servants, the Ministers, in the calling in of the Gentiles to the Gospel (signified by the return of the Prodigall child) to bring forth the best garment,
Hence does God the Father command his Servants, the Ministers, in the calling in of the Gentiles to the Gospel (signified by the return of the Prodigal child) to bring forth the best garment,
and to put it on upon them ministerially, as he working with his Ministers, doth by the power of his imputation cloath them with it mystically, Luk. 15. Hence it is said, Psal. 132. that the Ministers powerfully comming forth, cloathed not only personally with it for themselves only,
and to put it on upon them ministerially, as he working with his Ministers, does by the power of his imputation cloth them with it mystically, Luk. 15. Hence it is said, Psalm 132. that the Ministers powerfully coming forth, clothed not only personally with it for themselves only,
but what is the reason hereof? because (as I my selfe have observed) the glasse doth conveigh by the force of the light certain beames of its own colour into the drink,
but what is the reason hereof? Because (as I my self have observed) the glass does convey by the force of the Light certain beams of its own colour into the drink,
because that Gods powerfull imputation, after a more reall, mighty and effectuall manner, doth the same in truth, that is but resembled in this shadow:
Because that God's powerful imputation, After a more real, mighty and effectual manner, does the same in truth, that is but resembled in this shadow:
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were it not impiety, and flat blasphemie not to grant, that Christ can much more being true and Almighty God, translating me out of Adam to bee a member in himselfe, by cloathing me, both within and without, with his own righteousnesse, conveigh much more, by the power and force of his spirit, his own righteousnesse to bee thought not inherently and actively,
were it not impiety, and flat blasphemy not to grant, that christ can much more being true and Almighty God, translating me out of Adam to be a member in himself, by clothing me, both within and without, with his own righteousness, convey much more, by the power and force of his Spirit, his own righteousness to be Thought not inherently and actively,
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& so by this means abolish all our sinnes from before God, and make us only perfectly holy & righteous in the sight of God freely? herein consisting the Analogie of the truth with the similitude, that Christ by reason of his Godhead,
& so by this means Abolah all our Sins from before God, and make us only perfectly holy & righteous in the sighed of God freely? herein consisting the Analogy of the truth with the similitude, that christ by reason of his Godhead,
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and power of his spirit, doth that in truth above our reason, sense and feeling, which the red glasse doth only in shew, that is, make us in truth perfectly holy and righteous in the sight of God freely:
and power of his Spirit, does that in truth above our reason, sense and feeling, which the read glass does only in show, that is, make us in truth perfectly holy and righteous in the sighed of God freely:
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and quality that he is, that is, perfectly righteous, for which cause he saith to his Spouse in the Canticles, (though she felt and complained, that shee was black,
and quality that he is, that is, perfectly righteous, for which cause he Says to his Spouse in the Canticles, (though she felt and complained, that she was black,
and full of infirmities to her sense and feeling and own inherent active righteousnesse;) yet saith Christ that knowes better what in this respect he hath wrought upon her,
and full of infirmities to her sense and feeling and own inherent active righteousness;) yet Says christ that knows better what in this respect he hath wrought upon her,
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for if that light did come actively out of the walls, then the house would not (at the least immediately) be beholding to the Sun without it, in the Firmament;
for if that Light did come actively out of the walls, then the house would not (At the least immediately) be beholding to the Sun without it, in the Firmament;
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and being a similitude much used by the holy Ghost, it passeth all other humane similitudes, by running (contrary to the old proverb) quatuor pedibus: for
and being a similitude much used by the holy Ghost, it passes all other humane Similitudes, by running (contrary to the old proverb) quatuor pedibus: for
and sinne in the same is the spirituall darknesse (as it is every where called in the Word of God) that blindeth and darkens this house of mens soules,
and sin in the same is the spiritual darkness (as it is every where called in the Word of God) that blinds and darkens this house of men's Souls,
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And againe, If we say that we have fellowship with God, and walke in darknesse, we lye, 1 Iohn 1. 6. And againe, Hee that is in darknesse walketh in darknesse,
And again, If we say that we have fellowship with God, and walk in darkness, we lie, 1 John 1. 6. And again, He that is in darkness walks in darkness,
Secondly, Christ Jesus is like the Sun that shines in the Firmament, having all true and full light and righteousnesse inherently, and actively in himselfe only;
Secondly, christ jesus is like the Sun that shines in the Firmament, having all true and full Light and righteousness inherently, and actively in himself only;
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and for this cause, is expresly called by the Prophet, Sol justitiae, the Sunne of righteousnesse, Mal. 4. 2. saying, But unto those that feare my name shall the Sunne of righteousness arise with health in his wings.
and for this cause, is expressly called by the Prophet, Sol justitiae, the Sun of righteousness, Malachi 4. 2. saying, But unto those that Fear my name shall the Sun of righteousness arise with health in his wings.
as Christ testifieth by the Prophet Esay 44. 22. saying, I, (and not you, with your labour of mortification) even I will put away your sinnes as darknesse,
as christ Testifieth by the Prophet Isaiah 44. 22. saying, I, (and not you, with your labour of mortification) even I will put away your Sins as darkness,
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and as the walls of the house cannot of their own nature (being corpora opaca) but cast forth all day long a shadowish darknesse, that would obscure and make the house all dark;
and as the walls of the house cannot of their own nature (being corpora opaca) but cast forth all day long a shadowish darkness, that would Obscure and make the house all dark;
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So our natures corrupted with sinne, although they can doe nothing else continually, but cast forth to our sense and feeling, the shadowish darknesse of innumerable sinnes, both in thought, word and deed, all day long;
So our nature's corrupted with sin, although they can do nothing Else continually, but cast forth to our sense and feeling, the shadowish darkness of innumerable Sins, both in Thought, word and deed, all day long;
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yet this Sun of righteousnesse by the full revealing and exhibiting of free Justification, being risen upon us, doth shine upon us, with that continuall day spoken of Rev. 21. 25. And thus Christs righteousness by the power of Gods impuration, cloathing us both within and without, doth although mystically above our sense and feeling,
yet this Sun of righteousness by the full revealing and exhibiting of free Justification, being risen upon us, does shine upon us, with that continual day spoken of Rev. 21. 25. And thus Christ righteousness by the power of God's impuration, clothing us both within and without, does although mystically above our sense and feeling,
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yet spiritually and truly, continually abolish all our sins from before •od freely, and doth make us perfectly holy and righteous in the sight of God freely all day long, and continually;
yet spiritually and truly, continually Abolah all our Sins from before •od freely, and does make us perfectly holy and righteous in the sighed of God freely all day long, and continually;
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as the doctrine first Reforming our Church from Popery often times, in divers Sermons, speaketh to the glory of Christ blood, saying, The blood of Christ the Sonne of God hath made us clean from all sinne;
as the Doctrine First Reforming our Church from Popery often times, in diverse Sermons, speaks to the glory of christ blood, saying, The blood of christ the Son of God hath made us clean from all sin;
yet to shew that this work is so perfectly done, that it is ever in present action, continually making and keeping us thus perfectly clean in the sight •od;
yet to show that this work is so perfectly done, that it is ever in present actium, continually making and keeping us thus perfectly clean in the sighed •od;
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so wee being by the power of Gods imputation cloathed with Christs righteousnesse, it not only hath made us perfectly cleane, from all sinne in the sight of God;
so we being by the power of God's imputation clothed with Christ righteousness, it not only hath made us perfectly clean, from all sin in the sighed of God;
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And this is testified by the faithfull Expositors upon that place, saying, Verbum praesentis temporis (NONLATINALPHABET doth make us clean) continuum actum significat; that is, the Verb of the present time signifieth a continuall action:
And this is testified by the faithful Expositors upon that place, saying, Verbum praesentis Temporis (does make us clean) continuum Acts significat; that is, the Verb of the present time signifies a continual actium:
even cut off our selves from the love and favour of God, yet this continuall and perfect imputation, doth continually abolish all our sins and ever and continually retaine and keep us in perfect righteousnesse and fellowship with God;
even Cut off our selves from the love and favour of God, yet this continual and perfect imputation, does continually Abolah all our Sins and ever and continually retain and keep us in perfect righteousness and fellowship with God;
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which is more plainely testified by the Author to the Hebrewes saying, With one sacrifice, he hath made perfect for ever, or continually them that are sanctified.
which is more plainly testified by the Author to the Hebrews saying, With one sacrifice, he hath made perfect for ever, or continually them that Are sanctified.
Fourthly and lastly, faith beleeving that this wedding-garment of Christs righteousnesse, doth make us thus perfectly holy and righteous in the sight of God freely, is like the windowes and doores of the house letting in this light into the soule:
Fourthly and lastly, faith believing that this Wedding garment of Christ righteousness, does make us thus perfectly holy and righteous in the sighed of God freely, is like the windows and doors of the house letting in this Light into the soul:
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whereupon it is said, Act. 14. 27. That God had opened the doore of Faith unto the Gentiles; because although the Gospel doe shine, by preaching, never so brightly unto men;
whereupon it is said, Act. 14. 27. That God had opened the door of Faith unto the Gentiles; Because although the Gospel do shine, by preaching, never so brightly unto men;
but if the door and windowes of faith, be opened, then the beames of Christs righteousnesse beating in doe abolish all the darknesse of their sinnes from before God, and make them all light:
but if the door and windows of faith, be opened, then the beams of Christ righteousness beating in do Abolah all the darkness of their Sins from before God, and make them all Light:
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for if the door of the house be wide open, and yet there be no Sun (as being not yet risen) to shine in the Firmament, that may cast in her beames into the same, the house abideth still dark,
for if the door of the house be wide open, and yet there be no Sun (as being not yet risen) to shine in the Firmament, that may cast in her beams into the same, the house Abideth still dark,
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and yet not inherently to his sense and feeling, and actively (for then his sanctification should be perfect, which is not so in this life;) but in that he is made all light, that is perfectly righteous by the imputation of Christs righteousnesse, •• is all light, indeed both without and within;
and yet not inherently to his sense and feeling, and actively (for then his sanctification should be perfect, which is not so in this life;) but in that he is made all Light, that is perfectly righteous by the imputation of Christ righteousness, •• is all Light, indeed both without and within;
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and mystically cloathing him both without and within, with his owne righteousnesse, all his sins are mystically above his sense and feeling, utterly abolished from before God,
and mystically clothing him both without and within, with his own righteousness, all his Sins Are mystically above his sense and feeling, utterly abolished from before God,
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hee saith not simply light, nor yet light in your selves, but light in the Lord; as the house is not inherently light in its selfe (as I said before) but made all light in the Sun-beames;
he Says not simply Light, nor yet Light in your selves, but Light in the Lord; as the house is not inherently Light in its self (as I said before) but made all Light in the Sunbeam;
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and proove by undeniable Scriptures and testimonies of the learned and faithfull Dispensers of Gods mysteries, that wee are by the power of Gods imputation,
and prove by undeniable Scriptures and testimonies of the learned and faithful Dispensers of God's Mysteres, that we Are by the power of God's imputation,
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though mystically, yet truly, so cloathed both without and within, with Christs perfect righteousnesse, that it is even in us, thereby not only so truly and utterly abolishing from before God all our sins,
though mystically, yet truly, so clothed both without and within, with Christ perfect righteousness, that it is even in us, thereby not only so truly and utterly abolishing from before God all our Sins,
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First, that wee are by the power of Gods imputation so spiritually cloathed in the sight of God both within and without, with the wedding-garment of Christs righteousnesse, that the righteousnesse of Christ, is,
First, that we Are by the power of God's imputation so spiritually clothed in the sighed of God both within and without, with the Wedding garment of Christ righteousness, that the righteousness of christ, is,
though mystically above our sense & feeling, yet objectively and passively truly even in us, is evident and plaine, both expresly and equipollently by many places of Scripture;
though mystically above our sense & feeling, yet objectively and passively truly even in us, is evident and plain, both expressly and equipollently by many places of Scripture;
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but I will instance only in such as are so expresse and plain, that if unbeliefe doe not offer them open violence, to wrest them from the plaine simplicity of the Scriptures miraculous speaking to the weakest capacitie,
but I will instance only in such as Are so express and plain, that if unbelief do not offer them open violence, to wrest them from the plain simplicity of the Scriptures miraculous speaking to the Weakest capacity,
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as namely, Cant. 1. 15. and 4. 1. 7. Where it is to bee seene that when the Church here militant upon earth, had before complained that she was black in the sight of God, both with the feeling of siane in her selfe,
as namely, Cant 1. 15. and 4. 1. 7. Where it is to be seen that when the Church Here militant upon earth, had before complained that she was black in the sighed of God, both with the feeling of siane in her self,
and to draw her from sense and feeling to live by faith in his word, to note that in this respect, being cloathed in his sight with his own righteousnesse, she was above her own capacitie in a double or treble wonderfull estate, hee often doubles and trebles the signe of wonder and admiration used in the Scriptures, that as the Spirit spake in great wonder and admiration, Behold a virgin shall conceive,
and to draw her from sense and feeling to live by faith in his word, to note that in this respect, being clothed in his sighed with his own righteousness, she was above her own capacity in a double or triple wonderful estate, he often doubles and trebles the Signen of wonder and admiration used in the Scriptures, that as the Spirit spoke in great wonder and admiration, Behold a Virgae shall conceive,
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nor eare of naturall man can heare, nor heart of naturall man can conceive, 1 Cor. 2. 9, 10. and then repeats with deeper emphasis againe for fuller certainty, saying,
nor ear of natural man can hear, nor heart of natural man can conceive, 1 Cor. 2. 9, 10. and then repeats with Deeper emphasis again for fuller certainty, saying,
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where we are to mark, that he saith not (as unbeliefe blends this looking-glasse of Gods word, wherein the soule should see her beauty by her cleere eyes of faith) although thou are black,
where we Are to mark, that he Says not (as unbelief blends this Looking glass of God's word, wherein the soul should see her beauty by her clear eyes of faith) although thou Are black,
but mystically above her sense and feeling, and objectively and passively, to God-ward, by being so clothed both within and without with Christs righteousnesse, that above our sense and seeling it not only truly and utterly abolisheth all our sinnes from before God (as is before shewed in the first part of Justification,) but also (wherein consisteth the true wonder,
but mystically above her sense and feeling, and objectively and passively, to Godward, by being so clothed both within and without with Christ righteousness, that above our sense and seeling it not only truly and utterly abolisheth all our Sins from before God (as is before showed in the First part of Justification,) but also (wherein Consisteth the true wonder,
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And this place, not only all Interpreters both ancient and moderne, that I have read, do expound to be verified upon the children of God by Justification;
And this place, not only all Interpreters both ancient and modern, that I have read, do expound to be verified upon the children of God by Justification;
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but also Paul himselfe (as some learned Expositors teach) speaking of the love of Christ in justifying his Church, doth allude unto this place, saying, Christ gave himselfe for his Church to sanctifie it,
but also Paul himself (as Some learned Expositors teach) speaking of the love of christ in justifying his Church, does allude unto this place, saying, christ gave himself for his Church to sanctify it,
how? or wherein glorious? that is, not having now at this present time (as the learned know that the Greek and Latine Participles of the present time doe evidently import, the Apostle not saying, non habituram, that is, the Church is in such case now as not to have hereafter one spot or wrinkle;
how? or wherein glorious? that is, not having now At this present time (as the learned know that the Greek and Latin Participles of the present time do evidently import, the Apostle not saying, non habituram, that is, the Church is in such case now as not to have hereafter one spot or wrinkle;
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which cannot be spoken of our sanctification now in this life, but yet is true and truly verified upon us mystically in the sight of God, by Free Iustification, as Christ saith, Now are yee clean through the word that I'have spoken unto you, Ioh. 15. 3. And again, Hee that is washed, (saith Christ to Peter) needeth not, save to wash his feet;
which cannot be spoken of our sanctification now in this life, but yet is true and truly verified upon us mystically in the sighed of God, by Free Justification, as christ Says, Now Are ye clean through the word that I'have spoken unto you, John 15. 3. And again, He that is washed, (Says christ to Peter) needs not, save to wash his feet;
why? Because, He is clean every whit, that is, not imaginarily, but truly perfectly holy and righteous from all spot of sinne in the sight of God freely:
why? Because, He is clean every whit, that is, not imaginarily, but truly perfectly holy and righteous from all spot of sin in the sighed of God freely:
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are now in this life, clean every whit, that is, not im•ginarily, but truly perfectly holy and righteous from all spot of sinne in the sight of God freely;
Are now in this life, clean every whit, that is, not im•ginarily, but truly perfectly holy and righteous from all spot of sin in the sighed of God freely;
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as Peter did, although it seemed so strange unto him at the first, that Christ was faine to tell him, that if hee did not so truly and throughly wash him, that hee were thereby clean every whit, hee had no part in him, but was in Iudas his condition.
as Peter did, although it seemed so strange unto him At the First, that christ was feign to tell him, that if he did not so truly and thoroughly wash him, that he were thereby clean every whit, he had no part in him, but was in Iudas his condition.
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Wherein we see how necessary it is above all things, and that this indeed, is that one thing that is only necessary, that we labour to come to assurance of faith, that wee are by the power of Gods imputation so cloathed both within and without with Christs perfect righteousnesse, that it being thus even mystically in us, it so makes us not imaginarily,
Wherein we see how necessary it is above all things, and that this indeed, is that one thing that is only necessary, that we labour to come to assurance of faith, that we Are by the power of God's imputation so clothed both within and without with Christ perfect righteousness, that it being thus even mystically in us, it so makes us not imaginarily,
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namely, to make us inherently perfectly, holy and righteous in the sight of God, by our doing and fulfilling it, by reason it was weak through the infirmity of our flesh, God sending his own Son, in the likenesse of sinfull flesh, (viz. that he might shew what the power and Almightinesse of his God-head was able to doe above the Law) for sin so arraigned, condemned, and executed sinne in his own flesh, that hee might mystically and utterly abolish the same from before his Father:
namely, to make us inherently perfectly, holy and righteous in the sighed of God, by our doing and fulfilling it, by reason it was weak through the infirmity of our Flesh, God sending his own Son, in the likeness of sinful Flesh, (viz. that he might show what the power and Almightiness of his Godhead was able to do above the Law) for since so arraigned, condemned, and executed sin in his own Flesh, that he might mystically and utterly Abolah the same from before his Father:
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but why? or to what end or intent did he so? namely, that by the power of his imputation of the same unto us, the righteousnesse of the Law might be fulfilled in us:
but why? or to what end or intent did he so? namely, that by the power of his imputation of the same unto us, the righteousness of the Law might be fulfilled in us:
but that impleretur, it might bee, marke Be, passively and objectively fulfilled in us; bringing forth this effect in us, not to walk after the flesh, but after the Spirit.
but that impleretur, it might be, mark Be, passively and objectively fulfilled in us; bringing forth this Effect in us, not to walk After the Flesh, but After the Spirit.
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Therefore God passing in truth, justice and constancie, a thousand thousand times that heathen King that having made a just Law, that whosoever committed adulterie with another mans wife, should loose both his eyes, that had carried him into that pestiferous inconvenience to the Common-Wealth;
Therefore God passing in truth, Justice and constancy, a thousand thousand times that heathen King that having made a just Law, that whosoever committed adultery with Another men wife, should lose both his eyes, that had carried him into that pestiferous inconvenience to the commonwealth;
that he might be found true, just, and unchangable in his Law, did (that his Son might not be made utterly unserviceably for the Common-Wealth) first, put out one of his own eyes, that had brought forth so incontinent a Son,
that he might be found true, just, and unchangeable in his Law, did (that his Son might not be made utterly unserviceably for the commonwealth) First, put out one of his own eyes, that had brought forth so incontinent a Son,
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God, I say passing this King in these virtues (if I may so speak) as far as the substance passeth the shadow, that he might bee found (correspondent to his excellent nature,) true, just,
God, I say passing this King in these Virtues (if I may so speak) as Far as the substance passes the shadow, that he might be found (correspondent to his excellent nature,) true, just,
First, that we may not be quite marred and utterly lost by the rigor of his Law, God sends his own Son in the likenesse of sinfull flesh inherently and actively, to doe and fulfill all things that were written in the book of the Law, in our flesh;
First, that we may not be quite marred and utterly lost by the rigor of his Law, God sends his own Son in the likeness of sinful Flesh inherently and actively, to do and fulfil all things that were written in the book of the Law, in our Flesh;
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Secondly, by the power of his imputation, doth so truly cloath us both within and without with this his Sons doing and fulfilling of the Law perfectly, that we also continue in all things to doe them in the sight of God, not inherently and actively, by our own doing,
Secondly, by the power of his imputation, does so truly cloth us both within and without with this his Sons doing and fulfilling of the Law perfectly, that we also continue in all things to do them in the sighed of God, not inherently and actively, by our own doing,
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but because his Sonnes perfect doing all things is objectively and passively so truly in us, that we are made perfectly holy and righteous in the sight of God with that doing freely,
but Because his Sons perfect doing all things is objectively and passively so truly in us, that we Are made perfectly holy and righteous in the sighed of God with that doing freely,
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and so the rigor of his Law is satisfied and fulfilled truly in us, and God continueth correspondent to his most excellent nature, true, just, constant and unchangable in his Law;
and so the rigor of his Law is satisfied and fulfilled truly in us, and God Continueth correspondent to his most excellent nature, true, just, constant and unchangeable in his Law;
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wherein we may see, how truly and Evangelically Luther, in shewing the argument of the Epistle to the Galathians, testifieth this truth, saying, This is a passive and heavenly righteousnesse, which we have not of our selves, that is our active doings, but receive it from heaven;
wherein we may see, how truly and Evangelically Luther, in showing the argument of the Epistle to the Galatians, Testifieth this truth, saying, This is a passive and heavenly righteousness, which we have not of our selves, that is our active doings, but receive it from heaven;
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which wee work not, but which by grace is wrought in us, (mark meerly passively wrought in us) and apprehended by faith, whereby we mount above all Lawes and Works.
which we work not, but which by grace is wrought in us, (mark merely passively wrought in us) and apprehended by faith, whereby we mount above all Laws and Works.
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Then he proceeds and saith, What, (will some man say) do we then nothing? doe wee work nothing for the obtaining of this righteousnesse? I answer (saith he) nothing at all: For like as the earth ingendereth not raine,
Then he proceeds and Says, What, (will Some man say) do we then nothing? do we work nothing for the obtaining of this righteousness? I answer (Says he) nothing At all: For like as the earth engendereth not rain,
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for who so doth not understand, and apprehend this righteousnesse (if hee doe but know the horriblenesse of the least sinne, in the sight of God) must needs in afflictions and terrors of conscience be overthrown:
for who so does not understand, and apprehend this righteousness (if he do but know the horribleness of the least sin, in the sighed of God) must needs in afflictions and terrors of conscience be overthrown:
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Neither doe these foresaid Dispensers of Gods mysteries only (as Doctor Whittaker, and especially Luther abundantly) testifie, That this righteousnesse of Christ is mystically even in us,
Neither do these foresaid Dispensers of God's Mysteres only (as Doctor Whittaker, and especially Luther abundantly) testify, That this righteousness of christ is mystically even in us,
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as Calvin likewise, shewing that those words of the Apostle, Rom. 8. 4. Namely, that the righteousnesse of the Law is fulfilled in us, is not wrought, (as the Papists doe expound it) by inherent and active fulfilling of the Law by us,
as calvin likewise, showing that those words of the Apostle, Rom. 8. 4. Namely, that the righteousness of the Law is fulfilled in us, is not wrought, (as the Papists do expound it) by inherent and active fulfilling of the Law by us,
but passively by imputation, presently addeth the manner how, saying, For the Lord Christ, &c. And again, intreating upon those words in Iob, 15. 15. Behold the heavens are not clean in Gods sight:
but passively by imputation, presently adds the manner how, saying, For the Lord christ, etc. And again, entreating upon those words in Job, 15. 15. Behold the heavens Are not clean in God's sighed:
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How much more is man abhominable and filthy, which drinketh iniquitie like water? he saith more plainly after this manner, That although mans nature bee thus defiled,
How much more is man abominable and filthy, which Drinketh iniquity like water? he Says more plainly After this manner, That although men nature be thus defiled,
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he meanes not inherently and actively in us, (for of this he is both against the Papists and against the Anabaptists in all his writings a continual and earnest Impugner;) but mystically, objectively and passively in us,
he means not inherently and actively in us, (for of this he is both against the Papists and against the Anabaptists in all his writings a continual and earnest Impugner;) but mystically, objectively and passively in us,
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as by the power of Gods imputation, we are though spiritually, yet truly cloathed with the garment of Christs perfect righteousnesse, abolishing mystically all our filthinesse from before God,
as by the power of God's imputation, we Are though spiritually, yet truly clothed with the garment of Christ perfect righteousness, abolishing mystically all our filthiness from before God,
That as Iacob having not of himselfe deserved the preheminence of the first begotten Son, did cloath himselfe in the faire cloathes of his elder brother, whereby Isaac smelling the sweet and well pleasing savour of his eldest Son, Iacob got thereby into the favour of his father,
That as Iacob having not of himself deserved the pre-eminence of the First begotten Son, did cloth himself in the fair clothes of his elder brother, whereby Isaac smelling the sweet and well pleasing savour of his eldest Son, Iacob god thereby into the favour of his father,
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so we being, by the power of Gods imputation, cloathed with the precious purenesse of Christ, The Lord Christ doth in such sort communicate his righteousnesse with us, that after a certaine marvellous manner hee poureth the force thereof into us,
so we being, by the power of God's imputation, clothed with the precious pureness of christ, The Lord christ does in such sort communicate his righteousness with us, that After a certain marvellous manner he pours the force thereof into us,
saying thus, Christ by dying upon the Cross hath so purged and perfectly cleansed us from all ••nnes, that God would see nothing else in the whole world,
saying thus, christ by dying upon the Cross hath so purged and perfectly cleansed us from all ••nnes, that God would see nothing Else in the Whole world,
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Now that this righteousnesse, though mystically, yet is so truely in us, that it makes us above our sense and feeling, perfectly righteous in the sight of God, whereby we are not imaginarily counted righteous as the Papists doe cavill,
Now that this righteousness, though mystically, yet is so truly in us, that it makes us above our sense and feeling, perfectly righteous in the sighed of God, whereby we Are not imaginarily counted righteous as the Papists do cavil,
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seeing it is not only evidently taught in the Scriptures, but also testified abundantly of all (except two or three at the most) the best Dispensers of Gods mysteries, especially such,
seeing it is not only evidently taught in the Scriptures, but also testified abundantly of all (except two or three At the most) the best Dispensers of God's Mysteres, especially such,
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so that I dare undertake to collect out of Luthers workes a thousand testimonies of this Doctrine, That by the power of Gods imputation, facti sumus justi, we are truly made righteous in the sight of God.
so that I Dare undertake to collect out of Luthers works a thousand testimonies of this Doctrine, That by the power of God's imputation, facti sumus Justi, we Are truly made righteous in the sighed of God.
And although I have briefly touched this before in my first defining of Free Iustification; yet because, by reason of the old sore of outward seeing and feeling the contrarie, it is so hardly beleeved, it is necessarie, that I further prosecute this point;
And although I have briefly touched this before in my First defining of Free Justification; yet Because, by reason of the old soar of outward seeing and feeling the contrary, it is so hardly believed, it is necessary, that I further prosecute this point;
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and prove both by plaine Scriptures and common consent of the learned, that by this forme of Christs perfect righteousness we are not barely counted righteous,
and prove both by plain Scriptures and Common consent of the learned, that by this Form of Christ perfect righteousness we Are not barely counted righteous,
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but made righteous. The Antithesis, or rather likenesse in contraries is very plain, that as the first Adam infecteth all that come of him with such originall corruption, that every little Infant,
but made righteous. The Antithesis, or rather likeness in contraries is very plain, that as the First Adam Infecteth all that come of him with such original corruption, that every little Infant,
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so the second Adam so truly endues, with his own righteousnesse, all that come of him, that every little Infant before it hath done or thought any evill, being justified, is not barely counted, but truly made righteous;
so the second Adam so truly endues, with his own righteousness, all that come of him, that every little Infant before it hath done or Thought any evil, being justified, is not barely counted, but truly made righteous;
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but by the second Adam it is mystically above sense, and feeling, that it may bee by the faith of Gods power, made so truly and really righteous to God-ward, that it cannot but in time, by discerning Christs love inherently and actively, declare the same afterwards to men-ward by sanctification.
but by the second Adam it is mystically above sense, and feeling, that it may be by the faith of God's power, made so truly and really righteous to Godward, that it cannot but in time, by discerning Christ love inherently and actively, declare the same afterwards to menward by sanctification.
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Hence, is that saying of Chrisostome before cited, That as Adam unto all that came of him (although they had not eaten of the Tree) became the Author of sinne and death:
Hence, is that saying of Chrysostom before cited, That as Adam unto all that Come of him (although they had not eaten of the Tree) became the Author of sin and death:
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What? doe the Doctrine of our Church, and first Restorers of the Gospel, say, that we are barely counted righteous? no, but that we are made righteous againe; alluding without doubt by the word (againe) unto the state of Adam in Paradise, that as truly as the first Adam made us sinners,
What? do the Doctrine of our Church, and First Restorers of the Gospel, say, that we Are barely counted righteous? no, but that we Are made righteous again; alluding without doubt by the word (again) unto the state of Adam in Paradise, that as truly as the First Adam made us Sinners,
this also do other faithfull Expositors, that were the first Restorers of the Gospel, testifie plainly unto us, adding also reasons why it must needs bee so, that Christ by conveying his righteousnesse into us, doth indeed and truth make us righteous in the sight of God, saying thus, For seeing before the Tribunall Seat of God it is esteemed no righteousnesse,
this also do other faithful Expositors, that were the First Restorers of the Gospel, testify plainly unto us, adding also Reasons why it must needs be so, that christ by conveying his righteousness into us, does indeed and truth make us righteous in the sighed of God, saying thus, For seeing before the Tribunal Seat of God it is esteemed no righteousness,
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Let us here marke three reasons plainly expressed why wee must of necessity, bee not barely counted, but indeed and truth made righteous in the sight of God.
Let us Here mark three Reasons plainly expressed why we must of necessity, be not barely counted, but indeed and truth made righteous in the sighed of God.
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for so these learned Expositors testifie, that the manner of this work is suam justitiam in nos transferendo, that is, by conveying his righteousnesse into us, and upon us;
for so these learned Expositors testify, that the manner of this work is suam justitiam in nos transferendo, that is, by conveying his righteousness into us, and upon us;
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Quotquot ergò ex Deo nati, &c. As many therefore as are born of God, and therefore ordained to eternall life, justi constituuntur, are made righteous, non modò propter, sed & per unius obedientiam, that is, not only for,
Quotquot ergò ex God Nati, etc. As many Therefore as Are born of God, and Therefore ordained to Eternal life, Justi constituuntur, Are made righteous, non modò propter, sed & per unius obedientiam, that is, not only for,
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but for what purpose and intent hath he made it clean, by shedding his blood for it? Namely that he might make it to himself a glorious Church, not having spot or wrinkle, or any such thing:
but for what purpose and intent hath he made it clean, by shedding his blood for it? Namely that he might make it to himself a glorious Church, not having spot or wrinkle, or any such thing:
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And whereas some have objected that the word (might) importeth that this place is to be understood of our making righteous by our sanctification, by which we shall be made so righteous, that we shall have no spot or wrinkle in the life to come.
And whereas Some have objected that the word (might) imports that this place is to be understood of our making righteous by our sanctification, by which we shall be made so righteous, that we shall have no spot or wrinkle in the life to come.
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yet notwithstanding, all Interpreters that I have read, doe understand the place to be meant of Justification also, by which it is verified upon us, that we have, not even in this life, one spot or wrinkle of sinne in the sight of God freely:
yet notwithstanding, all Interpreters that I have read, do understand the place to be meant of Justification also, by which it is verified upon us, that we have, not even in this life, one spot or wrinkle of sin in the sighed of God freely:
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but this example is appropriated to Christ a lone, in giving himselfe to shed his blood to effect it, which properly belongs to the work of our Free Iustification.
but this Exampl is appropriated to christ a lone, in giving himself to shed his blood to Effect it, which properly belongs to the work of our Free Justification.
Fourthly, for the meanes whereby this work is wrought upon the Elect, that is, by Baptisme through the Word of promise, that the blood of Iesus Christ the Sonne of God doth make us cleane from all sinne;
Fourthly, for the means whereby this work is wrought upon the Elect, that is, by Baptism through the Word of promise, that the blood of Iesus christ the Son of God does make us clean from all sin;
Fifthly, because the Apostle saith, That he might make us to himselfe a glorious Church, not having spot or wrinkle, he saith not to our selves, which will be verified indeed by sanctification in the life to come;
Fifthly, Because the Apostle Says, That he might make us to himself a glorious Church, not having spot or wrinkle, he Says not to our selves, which will be verified indeed by sanctification in the life to come;
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yea, altogether mystically, and contrary to our selves, and to our own sense and feeling, hath Christ already made us fit brides for so glorious a bridegroome, which is only in this life by Free Iustification; neither doth the word (might make us;) any whit hinder this sense, because when this sign of the potentiall mood, doth follow another action, importing the purpose or intent of that precedent action, the sign (might) may signifie a thing that is already wrought and perfectly done;
yea, altogether mystically, and contrary to our selves, and to our own sense and feeling, hath christ already made us fit brides for so glorious a bridegroom, which is only in this life by Free Justification; neither does the word (might make us;) any whit hinder this sense, Because when this Signen of the potential mood, does follow Another actium, importing the purpose or intent of that precedent actium, the Signen (might) may signify a thing that is already wrought and perfectly done;
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where the sign (might) doth not import, that he is yet no Christian, but shall be so hereafter, but meerly the purpose and intent of the precedent action,
where the Signen (might) does not import, that he is yet no Christian, but shall be so hereafter, but merely the purpose and intent of the precedent actium,
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Sixthly and lastly, for the Participle of the present time immediately following, because the Apostle saith not non habituram, that is, the Church is now in such case,
Sixthly and lastly, for the Participle of the present time immediately following, Because the Apostle Says not non habituram, that is, the Church is now in such case,
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not to man-ward by sanctification, but to God-ward by Free Iustification; the Greeks and Latines having their proper Tenses and times, fitly to expresse the same.
not to manward by sanctification, but to Godward by Free Justification; the Greeks and Latins having their proper Tenses and times, fitly to express the same.
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But if any object, or rather cavill yet further, saying, that in some translations, the originall word, is not translated, That he might make us to himselfe;
But if any Object, or rather cavil yet further, saying, that in Some Translations, the original word, is not translated, That he might make us to himself;
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so his presenting us to himselfe, doth make us to himselfe a glorious Church, not having one spot or wrinkle of sinne or any such thing in the sight of God freely.
so his presenting us to himself, does make us to himself a glorious Church, not having one spot or wrinkle of sin or any such thing in the sighed of God freely.
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Therefore it is well noted in the Margine of our English Bibles upon this place (and indeed should bee better noted that ordinarily it is) that Baptisme is a token that God hath consecrated the Church to himselfe,
Therefore it is well noted in the Margin of our English Bibles upon this place (and indeed should be better noted that ordinarily it is) that Baptism is a token that God hath consecrated the Church to himself,
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and made it (mark) made it holy by his word, that is his promise of Free Justification and Sanctification in Christ, not having one spot or wrinkle of sinne, or any such thing:
and made it (mark) made it holy by his word, that is his promise of Free Justification and Sanctification in christ, not having one spot or wrinkle of sin, or any such thing:
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and this Erasmus in his Paraphrase upon the same place, collected out of the same ancient Expositors of Gods Word, doth more fully expresse, saying after this manner;
and this Erasmus in his paraphrase upon the same place, collected out of the same ancient Expositors of God's Word, does more Fully express, saying After this manner;
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Where we see that beside other equivalent phrases of like force, he doth foure or five sundry times together avouch that Christ doth not barely count her,
Where we see that beside other equivalent phrases of like force, he does foure or five sundry times together avouch that christ does not barely count her,
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but wherefore, or to what end, did hee die in the body of his flesh? viz. to make you, or (as other Translations say) To present you holy and unblameable and without fault in Gods sight, and so you are perfectly reconciled unto him.
but Wherefore, or to what end, did he die in the body of his Flesh? viz. to make you, or (as other Translations say) To present you holy and unblameable and without fault in God's sighed, and so you Are perfectly reconciled unto him.
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And this also doth Erasmus in his Paraphrase upon this place notably testifie, saying, Because there can bee betwixt God and sinners no peace, it hath pleased him, not by the ministry of Angels,
And this also does Erasmus in his paraphrase upon this place notably testify, saying, Because there can be betwixt God and Sinners not peace, it hath pleased him, not by the Ministry of Angels,
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but a true and reall making righteous is, 2. Cor. 5. 21. where the Apostle saith that, God hath made him to be sinne for us, which knew no sin, that we should be made the righteousnesse of God in him. In which place of Scripture,
but a true and real making righteous is, 2. Cor. 5. 21. where the Apostle Says that, God hath made him to be sin for us, which knew no since, that we should be made the righteousness of God in him. In which place of Scripture,
although the Papists deny (by the consent (as they say) of the ancient Fathers) that Christ by the power of Gods imputation was really made a true sinner;
although the Papists deny (by the consent (as they say) of the ancient Father's) that christ by the power of God's imputation was really made a true sinner;
and was so really in the sight of God cloathed in the same, that although not inherently and actively, (for so he was alwayes and ever the Lamb of God without spot or wrinkle;) but yet really he was made a true sinner;
and was so really in the sighed of God clothed in the same, that although not inherently and actively, (for so he was always and ever the Lamb of God without spot or wrinkle;) but yet really he was made a true sinner;
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as Peter saith, 1 Pet. 2. 24. And yet notwithstanding, to avouch our Saviour Christ to bee so a sinner, is not (as the Papists collect and cavill) to say, that hee was averted from God, the slave of the Devill, and Sonne of Perdition;
as Peter Says, 1 Pet. 2. 24. And yet notwithstanding, to avouch our Saviour christ to be so a sinner, is not (as the Papists collect and cavil) to say, that he was averted from God, the slave of the devil, and Son of Perdition;
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but as hee passively was made a sinner, and passively tasted of these things, (as the Author to the Hebrews speaketh) and as he truly cryed out, My God, my God,
but as he passively was made a sinner, and passively tasted of these things, (as the Author to the Hebrews speaks) and as he truly cried out, My God, my God,
Which words of the Apostle, Luther hearing with the right eare (overthrowing the whole world of sophisticall Papists, by proving, that in plaine places of the Scripture, speaking in the maine points of our salvation, the plaine, proper,
Which words of the Apostle, Luther hearing with the right ear (overthrowing the Whole world of sophistical Papists, by proving, that in plain places of the Scripture, speaking in the main points of our salvation, the plain, proper,
These words of Paul are not spoken in vaine, That God made him sinne for us, which knew no sinne, that wee in him might be made the righteousnesse of God, 2 Cor. 5. 21. And again that place of Esay, 53. saying, God layed upon him the iniquity of us all, we must not make these words lesse than they are,
These words of Paul Are not spoken in vain, That God made him sin for us, which knew no sin, that we in him might be made the righteousness of God, 2 Cor. 5. 21. And again that place of Isaiah, 53. saying, God laid upon him the iniquity of us all, we must not make these words less than they Are,
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For God dallieth not in these words, but speaketh earnestly, and of great love, to wit, that Christ, this Lamb of God should beare the sinne of us all.
For God dallieth not in these words, but speaks earnestly, and of great love, to wit, that christ, this Lamb of God should bear the sin of us all.
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and as Christ by the power of Gods imputation though not inherently and actively, yet objectively and passively, was made in the sight of God really a sinner and cursed;
and as christ by the power of God's imputation though not inherently and actively, yet objectively and passively, was made in the sighed of God really a sinner and cursed;
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and actively, yet objectively and passively really righteous and blessed, as Chrysostome testifieth, saying, Hee made the just a sinner, that he might make sinners just;
and actively, yet objectively and passively really righteous and blessed, as Chrysostom Testifieth, saying, He made the just a sinner, that he might make Sinners just;
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THe fourth place of Scripture proving that wee are not barely counted, but truly made righteous in the sight of God is, Heb. 10. 14. Where the Apostle saith, that Christ with one offering hath made perfect for ever, them that are sanctified, that is, such as are put apart unto salvation,
THe fourth place of Scripture proving that we Are not barely counted, but truly made righteous in the sighed of God is, Hebrew 10. 14. Where the Apostle Says, that christ with one offering hath made perfect for ever, them that Are sanctified, that is, such as Are put apart unto salvation,
And therefore very aptly upon this place doth the doctrine of our Church, and the first Restorers of the Gospel amongst us, say, in the third part of the Sermon concerning prayer speaking against praying for souls in Purgatory, after this manner:
And Therefore very aptly upon this place does the Doctrine of our Church, and the First Restorers of the Gospel among us, say, in the third part of the Sermon Concerning prayer speaking against praying for Souls in Purgatory, After this manner:
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The death and blood of Christ, if we apprehend it, with a true and stedfast faith, purgeth us, and cleanseth us, from all our sinnes in the sight of God.
The death and blood of christ, if we apprehend it, with a true and steadfast faith, Purgeth us, and Cleanseth us, from all our Sins in the sighed of God.
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Because (as the said Doctrine of our Church saith in another place) If we confesse our sinnes, God is faithfull and righteous to forgive us our sinnes,
Because (as the said Doctrine of our Church Says in Another place) If we confess our Sins, God is faithful and righteous to forgive us our Sins,
but also Paul addeth more, saying, With the one oblation of his blessed body and precious blood, he hath made perfect for ever and ever, all them that are sanctified.
but also Paul adds more, saying, With the one oblation of his blessed body and precious blood, he hath made perfect for ever and ever, all them that Are sanctified.
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This is the onely Purgatory, (say these first Restorers of the Gospel amongst us) Where in all Christian men must put their whole trust and confidence.
This is the only Purgatory, (say these First Restorers of the Gospel among us) Where in all Christian men must put their Whole trust and confidence.
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Now that Gods imputation and spirituall cloathing with his Sonnes righteousnesse, doth so really make us righteous, that after the manner of the forme, dat nomen, & esse;
Now that God's imputation and spiritual clothing with his Sons righteousness, does so really make us righteous, that After the manner of the Form, that Nome, & esse;
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And first, that this spirituall cloathing with Christs righteousnesse doth so really make us righteous, that only that gives us the name of truly just,
And First, that this spiritual clothing with Christ righteousness does so really make us righteous, that only that gives us the name of truly just,
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For although some doe darken the sense, both of the Prophet and of the Apostle, by saying, The Iust shall live by faith: by joyning the word (Faith) to the Verb,
For although Some do darken the sense, both of the Prophet and of the Apostle, by saying, The Just shall live by faith: by joining the word (Faith) to the Verb,
or Predicate, shall live: yet the true sense and meaning of the Apostle, as it is in the Hebrew and Greek, is, that by faith, should bee joyned with the subject Iust; as if the Apostle had said, they that are by faith made just, shall live:
or Predicate, shall live: yet the true sense and meaning of the Apostle, as it is in the Hebrew and Greek, is, that by faith, should be joined with the Subject Just; as if the Apostle had said, they that Are by faith made just, shall live:
First, that it is faith only embracing, and applying the righteousnesse revealed in the Gospel, that makes a man just, and righteous in the sight of God: And
First, that it is faith only embracing, and applying the righteousness revealed in the Gospel, that makes a man just, and righteous in the sighed of God: And
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and to dwell in us, (whereby as S. Paul saith, Acts, 17. 28. In him we live and move, and have our being, and are of his generation;) so by reason of Christs righteousnesse apprehended by faith, Christ himselfe dwelleth in us (saith the Apostle) by this faith, Eph. 3. 17. Whereby in Christ wee live,
and to dwell in us, (whereby as S. Paul Says, Acts, 17. 28. In him we live and move, and have our being, and Are of his generation;) so by reason of Christ righteousness apprehended by faith, christ himself dwells in us (Says the Apostle) by this faith, Ephesians 3. 17. Whereby in christ we live,
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The truth whereof, Luther cleerly seeing with the spirituall eye of faith, doth with as excellent a spirit testifie the same, against the whole world of Papists, saying, This is the true meane to become a Christian,
The truth whereof, Luther clearly seeing with the spiritual eye of faith, does with as excellent a Spirit testify the same, against the Whole world of Papists, saying, This is the true mean to become a Christian,
and why? Because it is most true, that Master Downham testifieth of Justification, saying, The beleever is cloathed with the most glorious robe of Christ Iesus• his righteousnesse;
and why? Because it is most true, that Master Downham Testifieth of Justification, saying, The believer is clothed with the most glorious robe of christ Iesus• his righteousness;
Now what can bee required more to make a true Christian? I grant, that where this is, there will follow unfallibly, a renewed sanctified life, with zeale of Gods glory;
Now what can be required more to make a true Christian? I grant, that where this is, there will follow unfallibly, a renewed sanctified life, with zeal of God's glory;
hence it is that the children of God are called by no other name in all the Psalmes and whole word of God, more commonly than by the name of the righteous, Iust, and Saints;
hence it is that the children of God Are called by no other name in all the Psalms and Whole word of God, more commonly than by the name of the righteous, Just, and Saints;
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and therefore because this later way is so exceeding imperfect, both in respect of the perfection of the justice and righteousnesse revealed in the Law;
and Therefore Because this later Way is so exceeding imperfect, both in respect of the perfection of the Justice and righteousness revealed in the Law;
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because David that had so great a measure of inherent righteousnesse, cryed out that by this inherent righteousness shall none be found righteous in Gods sight;
Because David that had so great a measure of inherent righteousness, cried out that by this inherent righteousness shall none be found righteous in God's sighed;
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whereupon those large promises made in the Psalms unto the Iust and righteous, must needs be understood of the first way, by which they are objectively and passively with Christs righteousnesse imputed,
whereupon those large promises made in the Psalms unto the Just and righteous, must needs be understood of the First Way, by which they Are objectively and passively with Christ righteousness imputed,
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& therefore it is well and truly noted by Calvin, saying, to this effect: I grant, that the Saints are called righteous, declaratively of their inherent holinesse of life:
& Therefore it is well and truly noted by calvin, saying, to this Effect: I grant, that the Saints Are called righteous, declaratively of their inherent holiness of life:
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yet for as much as by all their endevour, they doe not fulfill righteousnesse it selfe, it is meet that this inherent righteousnesse, such as it is, doe give place to the Being made righteous by faith, from whence it hath that which it is.
yet for as much as by all their endeavour, they do not fulfil righteousness it self, it is meet that this inherent righteousness, such as it is, do give place to the Being made righteous by faith, from whence it hath that which it is.
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But yet Luthers observation out of Paul strikes this naile more fully to the head, saying, That Paul calleth them only righteous, which are justified through the promise,
But yet Luthers observation out of Paul strikes this nail more Fully to the head, saying, That Paul calls them only righteous, which Are justified through the promise,
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And no marvell that Paul calls them that are justified, only righteous, seeing God himselfe having freely justified Abraham, made him thereby so truly righteous in his own sight, that God was not content to call him by his justification righteous;
And no marvel that Paul calls them that Are justified, only righteous, seeing God himself having freely justified Abraham, made him thereby so truly righteous in his own sighed, that God was not content to call him by his justification righteous;
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Now seeing it is most true, that Luther collecteth, That if the Father of the Jewish Nation, was made so truly righteous in the sight of God without the Law,
Now seeing it is most true, that Luther collecteth, That if the Father of the Jewish nation, was made so truly righteous in the sighed of God without the Law,
but are though mystically, yet in truth, and in very deed, formed and made perfectly righteous in the sight of God freely? seeing with the first and with the last, I am the same, saith the Lord, Esay 41. 4. Whereby wee may see,
but Are though mystically, yet in truth, and in very deed, formed and made perfectly righteous in the sighed of God freely? seeing with the First and with the last, I am the same, Says the Lord, Isaiah 41. 4. Whereby we may see,
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how true that testimony of Master Downham, and of other our English Divines, is, effectually beating down that Popish slander, That Protestants hold in Free Iustification, only a false-reputing,
how true that testimony of Master Downham, and of other our English Divines, is, effectually beating down that Popish slander, That Protestants hold in Free Justification, only a false-reputing,
The selfe same thing doth Zanchius abundantly testifie in his Treatise of Justification upon, Eph. 2. 5. saying likewise, expresly in divers places, That we are not only reputed and counted,
The self same thing does Zanchius abundantly testify in his Treatise of Justification upon, Ephesians 2. 5. saying likewise, expressly in diverse places, That we Are not only reputed and counted,
as the Apostle testifies, saying, By the obedience of one man, (namely imputed) are many made righteous: Seeing then this is a true and perfect righteousnesse, who (saith he) may say, that they are not of unjust, verè justos esse factos, truly made just and righteous, which have in Christ gotten and attained this righteousnesse?
as the Apostle Testifies, saying, By the Obedience of one man, (namely imputed) Are many made righteous: Seeing then this is a true and perfect righteousness, who (Says he) may say, that they Are not of unjust, verè justos esse factos, truly made just and righteous, which have in christ got and attained this righteousness?
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Seeing then (saith he) God doth with both these righteousnesse, nos justos reipsa efficere that is, make us in very deed righteous, with the first, righteous before himselfe, with the other, righteous before men, It can by no meanes be said,
Seeing then (Says he) God does with both these righteousness, nos justos Reipsa efficere that is, make us in very deed righteous, with the First, righteous before himself, with the other, righteous before men, It can by no means be said,
but only, because he hath made them perfectly righteous before himselfe, with his Sons righteousnesse imputed, standing complete before God, only by that.
but only, Because he hath made them perfectly righteous before himself, with his Sons righteousness imputed, standing complete before God, only by that.
namely, when he assenteth to this maine proposition of the Gospel, and assumes the assurance of it to himselfe in his own heart, to wit, That whosoever beleeves in the Son of God Christ Jesus, that by his obedience, tam justus factus sit coram Deo, he is made as righteous before God, quam per inobedientiam Adae injustus factus fuerat, as he was by the disobedience of Adam, made unrighteous,
namely, when he assenteth to this main proposition of the Gospel, and assumes the assurance of it to himself in his own heart, to wit, That whosoever believes in the Son of God christ jesus, that by his Obedience, tam justus factus sit coram God, he is made as righteous before God, quam per inobedientiam Adam Unjust factus fuerat, as he was by the disobedience of Adam, made unrighteous,
than was the disobedience of Adam, to make him unrighteous: this man hath the true faith, and him doth God acknowledge, count, and pronounce righteous,
than was the disobedience of Adam, to make him unrighteous: this man hath the true faith, and him does God acknowledge, count, and pronounce righteous,
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remaines to bee proved by the expresse Word of God, and unanimous consent of all the best and faithfull Dispensors of Gods Gospel, in the next Chapter.
remains to be proved by the express Word of God, and unanimous consent of all the best and faithful dispensers of God's Gospel, in the next Chapter.
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CHAP. XI. That the true Beleever is not only made righteous, but also compleatly, fully, sufficiently, and perfectly righteous in the sight of God freely.
CHAP. XI. That the true Believer is not only made righteous, but also completely, Fully, sufficiently, and perfectly righteous in the sighed of God freely.
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than to be so unblameably holy in the sight of God, who is of so pure and perfect eyes? Whereupon the testimony of Polanus in his partitions, treating of Free Justification, is worthy the marking, saying after this manner, We must be perfect in Gods sight,
than to be so unblamably holy in the sighed of God, who is of so pure and perfect eyes? Whereupon the testimony of Polanus in his partitions, treating of Free Justification, is worthy the marking, saying After this manner, We must be perfect in God's sighed,
for thus he writeth, The Repentant persons are perfect (mark, are perfect) in the sight of God, not onely in the parts of true pietie, all which are begun in them (by sanctification) but also in the degrees of true and entire righteousnesse of Christ imputed unto them,
for thus he Writeth, The Repentant Persons Are perfect (mark, Are perfect) in the sighed of God, not only in the parts of true piety, all which Are begun in them (by sanctification) but also in the Degrees of true and entire righteousness of christ imputed unto them,
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as it is said, Col. 2. 10. In him wee are (marke, wee are) compleat and perfect. Where we see, that the righteousnesse of Christ, being the forme that makes us righteous in the sight of God, is not onely absolute and perfect in it selfe,
as it is said, Col. 2. 10. In him we Are (mark, we Are) complete and perfect. Where we see, that the righteousness of christ, being the Form that makes us righteous in the sighed of God, is not only absolute and perfect in it self,
And this is yet more fully expressed by Hemingius upon 1 Iohn 1. 7. saying, Non satis est, &c. It is not enough to have our sins forgiven and cleansed away,
And this is yet more Fully expressed by hemingius upon 1 John 1. 7. saying, Non satis est, etc. It is not enough to have our Sins forgiven and cleansed away,
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therefore the obedience of the Law is required in Christ, that it may be imputed unto us, whereby we appeare plenè justi, fully just and righteous in the sight of God.
Therefore the Obedience of the Law is required in christ, that it may be imputed unto us, whereby we appear plenè Justi, Fully just and righteous in the sighed of God.
and Dispencers of Gods mysteries, upon 1 Cor. 1. 8. saying, Vnto Beleevers, without all controversie, is imputed the righteousnesse of Christ, by which it is brought to pass that we appeare, prorsus sancti & irreprehensibiles in conspectu Dei, altogether holy and unblameable in the sight of God.
and Dispencers of God's Mysteres, upon 1 Cor. 1. 8. saying, Unto Believers, without all controversy, is imputed the righteousness of christ, by which it is brought to pass that we appear, prorsus sancti & irreprehensibiles in conspectu Dei, altogether holy and unblameable in the sighed of God.
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Can any man wish any more, than to be altogether holy and unblameable in the sight of God? The cause whereof to be onely Free Iustification, is plainly expressed by Master Downham in his Treatise upon Justification, saying, The Beleever is cloathed with the most glorious robe of Christ Iesus his righteousnesse,
Can any man wish any more, than to be altogether holy and unblameable in the sighed of God? The cause whereof to be only Free Justification, is plainly expressed by Master Downham in his Treatise upon Justification, saying, The Believer is clothed with the most glorious robe of christ Iesus his righteousness,
which few understand, and by not understanding the same, doe run into divers absurdities, and yet is plainly taught and testified by Saint Paul, Acts 13. 38, 39. where when he had said, Be it known unto you, men and brethren, that through this man is preached unto you the forgivenesse of sins:
which few understand, and by not understanding the same, do run into diverse absurdities, and yet is plainly taught and testified by Saint Paul, Acts 13. 38, 39. where when he had said, Be it known unto you, men and brothers, that through this man is preached unto you the forgiveness of Sins:
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that we might understand, that Gods forgivenesse is not a weak and slender thing, like mans forgivenesse, that doth not make the thing forgiven any whit the better;
that we might understand, that God's forgiveness is not a weak and slender thing, like men forgiveness, that does not make the thing forgiven any whit the better;
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he presently addeth in the next verse, by way of exposition, what he meaneth by Gods forgivenesse, saying, Even from all things, from which ye could not be iustified, that is, made perfectly righteous by the Law of Moses; By him every one that beleeveth is justified, that is, made perfectly righteous from all spot of sin in the sight of God freely.
he presently adds in the next verse, by Way of exposition, what he means by God's forgiveness, saying, Even from all things, from which you could not be justified, that is, made perfectly righteous by the Law of Moses; By him every one that Believeth is justified, that is, made perfectly righteous from all spot of since in the sighed of God freely.
Where speaking, ver. 25. of remission of sinnes that are past, through the forbearance of God, he sheweth, that now under the time of the Gospel, that forgivenesse is revealed to be the righteousnesse of God, made manifest without the Law,
Where speaking, ver. 25. of remission of Sins that Are past, through the forbearance of God, he shows, that now under the time of the Gospel, that forgiveness is revealed to be the righteousness of God, made manifest without the Law,
and a maker of him iust, and perfectly righteous, that beleeveth in Iesus. Again, this is yet more fully expressed by the Author to the Hebrews, ch. 10. where citing the Prophesie of Ieremy, that under the time of the Gospel, God will so forgive the iniquity of his people, that hee will remember their sinnes no more;
and a maker of him just, and perfectly righteous, that Believeth in Iesus. Again, this is yet more Fully expressed by the Author to the Hebrews, changed. 10. where citing the Prophesy of Ieremy, that under the time of the Gospel, God will so forgive the iniquity of his people, that he will Remember their Sins no more;
he shewes, that this is the meaning of this perfect forgivenesse, That by one offering Christ hath made perfect for ever all them that are sanctified, Heb. 10. 14. Such a wonderfull and glorious thing is Gods forgivenesse.
he shows, that this is the meaning of this perfect forgiveness, That by one offering christ hath made perfect for ever all them that Are sanctified, Hebrew 10. 14. Such a wonderful and glorious thing is God's forgiveness.
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And because the blessednesse of the Church, and of the children of God, and the assurance of their salvation, doth consist in the forgivenesse of their sins,
And Because the blessedness of the Church, and of the children of God, and the assurance of their salvation, does consist in the forgiveness of their Sins,
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and by the effects this forgiveness and remission of sins, saying, Christ gave himselfe for his Church, there is the cause of forgivenesse, to sanctifie it; and hath made it cleane, by washing of water, through the word;
and by the effects this forgiveness and remission of Sins, saying, christ gave himself for his Church, there is the cause of forgiveness, to sanctify it; and hath made it clean, by washing of water, through the word;
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then followes the force, operation, and efficacie of this forgivenesse, to make it to himselfe a glorious Church, not having, at this present time, one spot or wrinkle of sin,
then follows the force, operation, and efficacy of this forgiveness, to make it to himself a glorious Church, not having, At this present time, one spot or wrinkle of since,
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As it is notably expressed in Erasmus his Paraphrase upon the same place, worthy, for the evident cleering and concluding of this point, to be repeated againe and againe, saying thus:
As it is notably expressed in Erasmus his paraphrase upon the same place, worthy, for the evident clearing and concluding of this point, to be repeated again and again, saying thus:
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THe second proofe of Scripture evidently proving that Justification makes the true Beleever perfectly holy and righteous from all spot of sin in the sight of God freely, is Colos. 1. 22. where the Apostle saith unto the called and justified Colossians after this manner;
THe second proof of Scripture evidently proving that Justification makes the true Believer perfectly holy and righteous from all spot of since in the sighed of God freely, is Colos 1. 22. where the Apostle Says unto the called and justified colossians After this manner;
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And you which were in times past strangers, Is that all? nay, and enimies to God, Why? because your minds were set on evill works, hath he now reconciled;
And you which were in times passed Strangers, Is that all? nay, and enemies to God, Why? Because your minds were Set on evil works, hath he now reconciled;
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and (as our new Translation saith well) unreproveable in his sight. In which saying is expressed such perfect making of us holy and righteous in the sight of God, That if all the children of God, being troubled in their consciences for the horribleness & vileness of their sin, should lay their heads together to sue at Gods hand,
and (as our new translation Says well) unreprovable in his sighed. In which saying is expressed such perfect making of us holy and righteous in the sighed of God, That if all the children of God, being troubled in their Consciences for the horribleness & vileness of their since, should lay their Heads together to sue At God's hand,
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for a perfect abolishing of all their sins out of Gods sight, and for a perfect making of them compleatly righteous in the sight of God, they could not invent a more full and perfect happinesse, than is here granted them;
for a perfect abolishing of all their Sins out of God's sighed, and for a perfect making of them completely righteous in the sighed of God, they could not invent a more full and perfect happiness, than is Here granted them;
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Must not the Ecphonesis or acclamation of Chrysostome, upon this place, needs be true, saying, Et sanèmagnum est? &c. Surely it is a great matter, that he hath given us a righteousnesse, that makes us so perfectly righteous,
Must not the Ecphonesis or acclamation of Chrysostom, upon this place, needs be true, saying, Et sanèmagnum est? etc. Surely it is a great matter, that he hath given us a righteousness, that makes us so perfectly righteous,
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Of which most happy and joyfull estate the learned in the Gospel doe give two principall reasons, the one taken from the cause of his happy condition, the other from the effect of the same.
Of which most happy and joyful estate the learned in the Gospel do give two principal Reasons, the one taken from the cause of his happy condition, the other from the Effect of the same.
and without fault in the sight of God, is, because we being, though mystically, yet truly, cloathed both with in and without with the wedding garment of Christs righteousnesse, have,
and without fault in the sighed of God, is, Because we being, though mystically, yet truly, clothed both with in and without with the wedding garment of Christ righteousness, have,
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As Calvin in the beginning of his next Sermon upon the same place of Iob plainely testifieth, saying, Herein we have to consider Gods great goodnesse towards us, in cloathing us with a righteousnesse that surmounteth the righteousnesse of the Angels:
As calvin in the beginning of his next Sermon upon the same place of Job plainly Testifieth, saying, Herein we have to Consider God's great Goodness towards us, in clothing us with a righteousness that surmounteth the righteousness of the Angels:
we are as wretched and miserable sinners as can be (viz. in our sense and feeling) and yet notwit• standing God makes us (mark how he saith not, makes Christ only for us) but makes us righteous after a more excellent and pretious manner than the very Angels are (in respect of their own nature onely) For (saith he) Christs righteousnesse is given unto us, which farre surmounteth the righteousnesse of the Angels.
we Are as wretched and miserable Sinners as can be (viz. in our sense and feeling) and yet notwit• standing God makes us (mark how he Says not, makes christ only for us) but makes us righteous After a more excellent and precious manner than the very Angels Are (in respect of their own nature only) For (Says he) Christ righteousness is given unto us, which Far surmounteth the righteousness of the Angels.
is it any marvell that we are so holy, that we are unblameable, and without fault in the sight of God? The same in a manner Chrysostome also testifieth upon those words, That the Gentiles that followed not righteousnesse, have attained unto righteousnesse:
is it any marvel that we Are so holy, that we Are unblameable, and without fault in the sighed of God? The same in a manner Chrysostom also Testifieth upon those words, That the Gentiles that followed not righteousness, have attained unto righteousness:
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But Israel, which followed the law of righteousnesse, could not attaine the law of righteousnesse, Rom. 9. 30, 31. saying thus, Tu siquidem O Iudaee, &c. For thou O Jew (saith the Apostle) hast not found that righteousnesse which is of the law;
But Israel, which followed the law of righteousness, could not attain the law of righteousness, Rom. 9. 30, 31. saying thus, Tu siquidem O Iudaee, etc. For thou Oh Jew (Says the Apostle) hast not found that righteousness which is of the law;
as the Apostle saith, Rom. 3. 22. which consisteth not only in the absence (saith he) of evill and sinne; but also in the presence of all actuall, perfect, and everlasting holinesse and righteousnesse;
as the Apostle Says, Rom. 3. 22. which Consisteth not only in the absence (Says he) of evil and sin; but also in the presence of all actual, perfect, and everlasting holiness and righteousness;
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The second reason flowing from the effect of our justification convincing, why we are made so holy, that we are unblameable and without fault in Gods sight, is because this •imputing and mysticall cloathing of us with Christs righteousnesse, doth not only make our persons both bodies and soules perfectly holy and righteous, in the sight of God:
The second reason flowing from the Effect of our justification convincing, why we Are made so holy, that we Are unblameable and without fault in God's sighed, is Because this •imputing and mystical clothing of us with Christ righteousness, does not only make our Persons both bodies and Souls perfectly holy and righteous, in the sighed of God:
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but also all our works, vocations, affaires and businesses, that we take in hand, are made perfectly holy and righteous from all spot of sin in the sight of God freely: so that,
but also all our works, vocations, affairs and businesses, that we take in hand, Are made perfectly holy and righteous from all spot of since in the sighed of God freely: so that,
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First, all our naturall actions, as our eating, and drinking, and the marriage bed, and such like are honorable, being made perfectly holy and righteous in the sight of God.
First, all our natural actions, as our eating, and drinking, and the marriage Bed, and such like Are honourable, being made perfectly holy and righteous in the sighed of God.
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Secondly, our civil actions as honest buying, and selling, and other works of our civill vocations are made perfectly holy and righteous in the sight of God: And
Secondly, our civil actions as honest buying, and selling, and other works of our civil vocations Are made perfectly holy and righteous in the sighed of God: And
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whereby not only their minds and consciences are defiled, Tit. 1 15. 16. but also (the Prophet Hag. 2. 14. cryeth out) So are all the works of their hands,
whereby not only their minds and Consciences Are defiled, Tit. 1 15. 16. but also (the Prophet Hag. 2. 14. Cries out) So Are all the works of their hands,
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and washed, and purified from their sins by the blood of the Lamb, all things are pure (saith the Apostle) and all the works of their hands, and whatsoever they offer in the Temple, is perfectly holy and righteous in the sight of God freely;
and washed, and purified from their Sins by the blood of the Lamb, all things Are pure (Says the Apostle) and all the works of their hands, and whatsoever they offer in the Temple, is perfectly holy and righteous in the sighed of God freely;
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because otherwise, all their infirmities and imperfections of their sanctification, that are but infirmities and imperfections in respect of themselves, would bee, (if they were not abolished from before God by Justification) damnable filthinesse in the sight of God,
Because otherwise, all their infirmities and imperfections of their sanctification, that Are but infirmities and imperfections in respect of themselves, would be, (if they were not abolished from before God by Justification) damnable filthiness in the sighed of God,
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but also presents all their works and holy walking, to bee perfectly holy and righteous in the sight of God freely, and by this meanes are made continually acceptable and pleasing in the sight of God;
but also presents all their works and holy walking, to be perfectly holy and righteous in the sighed of God freely, and by this means Are made continually acceptable and pleasing in the sighed of God;
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seeing he hath now revealed by his sonnes death, what an horrible thing, the least imperfection is in his sight, that they are so loathsome as a menstruous cloth in his sight, causing him to take his full stroak at them, in his sonnes blood, to wash away and abolish the imperfections of them out of his sight;
seeing he hath now revealed by his Sons death, what an horrible thing, the least imperfection is in his sighed, that they Are so loathsome as a menstruous cloth in his sighed, causing him to take his full stroke At them, in his Sons blood, to wash away and Abolah the imperfections of them out of his sighed;
For that Justification makes not only our persons, but also our works perfectly holy and righteous in the sight of God, is not only evident by the former Scriptures,
For that Justification makes not only our Persons, but also our works perfectly holy and righteous in the sighed of God, is not only evident by the former Scriptures,
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therefore as wee our selves are so reputed and counted righteous, that coram Deo reipsa justi sumus, wee our selves are in truth just, that is, perfectly righteous before God; so also, God so counts our works, perfectly righteous before himselfe, that they are reipsa in very deed and truth, perfectly holy and righteous in the sight of God freely, that is, not in the worth and perfection of our doing them by sanctification;
Therefore as we our selves Are so reputed and counted righteous, that coram God Reipsa Justi sumus, we our selves Are in truth just, that is, perfectly righteous before God; so also, God so counts our works, perfectly righteous before himself, that they Are Reipsa in very deed and truth, perfectly holy and righteous in the sighed of God freely, that is, not in the worth and perfection of our doing them by sanctification;
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But what is the reason that our works, that as they proceed from us, are so full of spots and staines, are made so perfectly holy and righteous in the sight of God? The learned answer thus;
But what is the reason that our works, that as they proceed from us, Are so full of spots and stains, Are made so perfectly holy and righteous in the sighed of God? The learned answer thus;
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As it is cleerly testified by the foresaid learned Dispensors of Gods mysteries, saying thus, Qui enim jam Christi Iustitiâ sunt induti, ii non sibi modo propitium habent Dominum,
As it is clearly testified by the foresaid learned dispensers of God's Mysteres, saying thus, Qui enim jam Christ Iustitiâ sunt induti, ii non sibi modo propitium habent Dominum,
unde nullis sordibus infecta opera justa reputantur, that is, from whence our works are counted righteous, seeing they are tainted with no spots of uncleannesse and foulnesse;
unde nullis sordibus infecta opera Justa reputantur, that is, from whence our works Are counted righteous, seeing they Are tainted with no spots of uncleanness and foulness;
This learned Calvin also prosecuteth in the 7. 8, 9, ••d 10. Sections of the 17. Chapter of the third book of his Institutions, with cleer demonstrations, saying thus, when the blot and fault of imperfection is abolished, which is of force to defile our good works:
This learned calvin also prosecuteth in the 7. 8, 9, ••d 10. Sectis of the 17. Chapter of the third book of his Institutions, with clear demonstrations, saying thus, when the blot and fault of imperfection is abolished, which is of force to defile our good works:
And this the holy Ghost in the example of the sacrifice of Abel, doth plainly and expresly teach, Heb. 11. 4 saying, By faith Able offered unto God a more excellent sacrifice than Cain, by which he obtained witnesse, that he was righteous;
And this the holy Ghost in the Exampl of the sacrifice of Abel, does plainly and expressly teach, Hebrew 11. 4 saying, By faith Able offered unto God a more excellent sacrifice than Cain, by which he obtained witness, that he was righteous;
but his gifts were excellent, and that also excellent to Godward, God himselfe (as the Text saith) testifying of his gifts, that they were excellent; which Title they could not have with God,
but his Gifts were excellent, and that also excellent to Godward, God himself (as the Text Says) testifying of his Gifts, that they were excellent; which Title they could not have with God,
because (as also it is said of Noah) hee was made heire of that righteousnesse which is by faith, verse, 7. This is the righteousnesse of Christ, which is so mighty in operation, that by it, God not only (as Calvin speaketh) pretioso justitiae suae colore nos tingit, that is, with the precious tincture of his own righteousnesse doth be-die us, our own selves,
Because (as also it is said of Noah) he was made heir of that righteousness which is by faith, verse, 7. This is the righteousness of christ, which is so mighty in operation, that by it, God not only (as calvin speaks) pretioso justitiae suae colore nos Tingit, that is, with the precious tincture of his own righteousness does be-die us, our own selves,
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and yet not by these works, made with this tincture, perfectly holy and righteous in the sight of God, to deserve heaven as the Papists fondly conceit;
and yet not by these works, made with this tincture, perfectly holy and righteous in the sighed of God, to deserve heaven as the Papists fondly conceit;
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because hee is (as Christ testifieth) translated from death into life, by beleeving only, Ioh. 5. 24. But the works of the Beleever are with this tincture,
Because he is (as christ Testifieth) translated from death into life, by believing only, John 5. 24. But the works of the Believer Are with this tincture,
and die, made thus perfectly holy and righteous in the sight of God freely, that they may thus be a welcome and acceptable sacrifice of prayse and thansgiving before God;
and die, made thus perfectly holy and righteous in the sighed of God freely, that they may thus be a welcome and acceptable sacrifice of praise and thanksgiving before God;
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and all the works of his children, with the meere tincture of his sonnes righteousnesse to bee, mystically above their sense and feeling, perfectly holy and righteous in the sight of God freely;
and all the works of his children, with the mere tincture of his Sons righteousness to be, mystically above their sense and feeling, perfectly holy and righteous in the sighed of God freely;
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and namely, in that saying of Peter, That the true beleevers doe offer up spirituall sacrifices, acceptable by Iesus Christ, that is, in the tincture of Jesus Christs righteousnesse, only made perfectly holy and righteous in the sight of God, freely;
and namely, in that saying of Peter, That the true believers do offer up spiritual Sacrifices, acceptable by Iesus christ, that is, in the tincture of jesus Christ righteousness, only made perfectly holy and righteous in the sighed of God, freely;
so is it as plainly and truly testified, together with many other witnesses, by a faithfull Dispenser of Gods mysteries in our Church, testifying thus against the Papists:
so is it as plainly and truly testified, together with many other Witnesses, by a faithful Dispenser of God's Mysteres in our Church, testifying thus against the Papists:
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and so presenteth them unto his Father, and his Father accepteth them at his hands: but no way in respect of any satisfaction of sinne, or merit of salvation;
and so presents them unto his Father, and his Father Accepteth them At his hands: but no Way in respect of any satisfaction of sin, or merit of salvation;
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Is it not worthily called the righteousnesse of God? But hereupon we may conclude this second proofe of Scripture, That if Christs righteousnesse, do make not only us, our selves, excellently and perfectly righteous in the sight of God;
Is it not worthily called the righteousness of God? But hereupon we may conclude this second proof of Scripture, That if Christ righteousness, do make not only us, our selves, excellently and perfectly righteous in the sighed of God;
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Whereunto Erasmus in his Paraphrase upon the same place, addeth the reason and necessity thereof, drawn from the horriblenesse of sinne, saying thus, Because there can bee betwixt God and sinners no peace, it hath pleased him, not by the ministry of Angels,
Whereunto Erasmus in his paraphrase upon the same place, adds the reason and necessity thereof, drawn from the horribleness of sin, saying thus, Because there can be betwixt God and Sinners not peace, it hath pleased him, not by the Ministry of Angels,
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and shewing further the power of Gods forgivenesse how great it is, hee proceedeth with the Apostle, saying, And makes you holy, unblamable, and faultlesse in Gods sight;
and showing further the power of God's forgiveness how great it is, he Proceedeth with the Apostle, saying, And makes you holy, Unblamable, and faultless in God's sighed;
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Beza, in his larger Notes upon, Rom. 1. 17. doth thus cleerly testifie, saying, Haec autem diligenter considerata, &c. These things being diligently considered, doe manifestly declare, what is meant by that word (of the righteousnesse of God) namely, that perfection,
Beza, in his larger Notes upon, Rom. 1. 17. does thus clearly testify, saying, Haec autem diligently considerata, etc. These things being diligently considered, do manifestly declare, what is meant by that word (of the righteousness of God) namely, that perfection,
as the Apostle speaketh, Col. 1. 22. that is, holy and unblameable; & qui nullius criminis possit postulari, one that can be reproved and blamed of no fault.
as the Apostle speaks, Col. 1. 22. that is, holy and unblameable; & qui Nullius Criminis possit postulari, one that can be reproved and blamed of no fault.
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when the Apostle in the first place hath shewed, in his own example, what is the proper office and duty of all Ministers and Preachers of the Gospel generally;
when the Apostle in the First place hath showed, in his own Exampl, what is the proper office and duty of all Ministers and Preachers of the Gospel generally;
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presently hee addeth in the next chapter, in way of application unto the Colossians, that were by his labour converted, saying, And yee are complete in him, which is the Head of all principalitie and power:
presently he adds in the next chapter, in Way of application unto the colossians, that were by his labour converted, saying, And ye Are complete in him, which is the Head of all principality and power:
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because you are the members of such an Head, that is the Head of all principalities and powers, rich enough to make you also, without your owne doings, rich in all fulness and completeness of his own sufficient fulness, freely and perfectly.
Because you Are the members of such an Head, that is the Head of all principalities and Powers, rich enough to make you also, without your own doings, rich in all fullness and completeness of his own sufficient fullness, freely and perfectly.
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Est autem sententia valdè insignis, digna quam omnes pii semper in conspectu habeant, &c. that is, This is a very notable saying, worthy that the godly should have it alwayes in their sight.
Est autem sententia valdè insignis, Digna quam omnes pii semper in conspectu habeant, etc. that is, This is a very notable saying, worthy that the godly should have it always in their sighed.
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for it shewes (saith Calvin) that the essence of the Godhead, that is in Christ, doth herein profit us, that being in him, nos quoque perfecti sumus, we also are perfect:
for it shows (Says calvin) that the essence of the Godhead, that is in christ, does herein profit us, that being in him, nos quoque perfection sumus, we also Are perfect:
As if he said, That the whole Godhead dwels in Christ, is even for this cause, That having gotten and attained him, we have and possess full perfection;
As if he said, That the Whole Godhead dwells in christ, is even for this cause, That having got and attained him, we have and possess full perfection;
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And what can a man wish more? And therefore sound is the conclusion of these faithfull Dispensers of Gods mysteries, upon those words of the Apostle, For in him dwelleth the fulnesse of the Godhead bodily, saying after this manner, Nulla igitur aliare post Christum nobis opus est, &c. that is,
And what can a man wish more? And Therefore found is the conclusion of these faithful Dispensers of God's Mysteres, upon those words of the Apostle, For in him dwells the fullness of the Godhead bodily, saying After this manner, Nulla igitur aliare post Christ nobis opus est, etc. that is,
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that is, because by him he is fully justified, and made fully perfect, that is (as I say still) perfectly holy and righteous in the sight of God freely.
that is, Because by him he is Fully justified, and made Fully perfect, that is (as I say still) perfectly holy and righteous in the sighed of God freely.
Can we ask any more, to bee full, complete, and sufficiently righteous in the sight of God? seeing in the two first points consisteth full satisfaction to God,
Can we ask any more, to be full, complete, and sufficiently righteous in the sighed of God? seeing in the two First points Consisteth full satisfaction to God,
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namely, that by the death of Christ we are made cleane from our sins, and restored into righteousness? And therefore it is aptly said by that reverend Antagonist against the Papists, Doctor Abbot against Bishop, That our justification is our satisfaction before God.
namely, that by the death of christ we Are made clean from our Sins, and restored into righteousness? And Therefore it is aptly said by that reverend Antagonist against the Papists, Doctor Abbot against Bishop, That our justification is our satisfaction before God.
For declaration whereof (saith he) it is to be observed, That sin consisteth partly in commission, partly in omission, partly in doing that which we ought not to doe, partly in not doing that which we ought to doe;
For declaration whereof (Says he) it is to be observed, That since Consisteth partly in commission, partly in omission, partly in doing that which we ought not to do, partly in not doing that which we ought to do;
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it abolisheth, though mystically, yet truely, all our sins from before God, and so (as it was said before) makes us clean from all our spirituall foulness;
it abolisheth, though mystically, yet truly, all our Sins from before God, and so (as it was said before) makes us clean from all our spiritual foulness;
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but also perfectly holy and righteous in the sight of God freely, is Heb. 10. 14. where the Apostle saith, For by one offering hath Christ made perfect for ever them that are sanctified.
but also perfectly holy and righteous in the sighed of God freely, is Hebrew 10. 14. where the Apostle Says, For by one offering hath christ made perfect for ever them that Are sanctified.
If they be once by him alone made perfect for ever, who may presume to add any thing to these persons, to make them one jot more perfect in the sight of God? For the better understanding whereof, let us marke the circumstances of the place, which doe much enlighten the matter.
If they be once by him alone made perfect for ever, who may presume to add any thing to these Persons, to make them one jot more perfect in the sighed of God? For the better understanding whereof, let us mark the Circumstances of the place, which do much enlighten the matter.
For, comparing the Sacrifices of the Old Testament with that one Sacrifice of Christ, offered up by himselfe, in the New Testament, he sheweth, That although the blood of Buls and of Goats, being but types,
For, comparing the Sacrifices of the Old Testament with that one Sacrifice of christ, offered up by himself, in the New Testament, he shows, That although the blood of Bulls and of Goats, being but types,
so that when they felt themselves to slip again, and to fall into new sins and infirmities, they were fain to bring new Sacrifices to renew their peace of conscience:
so that when they felt themselves to slip again, and to fallen into new Sins and infirmities, they were fain to bring new Sacrifices to renew their peace of conscience:
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for so the figures and shadowes should goe away, at least in outward appearance, with the glory belonging and reserved as due unto the substance it selfe.
for so the figures and shadows should go away, At least in outward appearance, with the glory belonging and reserved as due unto the substance it self.
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But when Christ, the truth it selfe, came, signified by those figures, and did fully exhibit himselfe to performe fully the truth that was represented in those figures;
But when christ, the truth it self, Come, signified by those figures, and did Fully exhibit himself to perform Fully the truth that was represented in those figures;
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Then the blood of Christ, who through the eternall spirit offered himselfe without spot to God, did so fully purge and purifie our consciences from dead works to serve the living God, that now there is no need of any more Sacrifice for sin,
Then the blood of christ, who through the Eternal Spirit offered himself without spot to God, did so Fully purge and purify our Consciences from dead works to serve the living God, that now there is no need of any more Sacrifice for since,
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because God doth not so much as remember our sins any more, Heb. 10. 17. 18. And why? because with that one offering of himselfe hee hath made perfect for ever all them that are sanctified.
Because God does not so much as Remember our Sins any more, Hebrew 10. 17. 18. And why? Because with that one offering of himself he hath made perfect for ever all them that Are sanctified.
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Thirdly, not for a season to be by intercourses often renewed with new Sacrifices (as the Papists doe counterfeit in their Masse;) but perpetually and continually. And,
Thirdly, not for a season to be by intercourses often renewed with new Sacrifices (as the Papists do counterfeit in their Mass;) but perpetually and continually. And,
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first, omnes, all that are sanctified: secondly, solos, only they that are sanctified: and thirdly, semper, he hath made them perfectly righteous, continually, and for ever.
First, omnes, all that Are sanctified: secondly, solos, only they that Are sanctified: and Thirdly, semper, he hath made them perfectly righteous, continually, and for ever.
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But that the justified child of God is, above his sense and feeling even sufficiently, righteous in the sight of God, is plainly testified by God himselfe, 2 Cor. 12. where we may see, that Saint Paul, feeling the remnants of corruption hanging upon him,
But that the justified child of God is, above his sense and feeling even sufficiently, righteous in the sighed of God, is plainly testified by God himself, 2 Cor. 12. where we may see, that Saint Paul, feeling the remnants of corruption hanging upon him,
God answered him, saying, My Grace (viz. of Free Justification, the Grace of graces called often the Grace of God, and gift by Grace, Rom. 5.) is sufficient for thee;
God answered him, saying, My Grace (viz. of Free Justification, the Grace of graces called often the Grace of God, and gift by Grace, Rom. 5.) is sufficient for thee;
and then adds the reason why he should be content with this rich grace of Free Justification, saying, For the power of my grace of Free Iustification is manifested and made perfect in thy weaknesse;
and then adds the reason why he should be content with this rich grace of Free Justification, saying, For the power of my grace of Free Justification is manifested and made perfect in thy weakness;
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but in that I make thee, from all those infirmities which thou seelest to hang upon thee, sufficiently and perfectly righteous in my sight freely, herein my free Grace of Justification is greatly magnified, and glorified.
but in that I make thee, from all those infirmities which thou seelest to hang upon thee, sufficiently and perfectly righteous in my sighed freely, herein my free Grace of Justification is greatly magnified, and glorified.
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what, simply? no, but that the power of Christs grace, making me thus sufficiently and perfectly righteous in the sight of God freely, may dwell in me. Thus we may see how true that saying of Calvin is, of Justification in another place, That Justification finding us naked of our own righteousnesse, doth so cloath and enrich us with the righteousnesse of Christ, that the saying in Luke 1. 52. is fulfilled, Hee filleth the hungry with good things: for Paul hungring after his owne inherent righteousnesse,
what, simply? no, but that the power of Christ grace, making me thus sufficiently and perfectly righteous in the sighed of God freely, may dwell in me. Thus we may see how true that saying of calvin is, of Justification in Another place, That Justification finding us naked of our own righteousness, does so cloth and enrich us with the righteousness of christ, that the saying in Lycia 1. 52. is fulfilled, He fills the hungry with good things: for Paul hungering After his own inherent righteousness,
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when his own inherent righteousnesse could never have made him sufficiently and perfectly righteous in the sight of God, is sent away filled with the power and rich grace of Christ, making him sufficiently and perfectly holy and righteous from all spot of sin in the sight of God freely.
when his own inherent righteousness could never have made him sufficiently and perfectly righteous in the sighed of God, is sent away filled with the power and rich grace of christ, making him sufficiently and perfectly holy and righteous from all spot of since in the sighed of God freely.
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as if he had said, Faith which is a briefe and summary fulfilling of the Law, tanta justitia credentes replebit, that is, shall replenish the Beleevers with so great righteousnesse, ut nulla alia read justitiam opus habeant, that they shall not have need of any other thing, to make them more righteous.
as if he had said, Faith which is a brief and summary fulfilling of the Law, tanta justitia Believers replebit, that is, shall replenish the Believers with so great righteousness, ut nulla Alias read justitiam opus habeant, that they shall not have need of any other thing, to make them more righteous.
Yea, that the true Beleever is made sufficiently and perfectly righteous (because he is by Free Justification thus freely replenished with all righteousnesse in the sight of God) is likewise plainly taught,
Yea, that the true Believer is made sufficiently and perfectly righteous (Because he is by Free Justification thus freely replenished with all righteousness in the sighed of God) is likewise plainly taught,
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and cleerly testified in the doctrine of our Church, taught by the first Restorers of the Gospel in this land, saying in the Sermon of the Resurrection of Christ after this manner;
and clearly testified in the Doctrine of our Church, taught by the First Restorers of the Gospel in this land, saying in the Sermon of the Resurrection of christ After this manner;
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It had not been enough to be delivered by his death from sin, except by his resurrection wee had beene endued with a perfect and everlasting righteousnesse, whereby the true righteousnesse, looking downe from heaven, is in most liberall largenesse dealt by the holy Ghost upon all the world;
It had not been enough to be Delivered by his death from since, except by his resurrection we had been endued with a perfect and everlasting righteousness, whereby the true righteousness, looking down from heaven, is in most liberal largeness dealt by the holy Ghost upon all the world;
And no marvell that Justification makes us so sufficiently and perfectly righteous in the sight of God, seeing David calls it hereupon a great and plentifull Redemption, Psal. 130. 7. And Paul calls Free Justification, The receiving of the abundance of Grace,
And no marvel that Justification makes us so sufficiently and perfectly righteous in the sighed of God, seeing David calls it hereupon a great and plentiful Redemption, Psalm 130. 7. And Paul calls Free Justification, The receiving of the abundance of Grace,
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because by it alone, they are made thus sufficiently and perfectly holy and righteous, from all spot of sinne, in the sight of God freely, by the blood of Christ only:
Because by it alone, they Are made thus sufficiently and perfectly holy and righteous, from all spot of sin, in the sighed of God freely, by the blood of christ only:
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as the Apostle to the Hebrewes plainly testifieth, saying, Wherefore Iesus that he might sanctifie the people, that is, make them Saints, that is, perfectly holy and righteous with his own blood, suffered without the Gate.
as the Apostle to the Hebrews plainly Testifieth, saying, Wherefore Iesus that he might sanctify the people, that is, make them Saints, that is, perfectly holy and righteous with his own blood, suffered without the Gate.
because sanctification is so farre from being the cause of making us Saints to Godward, that properly it doth but declare that we are Saints to manward:
Because sanctification is so Far from being the cause of making us Saints to Godward, that properly it does but declare that we Are Saints to manward:
and living only with rootes of hearbs, and cold water, which laboured to attaine such perfection, that they might be without all feeling of temptations and sins:
and living only with roots of herbs, and cold water, which laboured to attain such perfection, that they might be without all feeling of temptations and Sins:
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& Schoolmen, but also out of the books of the Fathers, as Hieron, and such like: But now in the light of the Gospel we plainly see, who they are whom Christ and his Apostles call Saints, not they which live a sole and a single life,
& Schoolmen, but also out of the books of the Father's, as Hieron, and such like: But now in the Light of the Gospel we plainly see, who they Are whom christ and his Apostles call Saints, not they which live a sole and a single life,
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Where we see that he ascribeth all the cause of being Saints unto their Justification; although he shewes afterwards, That sanctification unseperably follows Justification, and declares the same:
Where we see that he ascribeth all the cause of being Saints unto their Justification; although he shows afterwards, That sanctification unseperably follows Justification, and declares the same:
And let him bee holden accursed, whosoever shall not give this honor unto Christ to beleeve, that by his death and word, he is Iustified and sanctified, and so made a Saint;
And let him be held accursed, whosoever shall not give this honour unto christ to believe, that by his death and word, he is Justified and sanctified, and so made a Saint;
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for can we rejoyce in this precious name, with greater glory to Christ, than to ascribe it to the blood and righteousnesse of Christ? and with greater assure•nesse and fulnesse to our own selves;
for can we rejoice in this precious name, with greater glory to christ, than to ascribe it to the blood and righteousness of christ? and with greater assure•nesse and fullness to our own selves;
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but also being translated by this benefit into Christ, hee calls us, in a wonderfull vehemencie of our excellent perfection, even Righteousnesse it selfe;
but also being translated by this benefit into christ, he calls us, in a wonderful vehemency of our excellent perfection, even Righteousness it self;
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the excellency of which speech Chrysostome perceiving, bursteth forth with this just admiration, saying, Qualis sermo? quaemens ista commendare poterit? that is, what a saying is this? what understanding can sufficiently commend & set it forth? For (saith he) he hath made the righteous one, a sinner, that he might make sinners righteous.
the excellency of which speech Chrysostom perceiving, bursteth forth with this just admiration, saying, Qualis sermon? quaemens ista Commend poterit? that is, what a saying is this? what understanding can sufficiently commend & Set it forth? For (Says he) he hath made the righteous one, a sinner, that he might make Sinners righteous.
saying, Esay 41. 2. Who raised up Iustice or righteousnesse from the East, and called him to his foot? Is it not quiddam stupendum, that the most perfectly righteous God, should call a mortall man not only righteous,
saying, Isaiah 41. 2. Who raised up justice or righteousness from the East, and called him to his foot? Is it not Quiddam stupendum, that the most perfectly righteous God, should call a Mortal man not only righteous,
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but righteousnesse it selfe? is it not a most dangerous thing to extenuate and darken this glorious benefit? or can any mortall man extoll and dignifie this happy condition sufficiently? no,
but righteousness it self? is it not a most dangerous thing to extenuate and darken this glorious benefit? or can any Mortal man extol and dignify this happy condition sufficiently? no,
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But thus much shall serve, pro meo modulo, of this first point, shewing the excellency of this second part of Free Iustification, namely, that this cloathing us with the righteousnesse of Jesus Christ, doth make us fully, completely sufficiently,
But thus much shall serve, Pro meo modulo, of this First point, showing the excellency of this second part of Free Justification, namely, that this clothing us with the righteousness of jesus christ, does make us Fully, completely sufficiently,
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CHAP. XII. That the justified children of God, are so perfectly and excellently righteous before God, that they are made glorious in the sight of God.
CHAP. XII. That the justified children of God, Are so perfectly and excellently righteous before God, that they Are made glorious in the sighed of God.
it is plainly prophesied, That Christ Iesus comming to marry unto himselfe the Church of the Gentiles, to make her his Queen, and a fit Bride for his own selfe, doth first cloath her with the wedding-garment of his own righteousnesse, called in the ninth verse, The Vesture of the Gold of Ophir;
it is plainly prophesied, That christ Iesus coming to marry unto himself the Church of the Gentiles, to make her his Queen, and a fit Bride for his own self, does First cloth her with the Wedding garment of his own righteousness, called in the ninth verse, The Vesture of the Gold of Ophir;
and then presently adds thereupon, That hereupon, shee is all glorious within, where we are to mark, That though he saith, within: that is, mystically to us-ward,
and then presently adds thereupon, That hereupon, she is all glorious within, where we Are to mark, That though he Says, within: that is, mystically to usward,
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yet she is not only glorious, but also all glorious within: and to shew that the wedding-garment of his own righteousnesse, is the cause of all this perfect gloriousnesse, he presently addeth;
yet she is not only glorious, but also all glorious within: and to show that the Wedding garment of his own righteousness, is the cause of all this perfect gloriousness, he presently adds;
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for her cloathing is of wrought gold, verse 13. whereby she enters with joy into the Kings Palace, that is, into the Kingdome of heaven; which is not meant, the kingdome of glory above,
for her clothing is of wrought gold, verse 13. whereby she enters with joy into the Kings Palace, that is, into the Kingdom of heaven; which is not meant, the Kingdom of glory above,
which in the new Testament, (as Calvin well noteth) for the full revealing of the Treasures of Christ, by which we enter, even as it were, into the secret closets of heaven, is called every where the Kingdome of Heaven.
which in the new Testament, (as calvin well notes) for the full revealing of the Treasures of christ, by which we enter, even as it were, into the secret closets of heaven, is called every where the Kingdom of Heaven.
The second place of Scripture not only confirming, but also explaining, and cleering all this to bee verified upon the Church of the Gentiles, is that to the Eph. 5. 25, 26, 27. Where S. Paul being an elect vessell sent forth purposedly to deck the new Bride of the Gentiles with this wedding-garment of Christs righteousnesse, shewes that Christ giving himselfe for us, hath made us so cleane, that he makes us hereby to himself, that is,
The second place of Scripture not only confirming, but also explaining, and clearing all this to be verified upon the Church of the Gentiles, is that to the Ephesians 5. 25, 26, 27. Where S. Paul being an elect vessel sent forth purposedly to deck the new Bride of the Gentiles with this Wedding garment of Christ righteousness, shows that christ giving himself for us, hath made us so clean, that he makes us hereby to himself, that is,
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Which to be truly wrought upon us, in the sight of God by our Justification, Master Downham in his Christian Warfare upon Justification, cleerly testifies, saying, The bright shining Sun of righteousnesse, hath made us freely so perfectly righteous, that in him we also shine gloriously in the sight of God.
Which to be truly wrought upon us, in the sighed of God by our Justification, Master Downham in his Christian Warfare upon Justification, clearly Testifies, saying, The bright shining Sun of righteousness, hath made us freely so perfectly righteous, that in him we also shine gloriously in the sighed of God.
The first strongly pressed by Paul himselfe, who comparing the glory of the Law with the glory of the Gospel, sayth, If the ministration of death written with letters,
The First strongly pressed by Paul himself, who comparing the glory of the Law with the glory of the Gospel, say, If the ministration of death written with letters,
and ingraven in stones was glorious, so that the children of Israel could not stedfestly behold the face of Moses, for the glory of his countenance, which glory was to be done away;
and engraven in stones was glorious, so that the children of Israel could not stedfestly behold the face of Moses, for the glory of his countenance, which glory was to be done away;
How shall not the ministration of the spirit be more glorious? For if the ministration of condemnation was glorious, much more doth the ministration of righteousnesse exceed in glory.
How shall not the ministration of the Spirit be more glorious? For if the ministration of condemnation was glorious, much more does the ministration of righteousness exceed in glory.
How doth this righteousnesse it selfe exceed in glory? and then how unfallibly must they that are cloathed with the same, needs exceed in glory? yea, the glory of the shining of Moses face,
How does this righteousness it self exceed in glory? and then how unfallibly must they that Are clothed with the same, needs exceed in glory? yea, the glory of the shining of Moses face,
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and the glory of the Law it selfe, the administration whereof made the face of Moses so to shine, is (as the Apostle saith) no glory in comparison of this excellent glory.
and the glory of the Law it self, the administration whereof made the face of Moses so to shine, is (as the Apostle Says) no glory in comparison of this excellent glory.
The other reason is that which is before testified, by Calvin, and is grounded upon invincible divine reason, That if the righteousnesse of the Angels be excellent,
The other reason is that which is before testified, by calvin, and is grounded upon invincible divine reason, That if the righteousness of the Angels be excellent,
how glorious must wee needs bee in the sight of God, that (saith he) have a more than Angelicall righteousnesse in us? Because, al•hough wee daily feele our selves filthy and loathsome, by drinking up iniquitie like water;
how glorious must we needs be in the sighed of God, that (Says he) have a more than Angelical righteousness in us? Because, al•hough we daily feel our selves filthy and loathsome, by drinking up iniquity like water;
A lively figure of this our glorious state and condition by Christ in the sight of God, was the Ark, which had not only a cover called the mercy-seat, made all of pure gold;
A lively figure of this our glorious state and condition by christ in the sighed of God, was the Ark, which had not only a cover called the mercy-seat, made all of pure gold;
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but also the Arke which the mercy-seat covered, being a Figure of the Church, although it was made of fine Shittim-wood, signifying our sanctification:
but also the Ark which the mercy-seat covered, being a Figure of the Church, although it was made of fine shittim wood, signifying our sanctification:
So are we cloathed, both within & without, with Christs perfect righteousness, whereby our sins being abolished out of Gods sight, we are made both within & without,
So Are we clothed, both within & without, with Christ perfect righteousness, whereby our Sins being abolished out of God's sighed, we Are made both within & without,
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and filthy unclean limb of the Devil, a blessed member of Iesus Christ, beautifull and glorious in the eyes of God, being covered in Christs righteousnesse:
and filthy unclean limb of the devil, a blessed member of Iesus christ, beautiful and glorious in the eyes of God, being covered in Christ righteousness:
yet to remember that because they are washed in the blood of Christ, and cloathed with the most pure robe of Christs righteousnesse, they are even in this life, in so blessed and so excellent state and condition, that they are most faire, most lovely, beautifull and glorious in the eyes of God our heavenly Father.
yet to Remember that Because they Are washed in the blood of christ, and clothed with the most pure robe of Christ righteousness, they Are even in this life, in so blessed and so excellent state and condition, that they Are most fair, most lovely, beautiful and glorious in the eyes of God our heavenly Father.
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So that in truth the Sun doth not shine more gloriously in our eyes, than the Church and true children of God, in this righteousnesse of Christ, shines gloriously in the sight of God,
So that in truth the Sun does not shine more gloriously in our eyes, than the Church and true children of God, in this righteousness of christ, shines gloriously in the sighed of God,
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as is cleerly illustrated by that lively Icon expressed, Revel. 12. 1. Which every child of God should have as a bright looking glasse before their eyes, to see therein how gloriously the Bridegroom Christ Jesus hath decked their soules, with the wedding-garment of his own righteousnesse,
as is clearly illustrated by that lively Icon expressed, Revel. 12. 1. Which every child of God should have as a bright looking glass before their eyes, to see therein how gloriously the Bridegroom christ jesus hath decked their Souls, with the Wedding garment of his own righteousness,
as with the Vesture of the gold of Ophir; and although they cannot look much in other looking-glasses without danger of pride and vanity; yet this will humble them;
as with the Vesture of the gold of Ophir; and although they cannot look much in other Looking-glasses without danger of pride and vanity; yet this will humble them;
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and therefore they should never leave looking in this glasse, untill they begin to rejoyce, for this glorious state, with joy unspeakable and glorious, • Pet. 1. 8. And this it is:
and Therefore they should never leave looking in this glass, until they begin to rejoice, for this glorious state, with joy unspeakable and glorious, • Pet. 1. 8. And this it is:
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as it did Paul himselfe at the first, Act. 26. 13. & 8. 9. of which he also, when the skales were fallen from his eyes, said, Behold yee despisers and wonder,
as it did Paul himself At the First, Act. 26. 13. & 8. 9. of which he also, when the scales were fallen from his eyes, said, Behold ye despisers and wonder,
though a man would declare it unto you, Act. 13. 41. Yet, it is such a great wonder, that it makes the children of God, that by the spirit do discerne the deep things of God, 1 Cor. 2. 10. 11. 12. to be •avished with joy and wonderment Ier. 33. 8. 9.
though a man would declare it unto you, Act. 13. 41. Yet, it is such a great wonder, that it makes the children of God, that by the Spirit do discern the deep things of God, 1 Cor. 2. 10. 11. 12. to be •avished with joy and wonderment Jeremiah 33. 8. 9.
Secondly, where is this wonder? In heaven, that is, in the joyfull time and state of the Gospel, fully revealing the treasures and mysteries of Christ;
Secondly, where is this wonder? In heaven, that is, in the joyful time and state of the Gospel, Fully revealing the treasures and Mysteres of christ;
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called therefore, especially for the full revealing of the glory of Free Iustification, every where in the new Testament, the Kingdome of heaven, Mat. 11. 11. 12.
called Therefore, especially for the full revealing of the glory of Free Justification, every where in the new Testament, the Kingdom of heaven, Mathew 11. 11. 12.
that is, spiritually cloathed with this perfect righteousnesse of Christ, which swalloweth up, and utterly abolisheth all the shadowish darknesse of her sins;
that is, spiritually clothed with this perfect righteousness of christ, which swalloweth up, and utterly abolisheth all the shadowish darkness of her Sins;
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how? no• having mine own righteousnesse, which is of the Law, which the learned expound to be our righteousnesse of works wrought according to the law, not onely before our Justification,
how? no• having mine own righteousness, which is of the Law, which the learned expound to be our righteousness of works wrought according to the law, not only before our Justification,
even the righteousnesse which is of God by faith, Phil. 3. 8, 9. Quasi dicat (say the learned) pro nihilo habeo meam justitiam, modo mihi contingat vera justitia;
even the righteousness which is of God by faith, Philip 3. 8, 9. Quasi dicat (say the learned) Pro nihilo habeo meam justitiam, modo mihi contingat vera justitia;
and therefore we must have the light of our sanctification, flowing from our Justification, as the light of the Moon doth come from the Sunne, to direct our feet in this dark world;
and Therefore we must have the Light of our sanctification, flowing from our Justification, as the Light of the Moon does come from the Sun, to Direct our feet in this dark world;
because being cloathed with the glorious Sunne of Christs righteousnesse, and thereby discerning the worth of the heavenly riches, they set light of these earthly glories, shining to the dark world like the Moon;
Because being clothed with the glorious Sun of Christ righteousness, and thereby discerning the worth of the heavenly riches, they Set Light of these earthly Glories, shining to the dark world like the Moon;
Thus Moses, being come to yeeres of discretion, refused to be called the Son of Pharaoh ' s daughter; and chose rather to suffer adversitie with the people of God,
Thus Moses, being come to Years of discretion, refused to be called the Son of Pharaoh ' s daughter; and chosen rather to suffer adversity with the people of God,
Why? Because he had regard to the recompence of the great reward of the unsearchable riches (as Saint Paul calls them) of the Gospel. So the Christians in the Primitive Church suffered with joy the spoiling of their goods, knowing in themselves (by being cloathed with the glorious Sunne,
Why? Because he had regard to the recompense of the great reward of the unsearchable riches (as Saint Paul calls them) of the Gospel. So the Christians in the Primitive Church suffered with joy the spoiling of their goods, knowing in themselves (by being clothed with the glorious Sun,
and preached by Gods faithfull Ministers (which are called starres in highest account) as her Crowne, counting them as her chiefest and highest ornament,
and preached by God's faithful Ministers (which Are called Stars in highest account) as her Crown, counting them as her chiefest and highest ornament,
And in keeping the same she knowes that there is a great reward, Ps. 19. 10, 11. And this is the fourth marke, that we are the woman in heaven cloathed with the Sunne:
And in keeping the same she knows that there is a great reward, Ps. 19. 10, 11. And this is the fourth mark, that we Are the woman in heaven clothed with the Sun:
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and is also thus glorious in the eyes of God, by being cloathed in his sight with the glorious Sun of his Sons righteousnesse, must needs be a great wonder to the world;
and is also thus glorious in the eyes of God, by being clothed in his sighed with the glorious Sun of his Sons righteousness, must needs be a great wonder to the world;
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Behold, thou art all faire, and there is no spot in thee, Cant. 4. 1, 7. Which admiration of Christ at the glory of his Church, is by Doctor Hall pathetically expressed after this manner, saying, O my Church, behold, in mine eyes,
Behold, thou art all fair, and there is no spot in thee, Cant 4. 1, 7. Which admiration of christ At the glory of his Church, is by Doctor Hall pathetically expressed After this manner, saying, Oh my Church, behold, in mine eyes,
The Moone shall be abashed, and the Sunne ashamed, when the Lord of hosts shall raign in Mount Zion, and glory shall be upon his antient men, Esay 24. 23.
The Moon shall be abashed, and the Sun ashamed, when the Lord of hosts shall Reign in Mount Zion, and glory shall be upon his ancient men, Isaiah 24. 23.
The meaning whereof the marginall note doth well expresse saying, after this manner, When God shall restore his Church (which is chiefly verified in the full exhibiting of Christ to justifie the same, Dan. 9. 24. and so shall restore it to righteousnesse) the glory thereof shall so shine,
The meaning whereof the marginal note does well express saying, After this manner, When God shall restore his Church (which is chiefly verified in the full exhibiting of christ to justify the same, Dan. 9. 24. and so shall restore it to righteousness) the glory thereof shall so shine,
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Which excellent glory of the Church Calvin doth yet more fully expresse after this manner, saying, When God shall make cleane his Church of her foulnesse and drosse (which he truly performes by Free Justification joyfully knowne) and so shall set up the Kingdome of Christ,
Which excellent glory of the Church calvin does yet more Fully express After this manner, saying, When God shall make clean his Church of her foulness and dross (which he truly performs by Free Justification joyfully known) and so shall Set up the Kingdom of christ,
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so great shall be the magnificence and glory thereof, in restoring the people (to righteousnesse) that those things, which otherwise shine before men most gloriously,
so great shall be the magnificence and glory thereof, in restoring the people (to righteousness) that those things, which otherwise shine before men most gloriously,
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And yet the Prophet Esay, not contenting himselfe herewith, but prophecying of the comming of Christ to heale the people of God of their sinnes, prophecyed yet further of more exceeding glory, saying, Moreover, the light of the Moon shall be as the light of the Sunne,
And yet the Prophet Isaiah, not contenting himself herewith, but prophesying of the coming of christ to heal the people of God of their Sins, prophesied yet further of more exceeding glory, saying, Moreover, the Light of the Moon shall be as the Light of the Sun,
and healeth the stroke of their wound, Esay 30. 26. The meaning whereof is this, That, the light of the Moon, which is the glory of sanctification, forming us actively righteous to the eyes of men, by which (as it was said before) the children of God doe shine in this dark night of the world,
and heals the stroke of their wound, Isaiah 30. 26. The meaning whereof is this, That, the Light of the Moon, which is the glory of sanctification, forming us actively righteous to the eyes of men, by which (as it was said before) the children of God do shine in this dark night of the world,
as the Moon, Cant. 6. 9. shall be as the light of the Sunne, that is, farre more rich and plentifull than it was under the handfull of the old Church of the Iewes,
as the Moon, Cant 6. 9. shall be as the Light of the Sun, that is, Far more rich and plentiful than it was under the handful of the old Church of the Iewes,
But the light of the Sun, that is, the glory and bright-shining of free Iustification, forming us passively righteous to the eyes of God, by which the children of God shine in the sight of God most gloriously as the Sunne, Cant. 6. 9. Ephes. 5. 27. shall bee sevensold. that is, most plentifully revealed, and perfectly wrought;
But the Light of the Sun, that is, the glory and bright-shining of free Justification, forming us passively righteous to the eyes of God, by which the children of God shine in the sighed of God most gloriously as the Sun, Cant 6. 9. Ephesians 5. 27. shall be sevensold. that is, most plentifully revealed, and perfectly wrought;
and shine forth as seven sunnes upon the Church, by the death of Christ, Dan. 9. 24, 25. by which many Prophets and Kings, and righteous men, have desired to heare the things that we heare,
and shine forth as seven suns upon the Church, by the death of christ, Dan. 9. 24, 25. by which many prophets and Kings, and righteous men, have desired to hear the things that we hear,
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and have not heard them, Matth. 13. 17. Whereby (as it was signified unto Paul in his conversion to the Gospel) such a light shined from heaven, farre surpassing the light of the Sunne, Acts 26. 13. as that it makes the children of God to shine in the sight of God,
and have not herd them, Matthew 13. 17. Whereby (as it was signified unto Paul in his conversion to the Gospel) such a Light shined from heaven, Far surpassing the Light of the Sun, Acts 26. 13. as that it makes the children of God to shine in the sighed of God,
that is, when Christ, dying to abolish the sins of his people, and rising again for their full Justification, shall thus perfectly and gloriously heale the wounds of their sinnes;
that is, when christ, dying to Abolah the Sins of his people, and rising again for their full Justification, shall thus perfectly and gloriously heal the wounds of their Sins;
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Whereupon it is truly testified by the marginall note upon this place, that when by the comming of Christ the Church shall be restored, the glory thereof shall passe seven times the brightnesse of the Sun. Which Calvin upon the same place expresseth yet more fully, saying, Tanto Dei splendore illustrandos esse pios significat, &c. that is, he signifieth that the godly shall be enlightened,
Whereupon it is truly testified by the marginal note upon this place, that when by the coming of christ the Church shall be restored, the glory thereof shall pass seven times the brightness of the Sun. Which calvin upon the same place Expresses yet more Fully, saying, Tanto Dei splendore illustrandos esse Pios significat, etc. that is, he signifies that the godly shall be enlightened,
Which similitude, although it confirmes the saying of Saint Paul, that the righteousnesse of Christ administred unto us, doth bring upon us exceeding glory, 2 Cor. 3. 9. and seemes unto the naturall eye uncredible;
Which similitude, although it confirms the saying of Saint Paul, that the righteousness of christ administered unto us, does bring upon us exceeding glory, 2 Cor. 3. 9. and seems unto the natural eye uncredible;
yet the testimony of Luther is most true, saying, Thus we must magnifie the Article of the Christian righteousnesse, against the righteousnesse of the Law and works,
yet the testimony of Luther is most true, saying, Thus we must magnify the Article of the Christian righteousness, against the righteousness of the Law and works,
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Hence it is, for this inestimable greatnesse of glory wrought, though mystically, yet truly and spiritually, upon the children of God by Justification, fully revealed and exhibited in the Gospel, Rom. 3. 21. that the state and condition of Gods children, under the time of the Gospel, is every where in the New Testament called The Kingdome of heaven; which when it but began to be preached, it suffered violence; and the violent took it by force:
Hence it is, for this inestimable greatness of glory wrought, though mystically, yet truly and spiritually, upon the children of God by Justification, Fully revealed and exhibited in the Gospel, Rom. 3. 21. that the state and condition of God's children, under the time of the Gospel, is every where in the New Testament called The Kingdom of heaven; which when it but began to be preached, it suffered violence; and the violent took it by force:
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for who would not presse with all violence into such free-given glorious righteousnesse, so certainly placing us in the kingdome of heaven in this life,
for who would not press with all violence into such freegiven glorious righteousness, so Certainly placing us in the Kingdom of heaven in this life,
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and in the kingdome of glory in the life to come? For which cause Christ himselfe testified of Iohn Baptist, saying, Verily I say unto you, Amongst them that are borne of women, there hath not risen a greater Prophet than Iohn the Baptist:
and in the Kingdom of glory in the life to come? For which cause christ himself testified of John Baptist, saying, Verily I say unto you, among them that Are born of women, there hath not risen a greater Prophet than John the Baptist:
Why? Because he passed all the other Prophets by preaching, and sealing by Baptisme a fuller exhibiting of the glory of Free Justification, by pointing to Christ,
Why? Because he passed all the other prophets by preaching, and sealing by Baptism a fuller exhibiting of the glory of Free Justification, by pointing to christ,
and saying, Behold, the Lamb of God that taketh away the sinne of the world, Iohn 1. 29. And was filled with joy inhearing the voice of the Bridegroome, that was now come to the Bride to effect the same, Iohn 3. 29. Whereby, even in his dayes, the Kingdome of heaven suffered violence, and the violent took it by force.
and saying, Behold, the Lamb of God that Takes away the sin of the world, John 1. 29. And was filled with joy inhearing the voice of the Bridegroom, that was now come to the Bride to Effect the same, John 3. 29. Whereby, even in his days, the Kingdom of heaven suffered violence, and the violent took it by force.
And yet notwithstanding, Hee that is least (saith Christ) in the kingdome of heaven, is greater than he, Matth. 11. 11. By which kingdome of heaven hee doth not meane the place of glory above,
And yet notwithstanding, He that is least (Says christ) in the Kingdom of heaven, is greater than he, Matthew 11. 11. By which Kingdom of heaven he does not mean the place of glory above,
but the time from which Christ, groaning out his blood and life upon the Crosse, cryed out, that that which Iohn Baptist spake of, was finished, Ioh. 19. 30. namely, that the seventy weeks of yeers, whereof Daniel prophesied, that Christ should die to finish transgression,
but the time from which christ, groaning out his blood and life upon the Cross, cried out, that that which John Baptist spoke of, was finished, John 19. 30. namely, that the seventy weeks of Years, whereof daniel prophesied, that christ should die to finish Transgression,
because with that one offering of himselfe upon the Crosse, he hath made perfect forever all them that are sanctified, Heb. 10. 14. whereby (as Calvin truly saith) for the inestimable flowing store of grace,
Because with that one offering of himself upon the Cross, he hath made perfect forever all them that Are sanctified, Hebrew 10. 14. whereby (as calvin truly Says) for the inestimable flowing store of grace,
and the incomparable strength and glory that, above the dayes of Iohn, at length appeared in his resurrection, it is now not without cause said, that the heavenly Kingdome of God is erected in earth, for the bringing in of such an everlasting and glorious righteousnesse,
and the incomparable strength and glory that, above the days of John, At length appeared in his resurrection, it is now not without cause said, that the heavenly Kingdom of God is erected in earth, for the bringing in of such an everlasting and glorious righteousness,
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making also the true Beleever, that by the eye of faith, feeth and enjoyeth the same, to rejoyce with joy unspeakable and glorious, 1 Pet. 1. 8. Is not this state and condition justly and worthily called the Kingdome of Heaven? therefore Christ, speaking of the time of the Gospel, calls it every where the Kingdome of Heaven, saying, Mat. 22. The Kingdome of heaven, is like a certaine King which makes a marriage for his Sonne:
making also the true Believer, that by the eye of faith, feeth and Enjoyeth the same, to rejoice with joy unspeakable and glorious, 1 Pet. 1. 8. Is not this state and condition justly and worthily called the Kingdom of Heaven? Therefore christ, speaking of the time of the Gospel, calls it every where the Kingdom of Heaven, saying, Mathew 22. The Kingdom of heaven, is like a certain King which makes a marriage for his Son:
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the surpassing royalty of which marriage, is such and so great, that whosoever comes to the same in this glorious weddinggarment of the Bridegroomes righteousnesse freely offered, is in this Vesture, of the Gold of Ophir, married to this Royall Bridegroome,
the surpassing royalty of which marriage, is such and so great, that whosoever comes to the same in this glorious Wedding garment of the Bridegrooms righteousness freely offered, is in this Vesture, of the Gold of Ophir, married to this Royal Bridegroom,
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Is not this state justly called the Kingdome of heaven? And is expresly testified by S. Paul, saying, The Kingdome of God, is righteousnesse, and peace,
Is not this state justly called the Kingdom of heaven? And is expressly testified by S. Paul, saying, The Kingdom of God, is righteousness, and peace,
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and passively, we have peace towards God, Rom. 5. 1.) and in the joy of the holy Ghost, serves Christ, (for this is the true service wherein Christ will only bee served, Phil. 3. 3.) he is acceptable unto God, and approved of men, Rom. 14. 17, 18. This is the Kingdome of heaven, which the Lord of wisedome it selfe commands us first and above all things to seek, saying, seek yee first the kingdome of God:
and passively, we have peace towards God, Rom. 5. 1.) and in the joy of the holy Ghost, serves christ, (for this is the true service wherein christ will only be served, Philip 3. 3.) he is acceptable unto God, and approved of men, Rom. 14. 17, 18. This is the Kingdom of heaven, which the Lord of Wisdom it self commands us First and above all things to seek, saying, seek ye First the Kingdom of God:
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and causeth that all other necessary things for this life, as food and rayment fit for thy place, shall be even cast upon thee, Matth. 6. 33. Whereupon it is truly said of the learned Expositors, Est siquidem hoc regnum, regnum Christi, &c. That is, This Kingdome verily is the Kingdome of Christ;
and Causes that all other necessary things for this life, as food and raiment fit for thy place, shall be even cast upon thee, Matthew 6. 33. Whereupon it is truly said of the learned Expositors, Est siquidem hoc Kingdom, Kingdom Christ, etc. That is, This Kingdom verily is the Kingdom of christ;
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which gift of God, even Esay testified to be so great, Vt universam creaturam ad exul•andum & gratulandum provocet, that he provokes all creatures to rejoyce, and exult for joy, saying:
which gift of God, even Isaiah testified to be so great, Vt universam creaturam ad exul•andum & gratulandum provocet, that he provokes all creatures to rejoice, and exult for joy, saying:
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but how hath he redeemed Iacob? and how will he be glorified in Israel? namely, by putting away our transgressions as clarknesse, and our sinne as a mist, Esay 44. 22, 23. Proinde hoc regnum Christi, rectè caelorum regnum vocatur, &c. Therefore this Kingdome of Christ (say the learned Expositors) is rightly called the Kingdome of heaven;
but how hath he redeemed Iacob? and how will he be glorified in Israel? namely, by putting away our transgressions as clarknesse, and our sin as a missed, Isaiah 44. 22, 23. Therefore hoc Kingdom Christ, rectè caelorum Kingdom vocatur, etc. Therefore this Kingdom of christ (say the learned Expositors) is rightly called the Kingdom of heaven;
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But what is it to believe his Gospel? these learned Dispensers of Gods mysteries, answer saying, credere Evangelio est gratuitam justitiam amplecti, that is, to beleeve the Gospel is to embrace the free given righteousnesse, making us perfectly, and thus gloriously holy and righteous, from all spot of sinne, in the sight of God freely.
But what is it to believe his Gospel? these learned Dispensers of God's Mysteres, answer saying, Believe Evangelio est gratuitam justitiam amplecti, that is, to believe the Gospel is to embrace the free given righteousness, making us perfectly, and thus gloriously holy and righteous, from all spot of sin, in the sighed of God freely.
And this is the Kingdome of God, whereof Christ spake, when he sent forth his seventie Disciples, Luk. 10. saying, Goe your wayes and say unto them, The Kingdome of God is come neere unto you.
And this is the Kingdom of God, whereof christ spoke, when he sent forth his seventie Disciples, Luk. 10. saying, Go your ways and say unto them, The Kingdom of God is come near unto you.
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how fearefull must it needs be now after he hath groaned out his blood and life upon the Crosse, saying, It is finished? and how happy and blessed are they that are Members and Citizens of his Kingdome? but such Citizens were the Ephesians, when the Apostle said thus unto them, Now therefore yee are no more Strangers and Forreiners,
how fearful must it needs be now After he hath groaned out his blood and life upon the Cross, saying, It is finished? and how happy and blessed Are they that Are Members and Citizens of his Kingdom? but such Citizens were the Ephesians, when the Apostle said thus unto them, Now Therefore ye Are no more Strangers and Foreigners,
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but Citizens with the Saints, and of the houshold of God, Ephes. 2. 19. For yee ? are not come (saith the Author to the Hebrews) with the people of the Old Testament, unto the Mountain that might not be touched,
but Citizens with the Saints, and of the household of God, Ephesians 2. 19. For ye? Are not come (Says the Author to the Hebrews) with the people of the Old Testament, unto the Mountain that might not be touched,
But how hath hee made us so meet and worthy? Answer, even in that he hath delivered us from the power of darknesse, and out of this present evill world, as he saith to the Gal. 1. 4. And hath translated us into the Kingdome of his deare Son, by the forgivenesse of sins, Whereby (saith Luther) we are translated out of sinne into righteousnesse, out of Gods wrath into his perfect favour, out of death into life.
But how hath he made us so meet and worthy? Answer, even in that he hath Delivered us from the power of darkness, and out of this present evil world, as he Says to the Gal. 1. 4. And hath translated us into the Kingdom of his deer Son, by the forgiveness of Sins, Whereby (Says Luther) we Are translated out of sin into righteousness, out of God's wrath into his perfect favour, out of death into life.
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For (saith he) when sinne is taken away, in the place of sinne succeedeth righteousnesse, in the place of wrath grace and reconciliation, in the place of death life,
For (Says he) when sin is taken away, in the place of sin succeedeth righteousness, in the place of wrath grace and reconciliation, in the place of death life,
Is not this a blessed Kingdome, and are not they in a truly blessed state and condition, that are Citizens in this Kingdome? for when a man is translated out of sinne into righteousnesse, who sees not, that all blessednesse must needs follow thereupon;
Is not this a blessed Kingdom, and Are not they in a truly blessed state and condition, that Are Citizens in this Kingdom? for when a man is translated out of sin into righteousness, who sees not, that all blessedness must needs follow thereupon;
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and why? but because he makes all his Subjects above their sense and feeling that it may be by faith of his power, perfectly holy, and gloriously righteous in the sight of God freely;
and why? but Because he makes all his Subject's above their sense and feeling that it may be by faith of his power, perfectly holy, and gloriously righteous in the sighed of God freely;
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Such a new people (saith Luther, writing against the Jewes, upon Daniel 9. 24.) and such a new Ierusalem is the holy Christian Church gathered, of Iewes and Gentiles.
Such a new people (Says Luther, writing against the Jews, upon daniel 9. 24.) and such a new Ierusalem is the holy Christian Church gathered, of Iewes and Gentiles.
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Hi cert• sciunt, &c. These certainly know, that by Jesus Christ, peccatum esse plenè abolitum, that their sinne is perfectly abolished, all prophecie and promise is fulfilled,
Him cert• sciunt, etc. These Certainly know, that by jesus christ, peccatum esse plenè abolitum, that their sin is perfectly abolished, all prophecy and promise is fulfilled,
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For (saith he in another place:) In this Kingdome of heaven, we be made righteous, by the Christian righteousnesse, which nothing pertaineth to the righteousnesse of the Law, or active righteousnesse:
For (Says he in Another place:) In this Kingdom of heaven, we be made righteous, by the Christian righteousness, which nothing pertaineth to the righteousness of the Law, or active righteousness:
But this righteousnesse is heavenly, which wee work not, but which by grace is wrought passively in us, placing us in the Kingdome of heaven, where is no Law, no sin, no remorse or sting of conscience, no death,
But this righteousness is heavenly, which we work not, but which by grace is wrought passively in us, placing us in the Kingdom of heaven, where is no Law, no since, no remorse or sting of conscience, no death,
NOw because the two soresaid enimies of Free Justification, namely naturall reason and unbeliefe, will bee objecting something against this second part of Free Justification, to the darkning,
NOw Because the two soresaid enemies of Free Justification, namely natural reason and unbelief, will be objecting something against this second part of Free Justification, to the darkening,
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and yet notwithstanding saw him perfectly righteous also in himselfe: so doth he see us perfectly righteous in Christ, and sinners also in our selves: To which objection, I answer.
and yet notwithstanding saw him perfectly righteous also in himself: so does he see us perfectly righteous in christ, and Sinners also in our selves: To which objection, I answer.
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For first although it is true, That as by the Almighty power of Gods imputation, Christ was cloathed and (as Luther truly saith) inwrapped in our sins, as he was inwrapped in our flesh, and blood:
For First although it is true, That as by the Almighty power of God's imputation, christ was clothed and (as Luther truly Says) inwrapped in our Sins, as he was inwrapped in our Flesh, and blood:
so we likewise by Gods imputation of Christs righteousnesse unto us are made, not imaginarily (as the Papists cavill) but, really and truly righteous from all spot of sinne in the sight of God freely,
so we likewise by God's imputation of Christ righteousness unto us Are made, not imaginarily (as the Papists cavil) but, really and truly righteous from all spot of sin in the sighed of God freely,
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for Christs true everlasting righteousnesse, that God sees truly upon us and wee made truly perfectly holy and righteous from all spot of sin in the sight of God freely, by the same:
for Christ true everlasting righteousness, that God sees truly upon us and we made truly perfectly holy and righteous from all spot of since in the sighed of God freely, by the same:
but contrariwise, we being now by the power of Gods imputation cloathed with the wedding-garment of that perfect and everlasting righteousnesse of Christ,
but contrariwise, we being now by the power of God's imputation clothed with the Wedding garment of that perfect and everlasting righteousness of christ,
and thereby translated out of the kingdome of sinne and darknesse, into Christs Kingdome of righteousnesse and light, God sees our sinnes abolished by a double meanes:
and thereby translated out of the Kingdom of sin and darkness, into Christ Kingdom of righteousness and Light, God sees our Sins abolished by a double means:
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And the Elect vessell put a part to dispence this great mysterie, shewes the reason hereof, saying, we have not one spot or wrinkle or any such thing in the sight of God, Ephes. 5. 27. why? Because the righteousnesse of the Law is (though not inherently and actively,
And the Elect vessel put a part to dispense this great mystery, shows the reason hereof, saying, we have not one spot or wrinkle or any such thing in the sighed of God, Ephesians 5. 27. why? Because the righteousness of the Law is (though not inherently and actively,
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as the Papists would have it;) yet Evangelically and passively fulfilled in us, Rom. 8. 4. but for the righteousnesse of the Law to be fulfilled in us, in the sight of God,
as the Papists would have it;) yet Evangelically and passively fulfilled in us, Rom. 8. 4. but for the righteousness of the Law to be fulfilled in us, in the sighed of God,
and yet for God to see one spot or wrinkle in us, and so wee to be both faire and soule in Gods sight, are NONLATINALPHABET, flat contraries, that overthrow one another, and cannot stand together:
and yet for God to see one spot or wrinkle in us, and so we to be both fair and soul in God's sighed, Are, flat contraries, that overthrow one Another, and cannot stand together:
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who (as Master Foxe testifies) came forth in Pauls veine of teaching, and said, By Christ dying upon the Crosse, he hath so purged our sinnes out of Gods sight, that God doth see nothing else in the whole world of true Beleevers, but a meere cleansing and righteousnesse.
who (as Master Fox Testifies) Come forth in Paul's vein of teaching, and said, By christ dying upon the Cross, he hath so purged our Sins out of God's sighed, that God does see nothing Else in the Whole world of true Believers, but a mere cleansing and righteousness.
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A second reason and difference, why Christ was both a sinner and righteous in the sight of God otherwise than we are, is taken from the end why Christ was made a sinner and righteous:
A second reason and difference, why christ was both a sinner and righteous in the sighed of God otherwise than we Are, is taken from the end why christ was made a sinner and righteous:
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and this is the true meaning of the Apostle, 2 Cor. 5. 21. saying, Hee that knew no sin, was made sinne for us: why? and to what end? That we being translated into him might be made (he saith not both sinners and righteous in the sight of God as Christ was,
and this is the true meaning of the Apostle, 2 Cor. 5. 21. saying, He that knew no since, was made sin for us: why? and to what end? That we being translated into him might be made (he Says not both Sinners and righteous in the sighed of God as christ was,
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and having shaken off our sinne, (as Sampson had shaked off his new ropes) was only perfectly holy and righteous in the sight of God, by virtue whereof he had shaken off death, and was risen againe.
and having shaken off our sin, (as Sampson had shaked off his new ropes) was only perfectly holy and righteous in the sighed of God, by virtue whereof he had shaken off death, and was risen again.
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as S. Paul testifies, 1 Cor. 15. saying, If Christ be not risen, yee are yet in your sins. Therefore the contrarie holds true, Christ being risen, wee are not in our siunes, that is, wee are by his resurrection made perfectly holy and righteous from all spot of sinne in Gods sight freely.
as S. Paul Testifies, 1 Cor. 15. saying, If christ be not risen, ye Are yet in your Sins. Therefore the contrary holds true, christ being risen, we Are not in our siunes, that is, we Are by his resurrection made perfectly holy and righteous from all spot of sin in God's sighed freely.
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And thus doe the Dispensers of Gods mysteries, the faithfull Expositors compare the manner of our being made righteous by Christs resurrection in the sight of God.
And thus do the Dispensers of God's Mysteres, the faithful Expositors compare the manner of our being made righteous by Christ resurrection in the sighed of God.
For Christ hath overcome and taken away these in himselfe, and will have us to beleeve, That like as in his own person there is now after his resurrection, no sin nor death;
For christ hath overcome and taken away these in himself, and will have us to believe, That like as in his own person there is now After his resurrection, no since nor death;
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although hee passed all the Prophets in saying, Behold the Lamb of God that taketh away the sinne of the world, wherein he shewed forth the Sunne of the Gospel:
although he passed all the prophets in saying, Behold the Lamb of God that Takes away the sin of the world, wherein he showed forth the Sun of the Gospel:
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must not Preachers therefore take heed that they doe not darken, much lesse drown this incomparable strength and glory, that so farre passed Iohns ministry now accomplshed in his resurrection? But (alas) how few are there among us, that know what this incomparable strength and glory of Christs resurrection is? much lesse doe we cause people to presse with violence above Iohn into the kingdome of heaven, by laying forth above him this incomparable strength and glory.
must not Preachers Therefore take heed that they do not darken, much less drown this incomparable strength and glory, that so Far passed Iohns Ministry now accomplshed in his resurrection? But (alas) how few Are there among us, that know what this incomparable strength and glory of Christ resurrection is? much less doe we cause people to press with violence above John into the Kingdom of heaven, by laying forth above him this incomparable strength and glory.
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To which I answer, that God doth behold us two manner of wayes, first Physice, as we are his creatures, in whom wee live, and move, and have our being;
To which I answer, that God does behold us two manner of ways, First Physics, as we Are his creatures, in whom we live, and move, and have our being;
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as he beholds us in our selves, we are corrupted, and sinfull by the fall of Adam; which is our cursed and lost estate before our Justification and conversion, wherein we are out of Christ,
as he beholds us in our selves, we Are corrupted, and sinful by the fallen of Adam; which is our cursed and lost estate before our Justification and conversion, wherein we Are out of christ,
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whom when God hath taken pitty of, and Justified, then hee is translated out of himselfe into Christ, out of the old Adam, into the new Adam, out of the wild bitter Olive, into the sweet Olive, and true vine Christ:
whom when God hath taken pity of, and Justified, then he is translated out of himself into christ, out of the old Adam, into the new Adam, out of the wild bitter Olive, into the sweet Olive, and true vine christ:
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when we were in our own selves out of Christ, as Paul teaches, Ephes. 2. as namely, dead in trespasses and sins, following the course of the world, without God in the world, the children of wrath; and such like.
when we were in our own selves out of christ, as Paul Teaches, Ephesians 2. as namely, dead in Trespasses and Sins, following the course of the world, without God in the world, the children of wrath; and such like.
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out of our selves into Christ, out of death into life, out of damnation into salvation, That (as I have often said) we may live by the faith of Gods power, working these upon us, by himselfe alone,
out of our selves into christ, out of death into life, out of damnation into salvation, That (as I have often said) we may live by the faith of God's power, working these upon us, by himself alone,
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Proofs that being justified, wee are not in our own selves, but in Christ only, are evident in the foresaid Epistle to the Ephes. 2. saying, Remember that yee were in times past Gentiles in the flesh:
Proofs that being justified, we Are not in our own selves, but in christ only, Are evident in the foresaid Epistle to the Ephesians 2. saying, remember that ye were in times passed Gentiles in the Flesh:
that is, your own selves and lost nature, yee were (I say) at that time out of Christ, and without God in the world, vers. 11. 12. and were by nature the children of wrath, vers. 3. But now (saith he) being in Christ Iesus, yee which once,
that is, your own selves and lost nature, ye were (I say) At that time out of christ, and without God in the world, vers. 11. 12. and were by nature the children of wrath, vers. 3. But now (Says he) being in christ Iesus, ye which once,
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or in times past were farre off, are made neere by the blood of Christ, vers. 13. Now therefore yee are no more (mark the word, no more,) Strangers and Forreiners,
or in times past were Far off, Are made near by the blood of christ, vers. 13. Now Therefore ye Are no more (mark the word, no more,) Strangers and Foreigners,
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but Citizens with the •aints, and of the houshold of God, vers. 19. Thus are we now being by Justification translated out of our own selves into Christ.
but Citizens with the •aints, and of the household of God, vers. 19. Thus Are we now being by Justification translated out of our own selves into christ.
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namely, to Justifie me, and thereby hath made mee by himselfe alone, perfectly and gloriously holy and righteous, from all spot of sinne, in the sight of God freely.
namely, to Justify me, and thereby hath made me by himself alone, perfectly and gloriously holy and righteous, from all spot of sin, in the sighed of God freely.
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why? because as I have abundantly shewed before, both by expresse Scripture, as also by the unanimous consent of all the best Dispensers of Gods mysteries, That Justification doth not only present us,
why? Because as I have abundantly showed before, both by express Scripture, as also by the unanimous consent of all the best Dispensers of God's Mysteres, That Justification does not only present us,
and when all the imperfections of their works are abolished out of Gods sight, thus making them also perfectly pure and righteous in the sight of God,
and when all the imperfections of their works Are abolished out of God's sighed, thus making them also perfectly pure and righteous in the sighed of God,
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when God hath justified both us and our works, that God sees us in the imperfections of our sanctification, is another evident mark of an hypocrite, that was never yet truly humbled for the imperfections of his sanctification;
when God hath justified both us and our works, that God sees us in the imperfections of our sanctification, is Another evident mark of an hypocrite, that was never yet truly humbled for the imperfections of his sanctification;
for then hee would be glad to take the benefit of Free Justification, to make him clean in the sight of God, from all the imperfections of his best good works, in the imperfections of his sanctification;
for then he would be glad to take the benefit of Free Justification, to make him clean in the sighed of God, from all the imperfections of his best good works, in the imperfections of his sanctification;
for hee would easily see, that if all his righteousnesse, be as a menstruous cloath in the sight of God, by reason of the imperfections of his sanctification,
for he would Easily see, that if all his righteousness, be as a menstruous cloth in the sighed of God, by reason of the imperfections of his sanctification,
and how farre are these from the minde and faith of the Apostle, that would not be found in his own righteousnesse of sanctification, that was of the Law,
and how Far Are these from the mind and faith of the Apostle, that would not be found in his own righteousness of sanctification, that was of the Law,
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But are not these imperfections of our sanctification ever to our sense and feeling, like to continuall running soares in us? Psal. 77. 2. & Psal. 38. 3. and make us to our sense and feeling miserable? Rom. 7. 24.
But Are not these imperfections of our sanctification ever to our sense and feeling, like to continual running soars in us? Psalm 77. 2. & Psalm 38. 3. and make us to our sense and feeling miserable? Rom. 7. 24.
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And is not Justification given us as the balme of Giliad, to heale these soares of the imperfections of our sanctification before God? Rom. 8. 2, 3, 4. and when wee have apprehended by Faith free Justification to heale us of the same, are wee not perfectly healed from this menstruous cloath,
And is not Justification given us as the balm of Gilead, to heal these soars of the imperfections of our sanctification before God? Rom. 8. 2, 3, 4. and when we have apprehended by Faith free Justification to heal us of the same, Are we not perfectly healed from this menstruous cloth,
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and continuall running sores of the imperfections of our sanctification, in the sight of God? how then doth God behold us in the imperfections of our sanctification, that are perfectly healed out of his sight? Psalme 103. 2. Esay 53. 5.
and continual running sores of the imperfections of our sanctification, in the sighed of God? how then does God behold us in the imperfections of our sanctification, that Are perfectly healed out of his sighed? Psalm 103. 2. Isaiah 53. 5.
and made of no use, after a child of God is converted? saith not the Scripture every where the flat contrary? was it not from the spots and wrinkles of imperfections of their sanctification, whereof S. Paul said to the converted Ephesians, that they were to shew the like to their Wives,
and made of no use, After a child of God is converted? Says not the Scripture every where the flat contrary? was it not from the spots and wrinkles of imperfections of their sanctification, whereof S. Paul said to the converted Ephesians, that they were to show the like to their Wives,
as Christ in love, had made them clean from all spot, or wrinkle, or any such thing before God? was it not from the imperfections of their sanctification, whereof S. Paul said to the converted Colossians, That they were made so holy, that they were without all blame and without all fault in the sight of God? was it not most directly of the imperfections of our sanctification, of which S. Iohn spake, saying, If we walk in the light,
as christ in love, had made them clean from all spot, or wrinkle, or any such thing before God? was it not from the imperfections of their sanctification, whereof S. Paul said to the converted colossians, That they were made so holy, that they were without all blame and without all fault in the sighed of God? was it not most directly of the imperfections of our sanctification, of which S. John spoke, saying, If we walk in the Light,
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But if our Justification, by the blood of Christ, doe not make us in the sight of God clean from all the foule imperfections of our sanctification, who then makes us clean from the imperfections of our sanctification,
But if our Justification, by the blood of christ, do not make us in the sighed of God clean from all the foul imperfections of our sanctification, who then makes us clean from the imperfections of our sanctification,
but we our selves, by the spirit (as the Papists say?) and this is that which our proud natures would faine challenge to our selves, and is in truth the very kore of this sore:
but we our selves, by the Spirit (as the Papists say?) and this is that which our proud nature's would feign challenge to our selves, and is in truth the very kore of this soar:
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but what saith the Doctri•e, that first reformed our Church from Popery taught by them, which afterward confirmed the same by their blood, saying, For a man to goe about by his own works, (as by repentance, mortification,
but what Says the Doctri•e, that First reformed our Church from Popery taught by them, which afterwards confirmed the same by their blood, saying, For a man to go about by his own works, (as by Repentance, mortification,
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and such like,) to take away and purge his o•n sinnes; and so to make himselfe righteous by his own works, either in whole or in part, is the greatest arrogancie and presumption, that Antichrist could set up against God.
and such like,) to take away and purge his o•n Sins; and so to make himself righteous by his own works, either in Whole or in part, is the greatest arrogancy and presumption, that Antichrist could Set up against God.
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And yet we must marke that Antichrist alledgeth for himselfe, That he cannot so take away and purge his sinnes, either in whole by his first Justification by Christ;
And yet we must mark that Antichrist allegeth for himself, That he cannot so take away and purge his Sins, either in Whole by his First Justification by christ;
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because he doth not give the glory of taking away and purging our sinnes, and so making us perfectly holy and righteous from all spot of sinne in the sight of God freely, to Christ to have done it alone by himselfe, Heb. 1. 3. because to purge away sinne out of the sight of God,
Because he does not give the glory of taking away and purging our Sins, and so making us perfectly holy and righteous from all spot of sin in the sighed of God freely, to christ to have done it alone by himself, Hebrew 1. 3. Because to purge away sin out of the sighed of God,
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and if Justification neither abolish, nor put out of Gods sight, the imperfections of our sanctification, we must needs remaine miserable still in the filthy menstruousnesse of our sanctification:
and if Justification neither Abolah, nor put out of God's sighed, the imperfections of our sanctification, we must needs remain miserable still in the filthy menstruousnesse of our sanctification:
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only by the falling of these two Pillars to the ground, holding up this proposition, the proposition it selfe (namely that We are both righteous, and sinners also, in the sight of God, being the last refuge of unbeliefe) falls flat to the ground;
only by the falling of these two Pillars to the ground, holding up this proposition, the proposition it self (namely that We Are both righteous, and Sinners also, in the sighed of God, being the last refuge of unbelief) falls flat to the ground;
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First, it is contrary to the expresse and plaine Scriptures and Word of God, That when we are Justified we are both righteous and sinners also in the sight of God;
First, it is contrary to the express and plain Scriptures and Word of God, That when we Are Justified we Are both righteous and Sinners also in the sighed of God;
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much more then being now Iustified by his blood, wee shall bee saved, &c. Where we see plainly, that the time and condition of being sinners, is confined to the time past;
much more then being now Justified by his blood, we shall be saved, etc. Where we see plainly, that the time and condition of being Sinners, is confined to the time past;
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Secondly, that wee are both righteous and sinners also, in the sight of God, both together, is disproved by the Antithesis and contrariety, which God hath put between these two states and conditions, which meeting both together, doe overthrow one another;
Secondly, that we Are both righteous and Sinners also, in the sighed of God, both together, is disproved by the Antithesis and contrariety, which God hath put between these two states and conditions, which meeting both together, do overthrow one Another;
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but when we are justified, and made perfectly holy and righteous in the sight of God, God hath delivered us out of the power of darknesse, and hath translated us into the kingdome of his deare Sonne, Colos. 1. 13. Wee are not then under the power of darknesse,
but when we Are justified, and made perfectly holy and righteous in the sighed of God, God hath Delivered us out of the power of darkness, and hath translated us into the Kingdom of his deer Son, Colos 1. 13. we Are not then under the power of darkness,
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Thirdly, that wee are both righteous and sinners also in the sight of God, doth frustrate and overthrow the end and intent of his works of redemption, wrought upon us.
Thirdly, that we Are both righteous and Sinners also in the sighed of God, does frustrate and overthrow the end and intent of his works of redemption, wrought upon us.
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For when wee were sinners, and thereby soule and loathsome in the sight of God, God gave us his Son, That the blood of Iesus Christ his Sonne might make us clean from all sin:
For when we were Sinners, and thereby soul and loathsome in the sighed of God, God gave us his Son, That the blood of Iesus christ his Son might make us clean from all since:
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but to what end and intent doth hee with his blood make us so clean from all sinne? is it not to the end and intent that we should not bee sound foule and loathsome still, in the sight of God, in any sinne? If then notwithstanding, this washing and making of us cleane, wee be still foule and loathsome in the sight of God, is not this end and intent of Gods work disappointed and frustrated? And is it not an evident sign of a dead unbelieving heart to conceive Gods promises so vainly? So likewise for the second part of Free Justification:
but to what end and intent does he with his blood make us so clean from all sin? is it not to the end and intent that we should not be found foul and loathsome still, in the sighed of God, in any sin? If then notwithstanding, this washing and making of us clean, we be still foul and loathsome in the sighed of God, is not this end and intent of God's work disappointed and frustrated? And is it not an evident Signen of a dead unbelieving heart to conceive God's promises so vainly? So likewise for the second part of Free Justification:
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as to frustrate them of their ends? and so to nullifie them, and make them as good as none? This made Paul, Luther, and such like faithfull servants of Christ,
as to frustrate them of their ends? and so to nullify them, and make them as good as none? This made Paul, Luther, and such like faithful Servants of christ,
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And lastly, if we be no otherwise justified, than that we are both righteous and sinners also in the sight of God, hereof will follow many absurdities.
And lastly, if we be not otherwise justified, than that we Are both righteous and Sinners also in the sighed of God, hereof will follow many absurdities.
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that whereas they are not healing (for by Christs stripes alone we are healed) but are declarative, meerly declaring to the eyes of men, that we are healed, beautified,
that whereas they Are not healing (for by Christ stripes alone we Are healed) but Are declarative, merely declaring to the eyes of men, that we Are healed, beautified,
running hereby into a preposterous cark and care to approve our selves to Godward, under the name of Sanctification and Repentance, by our owne righteousnesse, wrought in us by the spirit,
running hereby into a preposterous cark and care to approve our selves to Godward, under the name of Sanctification and Repentance, by our own righteousness, wrought in us by the Spirit,
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confessing free Iustification by the By, but flatly preaching as if we were not made perfectly holy and righteous from all spot of sinne in the sight of God, freely:
confessing free Justification by thee By, but flatly preaching as if we were not made perfectly holy and righteous from all spot of sin in the sighed of God, freely:
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but keeps to the fundamentall points of Religion, and to the ordinary phrases of forgivenesse of sinnes, Repentance, Sanctification, Charity, Love, holinesse of life by walking in Gods Commandements,
but keeps to the fundamental points of Religion, and to the ordinary phrases of forgiveness of Sins, Repentance, Sanctification, Charity, Love, holiness of life by walking in God's commandments,
because you shall finde that both a-like preach these, as if Christ himselfe alone had not made us perfectly holy and righteous, from all spot of sinne, in the sight of God freely:
Because you shall find that both alike preach these, as if christ himself alone had not made us perfectly holy and righteous, from all spot of sin, in the sighed of God freely:
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but suppressing this, you shall heare abundantly, That doing of these, we are pleasing to God, beautifull, approved, acceptable, just, righteous, holy, beloved, the children of God, true Christians, blessed of God with all manner of blessings, heires of salvation:
but suppressing this, you shall hear abundantly, That doing of these, we Are pleasing to God, beautiful, approved, acceptable, just, righteous, holy, Beloved, the children of God, true Christians, blessed of God with all manner of blessings, Heirs of salvation:
For certainly this is that which Chrysostome, Luther, Erasmus, Pellican, and other Interpreters upon these verses, Galat. 2. 17, 18, 19, 20, 21. doe say to bee a making our selves transgressors, by building up that againe, which we grant to be destroyed:
For Certainly this is that which Chrysostom, Luther, Erasmus, Pelican, and other Interpreters upon these Verses, Galatians 2. 17, 18, 19, 20, 21. do say to be a making our selves transgressors, by building up that again, which we grant to be destroyed:
It is an abrogating of the grace of Christ, and blasphemy, to say when Christ hath made us perfectly and sufficiently righteous, from all sinne, in the sight of God freely, that we are yet found sinners our selves before God;
It is an abrogating of the grace of christ, and blasphemy, to say when christ hath made us perfectly and sufficiently righteous, from all sin, in the sighed of God freely, that we Are yet found Sinners our selves before God;
the words of Chrysostome cited by Calvin, are plaine, saying thus, Si quaerentes &c. If we seeking to be made righteous in Christ, nondum plenè justi sumus, sed adhuc immundi;
the words of Chrysostom cited by calvin, Are plain, saying thus, Si quaerentes etc. If we seeking to be made righteous in christ, Nondum plenè Justi sumus, sed Adhoc immundi;
hoc absurdo proposito, blasphemiae insimulat Paulus eos, qui partem justitiae attribuunt legi, &c. this absurdity being proposed, Paul accuseth all those of blasphemy, which give to the law any piece of making us righteous, (although it be wrought by the spirit,
hoc absurdo Purpose, Blasphemies insimulat Paulus eos, qui partem justitiae attribuunt Legi, etc. this absurdity being proposed, Paul Accuseth all those of blasphemy, which give to the law any piece of making us righteous, (although it be wrought by the Spirit,
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But (saith Luther) Si hoc verum est, &c. if this be true, that we are justified and made righteous by Christ, impossibile est nos esse peccatores, it is impossible that we should be sinners.
But (Says Luther) Si hoc verum est, etc. if this be true, that we Are justified and made righteous by christ, impossibile est nos esse Peccatores, it is impossible that we should be Sinners.
yea, and runne into those fifty discommo•ities against Christs glory, discovered in the Epistle to the Galathians, layed open by Luthers exposition upon the same,
yea, and run into those fifty discommo•ities against Christ glory, discovered in the Epistle to the Galatians, laid open by Luthers exposition upon the same,
before there is a right faith, and joyfull knowledge of free Justification grounded soundly in the heart, Doe under the name of the Gospel, overthrow the Gospel, rob Christ of his glory,
before there is a right faith, and joyful knowledge of free Justification grounded soundly in the heart, Do under the name of the Gospel, overthrow the Gospel, rob christ of his glory,
for wherefore are we reconciled and adopted, but because we are made righteous, in the sight God? but therefore it must follow by the nature of Contraries, that because we are sinners also in the sight of God, we are neither reconciled, nor adopted.
for Wherefore Are we reconciled and adopted, but Because we Are made righteous, in the sighed God? but Therefore it must follow by the nature of Contraries, that Because we Are Sinners also in the sighed of God, we Are neither reconciled, nor adopted.
and in the highest points of salvation, that is, unstable in all his wayes? Neither (saith he) let that man think that hee shall receive any thing of the Lord, Iam. 1. 7, 8. For doth not this saith,
and in the highest points of salvation, that is, unstable in all his ways? Neither (Says he) let that man think that he shall receive any thing of the Lord, Iam. 1. 7, 8. For does not this Says,
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when Christ hath undertaken to wash away our sinnes, which is the Devils dung, that only defiles a man in the sight of God, Mark. 7. and utterly abolish them out of his Fathers sight;
when christ hath undertaken to wash away our Sins, which is the Devils dung, that only defiles a man in the sighed of God, Mark. 7. and utterly Abolah them out of his Father's sighed;
doth not this faith (I say) that wee are both righteous, and sinners also in the sight of God, deny the efficacie of the blood of Christ, to have washed away our sinnes;
does not this faith (I say) that we Are both righteous, and Sinners also in the sighed of God, deny the efficacy of the blood of christ, to have washed away our Sins;
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and so leaves the abominable and loathsome dung of our sinnes, being the image of the Devill, still in his fathers sight? And if Justification being brought in, to this end,
and so leaves the abominable and loathsome dung of our Sins, being the image of the devil, still in his Father's sighed? And if Justification being brought in, to this end,
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doth not this faith, not only frustrate Justification of his appointed end but also, make it like the garments of Davids Messengers, which the Ammonites clipped so short, that they were not able to hide their shame? which is most horrible once to conceive of Christs glory, Free Iustification; seeing Christ himselfe did command the Laodiceans to get on his white-garment, that their filthy nakednesse might not appeare? Revel.
does not this faith, not only frustrate Justification of his appointed end but also, make it like the garments of Davids Messengers, which the Ammonites clipped so short, that they were not able to hide their shame? which is most horrible once to conceive of Christ glory, Free Justification; seeing christ himself did command the Laodiceans to get on his white-garment, that their filthy nakedness might not appear? Revel.
because it is most pithy, Evangelicall, and truly saving, after this manner, Cast away the raggs of thy owne righteousnesse (as S. Paul did, seeing his inherent righteousnesse was farre better than thine, Philip. 3. 8, 9.) And if ever thou wilt get the blessing, wrap thy selfe in this garment of the righteousnesse of thine elder Brother Christ;
Because it is most pithy, Evangelical, and truly Saving, After this manner, Cast away the rags of thy own righteousness (as S. Paul did, seeing his inherent righteousness was Far better than thine, Philip. 3. 8, 9.) And if ever thou wilt get the blessing, wrap thy self in this garment of the righteousness of thine elder Brother christ;
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The second Objection proceedeth from the weaknesse of faith, arising from sense and feeling, whereof I have spoken and given Armor of resistance in the ninth chapter:
The second Objection Proceedeth from the weakness of faith, arising from sense and feeling, whereof I have spoken and given Armour of resistance in the ninth chapter:
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and shew some further remedy against the same: the Objection is this. I feele not my selfe to have any righteousnesse, but rather, to bee nothing else,
and show Some further remedy against the same: the Objection is this. I feel not my self to have any righteousness, but rather, to be nothing Else,
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so that by mine unworthinesse, I dare not confesse of my selfe, that I am such only and meere Righteousnesse, that I am perfectly and gloriously holy and righteous, from all spot of sinne in the sight of God freely.
so that by mine unworthiness, I Dare not confess of my self, that I am such only and mere Righteousness, that I am perfectly and gloriously holy and righteous, from all spot of sin in the sighed of God freely.
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and therefore the more thou feelest this unworthinesse and sinne, making thee whilst thou pulst down thy eye, from the brazen-serpent, to look upon thy sore, by sense and feeling, to cry out, Oh wretched man that I am, who shall deliver me from this body of death!
and Therefore the more thou Feel this unworthiness and sin, making thee while thou pulst down thy eye, from the brazenserpent, to look upon thy soar, by sense and feeling, to cry out, O wretched man that I am, who shall deliver me from this body of death!
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for it doth make thee presently to turn thy eye to the Brazen Serpent, Christ: Who presently delivers thee and makes thee to say with the Apostle, in the sight by faith, of thy perfect healing, I thank God through Iesus Christ our Lord, that there is no judgement, punishment,
for it does make thee presently to turn thy eye to the Brazen Serpent, christ: Who presently delivers thee and makes thee to say with the Apostle, in the sighed by faith, of thy perfect healing, I thank God through Iesus christ our Lord, that there is no judgement, punishment,
Why? what is the cause that there is no judgment, punishment, or condemnation for the sinne, which I thus feele dwelling in me? The reason little marked, (but is pittiously mangled and rent, from the first verse, of too many,) is this, Because the righteousnesse of the Law, though not legally and actively,
Why? what is the cause that there is no judgement, punishment, or condemnation for the sin, which I thus feel Dwelling in me? The reason little marked, (but is piteously mangled and rend, from the First verse, of too many,) is this, Because the righteousness of the Law, though not legally and actively,
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yet Evangelically and passively is fulfilled in us. And this is thy present and immediate healing, by turning thy eye from thy sense and feeling, up to the Brazen-serpent, Christ;
yet Evangelically and passively is fulfilled in us. And this is thy present and immediate healing, by turning thy eye from thy sense and feeling, up to the Brazenserpent, christ;
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presently shewing thee by his bleeding wounds that thou art above thy sense and feeling, made perfectly and gloriously holy and righteous, from all spot of sinne, in the sight of God, freely.
presently showing thee by his bleeding wounds that thou art above thy sense and feeling, made perfectly and gloriously holy and righteous, from all spot of sin, in the sighed of God, freely.
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First, it must be thy wisdome to have everbefore thy sight, the imitation of the faith of thy Father Abraham, walking in this case of Free Iustification; as a naturall sonne in the steps of the faith of our Father Abraham, after this manner before described; but thus applyed:
First, it must be thy Wisdom to have everbefore thy sighed, the imitation of the faith of thy Father Abraham, walking in this case of Free Justification; as a natural son in the steps of the faith of our Father Abraham, After this manner before described; but thus applied:
That relying upon that God, That calleth those things which be not, as though they were, Rom. 4. 17. that is, who giveth to the things that appeare not,
That relying upon that God, That calls those things which be not, as though they were, Rom. 4. 17. that is, who gives to the things that appear not,
but as a menstruous cloath, yet believe under hope of Christs righteousnesse, that thou art perfectly holy and righteous in the sight of God, according to that which is spoken;
but as a menstruous cloth, yet believe under hope of Christ righteousness, that thou art perfectly holy and righteous in the sighed of God, according to that which is spoken;
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And againe, As by the disobedience of one man Adam, many were made sinners: So by the obedience of one man Christ, are many made righteous, vers. 18. And thou not weak in faith, must not consider, or think upon thine own body, which thou feelest dead in trespasses and sinnes, by the fall of Adam; neither the violence thereby, of thy daily actuall sinnes, verse 19. neither must thou doubt of this promise of God, by unbeliefe;
And again, As by the disobedience of one man Adam, many were made Sinners: So by the Obedience of one man christ, Are many made righteous, vers. 18. And thou not weak in faith, must not Consider, or think upon thine own body, which thou Feel dead in Trespasses and Sins, by the fallen of Adam; neither the violence thereby, of thy daily actual Sins, verse 19. neither must thou doubt of this promise of God, by unbelief;
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but be strengthned in faith, that thou art perfectly holy and righteous, freely in the sight of God, and so give glory to God, vers. 20. being fully assured, that hee which hath promised to accomplish it upon thee freely, by cloathing thee with his Sonnes righteousnesse, is also able to doe it, verse 21. The second help to strengthen our faith, that we are made thus perfectly and gloriously holy and righteous from all spot of sinne in the sight of God, freely;
but be strengthened in faith, that thou art perfectly holy and righteous, freely in the sighed of God, and so give glory to God, vers. 20. being Fully assured, that he which hath promised to accomplish it upon thee freely, by clothing thee with his Sons righteousness, is also able to do it, verse 21. The second help to strengthen our faith, that we Are made thus perfectly and gloriously holy and righteous from all spot of sin in the sighed of God, freely;
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Is not to forget the comparison that Saint Paul maketh in this case, Rom. 5. between the first Adam that made us, that is, both body and soule sinners, and damned;
Is not to forget the comparison that Saint Paul makes in this case, Rom. 5. between the First Adam that made us, that is, both body and soul Sinners, and damned;
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but Christ makes us righteous in the sight of God, objectively, Evangelically, and passively, and invisibly above our sense and feeling, that there may be place for the faith of Gods power, of truly and really doing it himselfe alone:
but christ makes us righteous in the sighed of God, objectively, Evangelically, and passively, and invisibly above our sense and feeling, that there may be place for the faith of God's power, of truly and really doing it himself alone:
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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 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 all our actions imperfect in righteousness, yet so mighty is this original righteousness (as Luther calls it, in respect of the secondary, inherent, actual righteousness of our sanctification) That as the Sunbeam lying continually in a house that can cast forth continually nothing but shadowish darkness, does continually swallow up that shadowish darkness,
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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,
and makes both the house and all things in the house all Light; so does the glorious Sun of Righteousness, christ jesus, by the power of his imputation,
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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,
so cloth us with his own righteousness, that continually swallowing up and abolishing the imperfections of our sanctification, does make and continually preserve and present us,
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and all our actions that were darknesse in themselves, to be all light in the Lord, Ephes. 5. 8. that is, made perfectly holy and righteous, from all spot of sinne, continually in the sight of God, freely:
and all our actions that were darkness in themselves, to be all Light in the Lord, Ephesians 5. 8. that is, made perfectly holy and righteous, from all spot of sin, continually in the sighed of God, freely:
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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:
so that the Apostle, to express the plentiful working of christ above Adam, does not stick to use the words [ Abounding in the work of christ above Adam, ] less than foure times in the later part of that fifth chapter, saying:
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.
so that (Says he) they which receive the abundance of grace, and this gift of righteousness, do even Reign in life, by this Justification of life.
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But that saying, 2 Cor. 5. 21. is more admirable, that He which knew no sin was made sin for us, that we being translated into Christ, might be made the very righteousnesse of God:
But that saying, 2 Cor. 5. 21. is more admirable, that He which knew no since was made since for us, that we being translated into christ, might be made the very righteousness 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,
The Abstract importing (as I said before) that we Are made so perfectly, completely and gloriously holy and righteous, from all spot of sin, in the sighed of God, freely, That we Are nothing Else,
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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,
and made us so richly, plentifully, and abundantly righteous in the sighed of God? and shall we be troubled more with the feeling of Adams work upon us,
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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,
than be filled with joy, with the exceeding glory of Christ work upon us? should we not by such regard of sense and feeling, that is, of old Adam, and weakness of faith, greatly dishonour the Godhead of christ in the second Adam? This comparison between christ and Adam, does Luther also strongly press for the strengthening of faith, saying thus, For as we cannot deny,
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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,
Therefore when I feel and confess my self to be a sinner, through Adams Transgression, why should I not say, that I am made righteous through the righteousness 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;
when I hear that he loved me, and gave himself for me? This did Paul most steadfastly believe, and Therefore he speaks these words with so great vehemency and full assurance;
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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:
The third help to strengthen our weak faith, to believe above our sense and feeling, that we Are made thus perfectly and gloriously holy and righteous, from all spot of since, in the sighed of God, freely, Is for the inconveniences and evils that otherwise will follow this distrust, briefly and plainly expressed by Luther, saying thus:
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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;
Except thou dost believe above thy sense and feeling, and confess, that thou art thus righteous in the sighed of God, thou dost great injury to christ who hath made thee clean by the washing of water through the word;
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.
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.
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Now concerning the other part of the objection, 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,
Now Concerning the other part of the objection, namely, that we feel so great unworthiness in our selves, that we Dare not assume so great glory to our selves, that we Are made so perfectly and gloriously holy and righteous in the sighed of God,
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mark how he saith first, it is his pleasure; and secondly, to give unto you (saith he) a Kingdome: to whom? to you unworthy, which are his little flock.
mark how he Says First, it is his pleasure; and secondly, to give unto you (Says he) a Kingdom: to whom? to you unworthy, which Are his little flock.
If I then be little, and the thing great (nay rather, of all things the greatest) which God hath given unto me, I must think, that he also is great and only great, which giveth it.
If I then be little, and the thing great (nay rather, of all things the greatest) which God hath given unto me, I must think, that he also is great and only great, which gives it.
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and I receive the greatnesse of the gift with joy and gladnesse, and am thankfull for so inestimable a gift given freely unto me, to me (I say) unworthy, by the hearing of faith.
and I receive the greatness of the gift with joy and gladness, and am thankful for so inestimable a gift given freely unto me, to me (I say) unworthy, by the hearing of faith.
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when a servant and souldier of his that had served him in conquering the world, whereof he was now Monarch, being a poore man, came to King Alexander and besought him, that he would bestow the value of twenty pounds upon his daughter that was now to be married;
when a servant and soldier of his that had served him in conquering the world, whereof he was now Monarch, being a poor man, Come to King Alexander and besought him, that he would bestow the valve of twenty pounds upon his daughter that was now to be married;
and when the poore man acknowledged that it was too great a gift for him so poore a man to receive, the King answered, That although he thought it too great a benefit for him to receive,
and when the poor man acknowledged that it was too great a gift for him so poor a man to receive, the King answered, That although he Thought it too great a benefit for him to receive,
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who giving righ gifts and benefits unto us, agreeable to his exceeding greatnesse, to make us rich and blessed, shall not we freely take that which of his exceeding bounteous nature he freely offers? but •ooking upon our owne unworthinesse, shall we resist his pleasure,
who giving Right Gifts and benefits unto us, agreeable to his exceeding greatness, to make us rich and blessed, shall not we freely take that which of his exceeding bounteous nature he freely offers? but •ooking upon our own unworthiness, shall we resist his pleasure,
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it becommeth God to doe no little deeds, how impossible soever they seeme to thee Pray to God, that by faith thou maist perceive this great mystery of Iustification wrought by Christs Resurrection, that thou maist certainly beleeve nothing to be impossible with God.
it becomes God to do no little Deeds, how impossible soever they seem to thee Pray to God, that by faith thou Mayest perceive this great mystery of Justification wrought by Christ Resurrection, that thou Mayest Certainly believe nothing to be impossible with God.
But if thou doubtest of so great wealth and felicity wrought upon thee, O man call to minde, that therefore thou hast received into thine owne possession the everlasting verity, our Saviour Iesus Christ, to confirme to thy conscience the truth of all this matter.
But if thou doubtest of so great wealth and felicity wrought upon thee, Oh man call to mind, that Therefore thou hast received into thine own possession the everlasting verity, our Saviour Iesus christ, to confirm to thy conscience the truth of all this matter.
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The second Remedy against the feare of applying so great wealth and felicity wrought upon us by Christ, effectuall to strengthen our faith, is to remember the sixth thing proposed to be spoken of, in the beginning of this second part of Justification;
The second Remedy against the Fear of applying so great wealth and felicity wrought upon us by christ, effectual to strengthen our faith, is to Remember the sixth thing proposed to be spoken of, in the beginning of this second part of Justification;
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except he himselfe, above their sense and feeling, take in hand to make them such in his owne sight freely, to the praise of the glory of his grace? Yes verily,
except he himself, above their sense and feeling, take in hand to make them such in his own sighed freely, to the praise of the glory of his grace? Yes verily,
Which glory of glories to be proper to God only, is notably expressed by the Prophet Esay 44. 22, 23. saying, I will put away thy transgression as darknesse,
Which glory of Glories to be proper to God only, is notably expressed by the Prophet Isaiah 44. 22, 23. saying, I will put away thy Transgression as darkness,
and to believe him on his word, that those rich benefits freely promised, are wrought upon us, which to reason are impossible, & for greatnesse incredible;
and to believe him on his word, that those rich benefits freely promised, Are wrought upon us, which to reason Are impossible, & for greatness incredible;
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And this kinde of glorifying of God, is spoken of Rom. 4. 20. where it is said, that, Abraham doubted not of the promise of God by unbeliefe, but was strengthned in faith, and gave glory to God.
And this kind of glorifying of God, is spoken of Rom. 4. 20. where it is said, that, Abraham doubted not of the promise of God by unbelief, but was strengthened in faith, and gave glory to God.
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and is spoken of Matth. 5. 16. saying, Let your light (to wit of faith) so shine before men, that they may see your good works of Sanctification, and glorifie your father which is in heaven.
and is spoken of Matthew 5. 16. saying, Let your Light (to wit of faith) so shine before men, that they may see your good works of Sanctification, and Glorify your father which is in heaven.
so farre doth our glorifying of God directly to his own eyes, the first way, by joyfull embracing the greatnesse of his benefits, passe the glorifying of him;
so Far does our glorifying of God directly to his own eyes, the First Way, by joyful embracing the greatness of his benefits, pass the glorifying of him;
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For whereas it is the nature of unbeliefe (as Brentius well describes) to be very curious, and inquisitive, and at the smallest appearance contrary to the promise, doubts of God speaking it, one while making question whether the Word be the Word;
For whereas it is the nature of unbelief (as Brent well describes) to be very curious, and inquisitive, and At the Smallest appearance contrary to the promise, doubts of God speaking it, one while making question whither the Word be the Word;
And for this first kinde of glorifying God, is Abraham so often called in the Word, the friend of God. But the second kind of glorifying God is outward, more fleshly,
And for this First kind of glorifying God, is Abraham so often called in the Word, the friend of God. But the second kind of glorifying God is outward, more fleshly,
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But how manifested and declared? In that (saith he) yee flie the corruption that is in the world through lust, 2 Pet. 1. 4. And this second active kinde of glorifying God,
But how manifested and declared? In that (Says he) ye fly the corruption that is in the world through lust, 2 Pet. 1. 4. And this second active kind of glorifying God,
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as S. Paul speaking of the sanctified works and holy life of Abraham, saith, What shall we say then, that Abraham our Father hath found concerning the flesh? For if Abraham were justified (that is, made righteous in the sight God, by the holy works of his sanctification) he had wherein to rejoyce or glory (viz. before men) but not before God? But what saith the Scripture? Abraham believed that God himselfe took in hand to make him righteous, by clothing him with his Sons righteousnesse, whereby he was made spiritually, divinely, heavenly and perfectly righteous:
as S. Paul speaking of the sanctified works and holy life of Abraham, Says, What shall we say then, that Abraham our Father hath found Concerning the Flesh? For if Abraham were justified (that is, made righteous in the sighed God, by the holy works of his sanctification) he had wherein to rejoice or glory (viz. before men) but not before God? But what Says the Scripture? Abraham believed that God himself took in hand to make him righteous, by clothing him with his Sons righteousness, whereby he was made spiritually, divinely, heavenly and perfectly righteous:
and counts it not righteousnesse, except he himselfe, alone by himselfe doe make his creature perfectly and gloriously holy and righteous, from all spot of sin, in his own sight freely:
and counts it not righteousness, except he himself, alone by himself do make his creature perfectly and gloriously holy and righteous, from all spot of since, in his own sighed freely:
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and therefore was called the friend of God, because he glorified him in this principall glory, wherein hee will be glorified in the greatnesse of his benefits freely bestowed;
and Therefore was called the friend of God, Because he glorified him in this principal glory, wherein he will be glorified in the greatness of his benefits freely bestowed;
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and this faith, seeing and discerning the greatnesse and glory of them, makes the true Believer to rejoyce with joy unspeakable and glorious, 1 Pet. 1. 8.
and this faith, seeing and discerning the greatness and glory of them, makes the true Believer to rejoice with joy unspeakable and glorious, 1 Pet. 1. 8.
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But what is the reason hereof? Because (saith Luther in another place,) They did not consider so coldly the promises made unto the Fathers, as wee doe;
But what is the reason hereof? Because (Says Luther in Another place,) They did not Consider so coldly the promises made unto the Father's, as we do;
But they that understand not this benefit of fee Justification (whereof the Gospel specially intreateth) and so doe prize no other righteousnesse, besides the righteousnesse of works, works,
But they that understand not this benefit of fee Justification (whereof the Gospel specially intreateth) and so do prize no other righteousness, beside the righteousness of works, works,
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But what (saith the Doctrine of our Church) is the cause hereof? Even this (as Luther also testifieth) Because, they understand nothing of Free Iustification,
But what (Says the Doctrine of our Church) is the cause hereof? Even this (as Luther also Testifieth) Because, they understand nothing of Free Justification,
For (saith he) this is the proper office of an Apostle, or as one may say, the essence of a Minister of the Gospel, to preach among people the unsearchable riches of Christ, Ephes. 3. 8. especially the cause and fountaine of all the rest, namely, Free Justification;
For (Says he) this is the proper office of an Apostle, or as one may say, the essence of a Minister of the Gospel, to preach among people the unsearchable riches of christ, Ephesians 3. 8. especially the cause and fountain of all the rest, namely, Free Justification;
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as it should be fully revealed under the time of the Gospel, saying, I will make them cleane from all their iniquities, whereby they have sinned against mee,
as it should be Fully revealed under the time of the Gospel, saying, I will make them clean from all their iniquities, whereby they have sinned against me,
and whereby they have rebelled against mee, &c. Yea (saith he) in an other place, Ierem. 31. I will make a new covenant with the house of Israel; and this shall be the Covenant, That I will so forgive their iniquities, that I will remember their sinnes no more.
and whereby they have rebelled against me, etc. Yea (Says he) in an other place, Jeremiah 31. I will make a new Covenant with the house of Israel; and this shall be the Covenant, That I will so forgive their iniquities, that I will Remember their Sins no more.
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Upon which words the exposition of Pellican, is very remarkable, saying, Vbi praedicabitur Evangelium regni, &c. When the Gospel of the Kingdome shall be preached, God will doe such great good things unto his faithfull, ut prae magnitudine gratiae, obstupescat omnis caro, that all flesh shall bee astonied at the greatnesse of his Grace.
Upon which words the exposition of Pelican, is very remarkable, saying, Vbi praedicabitur Evangelium Regni, etc. When the Gospel of the Kingdom shall be preached, God will do such great good things unto his faithful, ut Prae Magnitude Gratiae, obstupescat omnis Caro, that all Flesh shall be astonished At the greatness of his Grace.
And Paul expoundeth what this wonderfull Grace is, saying, whereas all have sinned, and so are deprived of the glory of God, wee are justified, that is, made perfectly holy and righteous from all spot of sinne in the sight of God, freely by his Grace, through the Redemption that is in Christ Iesus, Rom. 3. 24. Marke the word (freely) and let us throughly understand the meaning thereof,
And Paul expoundeth what this wonderful Grace is, saying, whereas all have sinned, and so Are deprived of the glory of God, we Are justified, that is, made perfectly holy and righteous from all spot of sin in the sighed of God, freely by his Grace, through the Redemption that is in christ Iesus, Rom. 3. 24. Mark the word (freely) and let us thoroughly understand the meaning thereof,
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namely, God respecting no worthinesse in us, to deserve so glorious a benefit, nor respecting any unworthinesse in us to hinder us from taking this glory,
namely, God respecting no worthiness in us, to deserve so glorious a benefit, nor respecting any unworthiness in us to hinder us from taking this glory,
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and why? or to what end doth he all this? the Apostle answereth, Ephes. 2. 7. saying, That hee may shew to the ages to come, the exceeding riches of his Grace, through his goodness towards us in Christ Iesus:
and why? or to what end does he all this? the Apostle Answers, Ephesians 2. 7. saying, That he may show to the ages to come, the exceeding riches of his Grace, through his Goodness towards us in christ Iesus:
and that also to the praise of the glory of his Grace, Ephes. 1. 6. Whereby (saith Chrysostome,) nequit sermone comprehendi, &c. it cannot be expressed with words, with how great benefits wee are endued, and honoured withall;
and that also to the praise of the glory of his Grace, Ephesians 1. 6. Whereby (Says Chrysostom,) nequit sermon comprehendi, etc. it cannot be expressed with words, with how great benefits we Are endued, and honoured withal;
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Shall wee then by foolish feare of our unworthinesse, drown the the word [ freely, ] resist (as I said before) the good pleasure of God, that would have us freely to take it,
Shall we then by foolish Fear of our unworthiness, drown the the word [ freely, ] resist (as I said before) the good pleasure of God, that would have us freely to take it,
and refuse his rich bounty, and so trample the glory of the exceeding riches of his grace under feet? no, let us rather utterly trample this feare of our unworthinesse under f•et,
and refuse his rich bounty, and so trample the glory of the exceeding riches of his grace under feet? no, let us rather utterly trample this Fear of our unworthiness under f•et,
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But, because we shall speak further hereof, when wee come to the effects of Justification, I will only repeat (for feare so precious a saying, worthy ever to be remembred, should be so soone forgotten,) that Exhortation before mentioned,
But, Because we shall speak further hereof, when we come to the effects of Justification, I will only repeat (for Fear so precious a saying, worthy ever to be remembered, should be so soon forgotten,) that Exhortation before mentioned,
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namely, Cast away the raggs of thy owne righteousnesse (Philip. 3 8, 9.) And if over thou wilt get the blessing, wrap thy selfe in this garment of the righteousness of thy elder brother, Christ:
namely, Cast away the rags of thy own righteousness (Philip. 3 8, 9.) And if over thou wilt get the blessing, wrap thy self in this garment of the righteousness of thy elder brother, christ:
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and ever to be remembred, saying thus, Wee must seperate the believing Abraham, from the working Abraham, as farre a sunder, as there is distance betwixt heaven and earth.
and ever to be remembered, saying thus, we must separate the believing Abraham, from the working Abraham, as Far a sunder, as there is distance betwixt heaven and earth.
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A man believing in Christ is altogether a Divine Person, the child of God, the Inberitor of the world, a Conquerour of Sinne, Death, the World, and the Devill;
A man believing in christ is altogether a Divine Person, the child of God, the Inberitor of the world, a Conqueror of Sin, Death, the World, and the devil;
For when wee speak of this faithfull Abraham, wee are in heaven; but afterwards doing those things, which the working Abraham did, (which were in comparison fleshly and earthly, Rom. 4. 1.) wee are among men in earth.
For when we speak of this faithful Abraham, we Are in heaven; but afterwards doing those things, which the working Abraham did, (which were in comparison fleshly and earthly, Rom. 4. 1.) we Are among men in earth.
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Now it remaines that I shew unto the possessors of it, what an inestimable Jewell they have of the same, in shewing the exceeding utility and majestie of it;
Now it remains that I show unto the Possessors' of it, what an inestimable Jewel they have of the same, in showing the exceeding utility and majesty of it;
before the Congregation, to be most true, That such and so great is the utilitie and majesty of Free Iustification, that whosoever rightly esteemeth the same, to him all other things shall seem but vile, and nothing worth.
before the Congregation, to be most true, That such and so great is the utility and majesty of Free Justification, that whosoever rightly esteems the same, to him all other things shall seem but vile, and nothing worth.
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For (saith he) What is Peter? what is Paul? what is an Angel from heaven? what are all Creatures to the Article of Iustification? Which if wee know (and so esteeme) then are wee in the cleere light;
For (Says he) What is Peter? what is Paul? what is an Angel from heaven? what Are all Creatures to the Article of Justification? Which if we know (and so esteem) then Are we in the clear Light;
which horrible foulnesse of the least sin, although the Law doth terribly lay it open in that definitive sentence, Cursed is every one that continueth not in all things that are written in the book of the Law, to doe them, Gal. 3. 10. that is, cursed is every one that hath the least sin in Gods sight;
which horrible foulness of the least since, although the Law does terribly lay it open in that definitive sentence, Cursed is every one that Continueth not in all things that Are written in the book of the Law, to do them, Gal. 3. 10. that is, cursed is every one that hath the least since in God's sighed;
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for who sees not, that if a man doe continue (as God created him) in all things, he should not have the least sin in the sight of God? but if hee have the least sin in the sight of God, he doth not continue in all things, and so is certainly accursed.
for who sees not, that if a man do continue (as God created him) in all things, he should not have the least since in the sighed of God? but if he have the least since in the sighed of God, he does not continue in all things, and so is Certainly accursed.
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Yea the sentence is as much, as if God had said, Cursed is every one that is not perfectly holy and righteous from all spot of sin in the sight of God:
Yea the sentence is as much, as if God had said, Cursed is every one that is not perfectly holy and righteous from all spot of since in the sighed of God:
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and being loath, by selfe love, to prognosticate so hard things to themselves, desire to forget it or endeavour to put it away by vaine and idle imaginations;
and being loath, by self love, to prognosticate so hard things to themselves, desire to forget it or endeavour to put it away by vain and idle Imaginations;
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And thus men dally and trifle with this fearfull sentence, untill they come to bee enlightened with Free Iustification, whereby God himselfe takes in hand to make them perfectly holy and righteous in his owne sight freely:
And thus men dally and trifle with this fearful sentence, until they come to be enlightened with Free Justification, whereby God himself Takes in hand to make them perfectly holy and righteous in his own sighed freely:
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in that he cannot be reconciled from this displeasure, or anger, except he see his creature perfectly holy and righteous, from all spot of sin, in his sight.
in that he cannot be reconciled from this displeasure, or anger, except he see his creature perfectly holy and righteous, from all spot of since, in his sighed.
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Which although the foresaid definitive sentence of the Law seemes to doe, yet because it smites terrour and despaire into them, it makes men to strive to forget it,
Which although the foresaid definitive sentence of the Law seems to do, yet Because it smites terror and despair into them, it makes men to strive to forget it,
and to fly from God, and to runne into more sin, untill they see Gods love in making them perfectly holy and righteous, from all spot of sinne, in his owne sight freely:
and to fly from God, and to run into more since, until they see God's love in making them perfectly holy and righteous, from all spot of sin, in his own sighed freely:
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But when a man understands free Iustification rightly, then he understands the tenth Commandement, and sees how horrible grosse sins, in the sight of God, the least breaches thereof are (which the blinde world counts nothing,
But when a man understands free Justification rightly, then he understands the tenth Commandment, and sees how horrible gross Sins, in the sighed of God, the least Breaches thereof Are (which the blind world counts nothing,
so holily and righteously in all Gods Commandements, that in his owne opinion, and in the judgement of others, concerning the righteousnesse of the Law, he was unrebukable, Phil. 3. 7. But when he was once justified,
so holily and righteously in all God's commandments, that in his own opinion, and in the judgement of Others, Concerning the righteousness of the Law, he was unrebukable, Philip 3. 7. But when he was once justified,
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and then he cried out, that the Law was spirituall, but (although his life was then most of all sanctified) yet he felt himselfe carnall, and sold under sinne:
and then he cried out, that the Law was spiritual, but (although his life was then most of all sanctified) yet he felt himself carnal, and sold under sin:
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and cried out, Oh wretched man that I am, who shall deliver me from the body of this death? Thus did the tenth Commandement kill him, being by the right understanding of free Iustification, effectually enlightened in the Law.
and cried out, O wretched man that I am, who shall deliver me from the body of this death? Thus did the tenth Commandment kill him, being by the right understanding of free Justification, effectually enlightened in the Law.
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not having our owne righteousnesse, of holy walking according to the Law, but the righteousnesse which is of God through faith in Jesus Christ, Phil. 3. 8, 9. whereby we behold, in this Justification, as it were in a looking-glasse, the glory of God with open face; and are changed into the same glory, from glory to glory, 2 Cor. 3. 18. of which excellent light that thus comes by the right knowledge of free Justification;
not having our own righteousness, of holy walking according to the Law, but the righteousness which is of God through faith in jesus christ, Philip 3. 8, 9. whereby we behold, in this Justification, as it were in a Looking glass, the glory of God with open face; and Are changed into the same glory, from glory to glory, 2 Cor. 3. 18. of which excellent Light that thus comes by the right knowledge of free Justification;
because I have spoken further of it in the first chapter of this Treatise, I will end with that pithy testimony of Calvin, who upon Galat. 2. 16. most truly saith thus:
Because I have spoken further of it in the First chapter of this Treatise, I will end with that pithy testimony of calvin, who upon Galatians 2. 16. most truly Says thus:
or wonderfull light, 1 Pet. 2. 9. The second maine point shewing the majesty and utility of the right knowledge of free Justification is, That it not only delivers us from the fivefold punishment belonging to the least sin, spoken of before in the second chapter:
or wonderful Light, 1 Pet. 2. 9. The second main point showing the majesty and utility of the right knowledge of free Justification is, That it not only delivers us from the fivefold punishment belonging to the least since, spoken of before in the second chapter:
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The first wherof depending upon this head-link Justification, and is (as I said) the only cause thereof, is everywhere called in the new Testament Reconciliation, or Reconcilement,
The First whereof depending upon this head-link Justification, and is (as I said) the only cause thereof, is everywhere called in the new Testament Reconciliation, or Reconcilement,
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or Attonement with God, Rom. 5. 9, 10, 11. whereby, notwithstanding our manifold daily infirmities, not only all the displeasure and anger of God for our sins, is done away,
or Atonement with God, Rom. 5. 9, 10, 11. whereby, notwithstanding our manifold daily infirmities, not only all the displeasure and anger of God for our Sins, is done away,
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and daily infirmities, is thus done away, (whereby (as the Apostle saith) Christ, by his death upon the Crosse, hath slaine anger, Ephes. 2. 16.) but also we are reconciled to God,
and daily infirmities, is thus done away, (whereby (as the Apostle Says) christ, by his death upon the Cross, hath slain anger, Ephesians 2. 16.) but also we Are reconciled to God,
whereby we have entrance or accesse unto God, with boldnesse and confidence through faith in Christ, Ephes. 3. 12. This is that which was testified by the Prophet Hosea, to be fully brought to passe under the time of Christ, saying, I will heale their rebellion, I will love them freely,
whereby we have Entrance or access unto God, with boldness and confidence through faith in christ, Ephesians 3. 12. This is that which was testified by the Prophet Hosea, to be Fully brought to pass under the time of christ, saying, I will heal their rebellion, I will love them freely,
and good will towards men: that is, the whole glory of this reconcilement of God with men must be given to God only, whereby perfect peace is made on earth;
and good will towards men: that is, the Whole glory of this reconcilement of God with men must be given to God only, whereby perfect peace is made on earth;
This also is the joyfull Sermon that God the father preached from heaven at the baptizing of his Son, saying, This is my beloved Sonne in whom I am well-pleased, Mat. 3. 17. that is, in whom I am become, not only a loving Father, but also a well-pleased Father;
This also is the joyful Sermon that God the father preached from heaven At the baptizing of his Son, saying, This is my Beloved Son in whom I am wellpleased, Mathew 3. 17. that is, in whom I am become, not only a loving Father, but also a wellpleased Father;
when he framed the old Testament, and made his Covenant with the people of Israel, by his law given by Moses upon Mount Sinai; when the heavens were be-clouded,
when he framed the old Testament, and made his Covenant with the people of Israel, by his law given by Moses upon Mount Sinai; when the heavens were beclouded,
when nothing was heard but thunderings and lightnings, so terribly and horribly sounding, that the Mountaine being strucken, smoked; and the earth trembled;
when nothing was herd but thunderings and lightnings, so terribly and horribly sounding, that the Mountain being strucken, smoked; and the earth trembled;
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Hic nutus, vultus, aspectus Dei amaenissimus & blandissimus; that is, here the beck, countenance, and look of God is most pleasant, and smiling; here the heavens are opened;
Hic nutus, vultus, Aspect Dei amaenissimus & blandissimus; that is, Here the beck, countenance, and look of God is most pleasant, and smiling; Here the heavens Are opened;
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and to give himselfe to bee beholden of us in a forme and manner, longè amabilissima, blandissima, & gratissima, most lovely, most gentle, and most favourable:
and to give himself to be beholden of us in a Form and manner, long amabilissima, blandissima, & gratissima, most lovely, most gentle, and most favourable:
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By which manner of appearing, he not only testifieth, omnem suam iram sopitam & sedatam esse, that is, all his anger and displeasure to be pacified, and asswaged;
By which manner of appearing, he not only Testifieth, omnem suam iram sopitam & sedatam esse, that is, all his anger and displeasure to be pacified, and assuaged;
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but also in ejus locum infinita & immensa gratia, &c. in the place thereof is succeeded infinite and unmeasurable free favour, a well-pleased father-like,
but also in His locum Infinita & immensa Gratia, etc. in the place thereof is succeeded infinite and unmeasurable free favour, a wellpleased fatherlike,
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and why we are restored into such perfect peace, and full favour with God againe, ariseth and is wrought (as I said) only by the two parts of free Justification:
and why we Are restored into such perfect peace, and full favour with God again, arises and is wrought (as I said) only by the two parts of free Justification:
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where is there any place then for the displeasure and anger of God to come upon us? Whereupon the Apostle saith to the Colossians, thus, And you that were in times past (mark in times past) Strangers and enimies to God: (And why enimies? Because your minds were set on evill works;
where is there any place then for the displeasure and anger of God to come upon us? Whereupon the Apostle Says to the colossians, thus, And you that were in times passed (mark in times past) Strangers and enemies to God: (And why enemies? Because your minds were Set on evil works;
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that is, neither were we enimies to God, otherwise than as sins are enimies to righteousnesse,) hath he now reconciled: that is, seeing all these make-bates are abolished,
that is, neither were we enemies to God, otherwise than as Sins Are enemies to righteousness,) hath he now reconciled: that is, seeing all these Makebates Are abolished,
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So when by Free Justification they are made without blame and fault in Gods sight: This, and this alone, quencheth all the displeasure, and abolisheth all the anger of God, and reconciles us to God;
So when by Free Justification they Are made without blame and fault in God's sighed: This, and this alone, quenches all the displeasure, and abolisheth all the anger of God, and reconciles us to God;
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for in these words, Hee is proclaimed and declared the true King of peace, a true Priest, working perfect atonement, and the Heire and Lord of all things, who alone pacifieth his Father,
for in these words, He is proclaimed and declared the true King of peace, a true Priest, working perfect atonement, and the Heir and Lord of all things, who alone pacifieth his Father,
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Again, secondly, As by the first part of Justification abolishing all our sinnes out of Gods sight, all displeasure and anger is abolished, and done away;
Again, secondly, As by the First part of Justification abolishing all our Sins out of God's sighed, all displeasure and anger is abolished, and done away;
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And this is plainly testified by the Prophet Esay 33. 14. saying, Who amongst us shall dwell with the devouring fier? who amongst us shall dwell with the everlasting burning? The answer is, NONLATINALPHABET, He that walketh in righteousnesses:
And this is plainly testified by the Prophet Isaiah 33. 14. saying, Who among us shall dwell with the devouring fire? who among us shall dwell with the everlasting burning? The answer is,, He that walks in Righteousness:
Where mark that he saith not in the singular number, In Righteousnesse: but in plurall number, Righteousnesses: which although the plurall number may be acutely taken and understood of the two righteousnesses, the one of Justification, by which we walk in righteousnesse in the sight of God;
Where mark that he Says not in the singular number, In Righteousness: but in plural number, Righteousness: which although the plural number may be acutely taken and understood of the two Righteousness, the one of Justification, by which we walk in righteousness in the sighed of God;
yet because the Hebrew phrase useth to expresse the superlative degree in the plurall number, the proper meaning of the Prophet is, That none may have peace, familiarity and friendship with God,
yet Because the Hebrew phrase uses to express the superlative degree in the plural number, the proper meaning of the Prophet is, That none may have peace, familiarity and friendship with God,
but hee will be unto them a burning and devouring fier, except such, as walk before him in a perfect righteousnesse, (as it were) of the highest degree:
but he will be unto them a burning and devouring fire, except such, as walk before him in a perfect righteousness, (as it were) of the highest degree:
That is, we being, by this power of Gods imputation of his Sons righteousnesse unto us, made in the sight of God, nothing else (as it were) but a perfect, pure,
That is, we being, by this power of God's imputation of his Sons righteousness unto us, made in the sighed of God, nothing Else (as it were) but a perfect, pure,
To which purpose Calvin also speaketh pithily, after this manner, saying, Because God is the Fountaine of all righteousnesse, it must needs bee, that man,
To which purpose calvin also speaks pithily, After this manner, saying, Because God is the Fountain of all righteousness, it must needs be, that man,
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Hereupon it is said, Revel. 7. 14, 15. That unto the faithfull, are given long white Robes, that is, a perfect righteousness, making them perfectly just and righteous in the sight of God, by the blood of the Lamb;
Hereupon it is said, Revel. 7. 14, 15. That unto the faithful, Are given long white Robes, that is, a perfect righteousness, making them perfectly just and righteous in the sighed of God, by the blood of the Lamb;
Thus was Abraham by Free Justification, and by his strong faith believing it, so perfectly reconciled to God, that he is often called the friend of God:
Thus was Abraham by Free Justification, and by his strong faith believing it, so perfectly reconciled to God, that he is often called the friend of God:
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Hereupon, as our perfect Justification consisteth of two parts, so doth our perfect reconoiliation, flowing from the same, consist also of two parts or branches or effects, that greatly shew the excellency of the same.
Hereupon, as our perfect Justification Consisteth of two parts, so does our perfect reconoiliation, flowing from the same, consist also of two parts or branches or effects, that greatly show the excellency of the same.
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And secondly, God with an especiall care watcheth over us, to provide unto us all necessary good things, and even the very best for us, both for our soules, bodies, goods and name, according to the saying of the Apostle, The living God is the Saviour, that is, the upholder and preserver of all men; but especially (mark the word, especially) of them that believe, 1 Tim. 4. 10. For first that God by this perfect reconciliation, watcheth over us, to protect and keep away from us, all hurt and evill Is manifest, by the Father of the faithfull even Abraham, who being justified,
And secondly, God with an especial care watches over us, to provide unto us all necessary good things, and even the very best for us, both for our Souls, bodies, goods and name, according to the saying of the Apostle, The living God is the Saviour, that is, the upholder and preserver of all men; but especially (mark the word, especially) of them that believe, 1 Tim. 4. 10. For First that God by this perfect reconciliation, watches over us, to Pact and keep away from us, all hurt and evil Is manifest, by the Father of the faithful even Abraham, who being justified,
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Feare not Abram, for I am thy Buckler (that is, to defend thee from all hurt and evill) and thine exceeding great reward, so that, I will blesse them that blesse thee,
fear not Abram, for I am thy Buckler (that is, to defend thee from all hurt and evil) and thine exceeding great reward, so that, I will bless them that bless thee,
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and curse them that curse thee, and in thee shall all Families of the earth be (thus) blessed, Gen. 12. 3. which blessed reconciliation with God to bee likewise brought upon us Gentiles, by Free Justification, Paul plainly testifieth, saying, That Christ was made a Curse for us:
and curse them that curse thee, and in thee shall all Families of the earth be (thus) blessed, Gen. 12. 3. which blessed reconciliation with God to be likewise brought upon us Gentiles, by Free Justification, Paul plainly Testifieth, saying, That christ was made a Curse for us:
To what end? That the blessing of Abraham might come on the Gentiles through Christ Iesus, that we might receive the spirituall promise of Iustification, and of such perfect reconciliation through faith, Gal. 3. 13, 14. For (saith the Apostle) The Scriptures fore-seeing that God would justifie the Gentiles through faith, preached the Gospel,
To what end? That the blessing of Abraham might come on the Gentiles through christ Iesus, that we might receive the spiritual promise of Justification, and of such perfect reconciliation through faith, Gal. 3. 13, 14. For (Says the Apostle) The Scriptures Foreseeing that God would justify the Gentiles through faith, preached the Gospel,
So then they that are of faith, believing free Justification, are blessed, with faithfull Abraham, Gal. 3. 8, 9. What an excellent perfect reconciliation is this? Hence is the whole ninety first Psalm, fully performed upon us, containing (as it were) a new Paradise of Gods loving protection,
So then they that Are of faith, believing free Justification, Are blessed, with faithful Abraham, Gal. 3. 8, 9. What an excellent perfect reconciliation is this? Hence is the Whole ninety First Psalm, Fully performed upon us, containing (as it were) a new Paradise of God's loving protection,
but the most high God, and indeed is the secret of secrets to the blind world, He shall abide under the shadow of the Almighty, that is, hee shall bee protected and defended under the most comfortable shade of Gods most loving providence, who is of Almighty power to preserve and keep him.
but the most high God, and indeed is the secret of secrets to the blind world, He shall abide under the shadow of the Almighty, that is, he shall be protected and defended under the most comfortable shade of God's most loving providence, who is of Almighty power to preserve and keep him.
So that the faithfull soule, saying unto the Lord, in confidence of this reconciliation by Free Justification, Oh my refuge, and my Fortresse, my God, in him will I trust.
So that the faithful soul, saying unto the Lord, in confidence of this reconciliation by Free Justification, O my refuge, and my Fortress, my God, in him will I trust.
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Surely, he shall deliver thee from the snare of the hunter, which is the Divell and all his instruments, and from the noysome pestilence of their contagious practises;
Surely, he shall deliver thee from the snare of the hunter, which is the devil and all his Instruments, and from the noisome pestilence of their contagious practises;
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thou mayst have some crosses and troubles, But thou shalt tread upon the Lyon and Adder, the young Lyon and the Dragon shal• thou trample under thy feet:
thou Mayest have Some Crosses and Troubles, But thou shalt tread upon the lion and Adder, the young lion and the Dragon shal• thou trample under thy feet:
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is not this a joyfull, perfect, excellent, and blessed reconciliation? Hence likewise is the whole 121. Psalme verified upon us, testifying that the creatures that have mighty operation in mans body,
is not this a joyful, perfect, excellent, and blessed reconciliation? Hence likewise is the Whole 121. Psalm verified upon us, testifying that the creatures that have mighty operation in men body,
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but by free Justification) and with favour wilt compasse him as with a shield, defending and keeping him from all hurt, to the least haire of his head, Matth. 10. 29. 30. can we possibly wish a greater, and perfecter, and more protecting reconciliation?
but by free Justification) and with favour wilt compass him as with a shield, defending and keeping him from all hurt, to the least hair of his head, Matthew 10. 29. 30. can we possibly wish a greater, and perfecter, and more protecting reconciliation?
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as God himselfe testifieth, Ierem. 32. 40, 41. saying, I will make an everlasting covenant with them, that I will never turn away from them to doe them good:
as God himself Testifieth, Jeremiah 32. 40, 41. saying, I will make an everlasting Covenant with them, that I will never turn away from them to do them good:
Hence is the whole Psal. 23. verified upon us, namely, That the Lord is our Shepherd, (because he is made such unto us, only and truly by free Justification,) And therefore can we lack nothing:
Hence is the Whole Psalm 23. verified upon us, namely, That the Lord is our Shepherd, (Because he is made such unto us, only and truly by free Justification,) And Therefore can we lack nothing:
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Therefore he concludes, Surely goodness and mercy, shall follow us all the daies of our life. Hence it is that Christ said, Take no distrustfull cark and care for your belly, what you shall eat;
Therefore he concludes, Surely Goodness and mercy, shall follow us all the days of our life. Hence it is that christ said, Take no distrustful cark and care for your belly, what you shall eat;
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If you ask how? I answer, By making your selves sure of his righteousnesse, which by making you perfectly righteous in the sight of God freely, is only able to reconcile,
If you ask how? I answer, By making your selves sure of his righteousness, which by making you perfectly righteous in the sighed of God freely, is only able to reconcile,
and therefore I have all things, Gen. 33. 11. And Luther upon the voyce from heaven, saying, This is my beloved Sonne in whom I am well pleased, shewes that this rich mercy,
and Therefore I have all things, Gen. 33. 11. And Luther upon the voice from heaven, saying, This is my Beloved Son in whom I am well pleased, shows that this rich mercy,
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and perfect reconciliation with God, by which we have all things, was testified by God himselfe, at the Baptisme of his Sonne, to be without measure exhibited, saying thus:
and perfect reconciliation with God, by which we have all things, was testified by God himself, At the Baptism of his Son, to be without measure exhibited, saying thus:
and that we might infix it deeply in our minds, That in Christ, and for Christ his beloved Son, omni nos beneficiorum genere cumulare velit, &c. That it is his will, to lade us with all manner of benefits,
and that we might infix it deeply in our minds, That in christ, and for christ his Beloved Son, omni nos Benefits genere cumulare velit, etc. That it is his will, to lade us with all manner of benefits,
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but when we were sinners gave him to death to justifie us, how much more being now justified, will he with him give us freely all things also? Rom. 8. 32. The uses that we must make of this perfect reconciliation, brought upon us freely by Christ, are these two.
but when we were Sinners gave him to death to justify us, how much more being now justified, will he with him give us freely all things also? Rom. 8. 32. The uses that we must make of this perfect reconciliation, brought upon us freely by christ, Are these two.
that is, to seek his glory, by benefiting of men, and so we walk in the steps of the faith of our Father Abraham, Rom. 4. 11. and doe the works of Abraham, through full assurance that his Almighty power is able,
that is, to seek his glory, by benefiting of men, and so we walk in the steps of the faith of our Father Abraham, Rom. 4. 11. and doe the works of Abraham, through full assurance that his Almighty power is able,
and this loving care over us, procured by this perfect reconciliation, also will, without any bad meanes of ours, both keep away from us all hurtfull things,
and this loving care over us, procured by this perfect reconciliation, also will, without any bad means of ours, both keep away from us all hurtful things,
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saying, in strong assurance of free Justification, making us perfectly holy and righteous in the sight of God freely, That wee are perswaded (though some crosses doe crosse us) that neither tribulation, nor distresse,
saying, in strong assurance of free Justification, making us perfectly holy and righteous in the sighed of God freely, That we Are persuaded (though Some Crosses do cross us) that neither tribulation, nor distress,
and perfect reconciliation that is in Christ Iesus, Rom. 8. 35. Whereupon the Author to the Hebrewes, exhorteth after this manner, saying, Let your conversation bee without covetousnesse,
and perfect reconciliation that is in christ Iesus, Rom. 8. 35. Whereupon the Author to the Hebrews, exhorteth After this manner, saying, Let your Conversation be without covetousness,
and therefore to pray for, and expect at Gods hands summa & saluberrima, the principall and most profitable good things, in a strong confidence in this perfect reconciliation,
and Therefore to pray for, and expect At God's hands summa & saluberrima, the principal and most profitable good things, in a strong confidence in this perfect reconciliation,
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For feare not Abram (saith God) I am thy Buckler and exceeding great reward, Gen. 15. 1. Whereby wee have accesse by prayer unto God, and entrance to obtain with boldnesse and confidence through faith in Christ, perfectly Justifying us,
For Fear not Abram (Says God) I am thy Buckler and exceeding great reward, Gen. 15. 1. Whereby we have access by prayer unto God, and Entrance to obtain with boldness and confidence through faith in christ, perfectly Justifying us,
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But so farre as wee resign up our selves to assurance and affiance in this perfect reconciliation, we with Abraham, Isaac, Iacok, Ioseph, David, Daniel, & all the rest of Gods faithful children, that have beleeved and relyed upon this joyfull and well pleasing reconciliation, shall have, (as they had) both the very Best for us,
But so Far as we resign up our selves to assurance and affiance in this perfect reconciliation, we with Abraham, Isaac, Iacok, Ioseph, David, daniel, & all the rest of God's faithful children, that have believed and relied upon this joyful and well pleasing reconciliation, shall have, (as they had) both the very Best for us,
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therefore I have put my trust in the Lord God, that I may declare all thy works, Ps. 73. 28. That I may shew all thy praises, in the Gates of the Daughter of Zion and may rejoyce in thy reconciliation, prote•tion and salvation, Psal. 9. 14. And thus much of the first excellent benefit of the Gospel, brought upon us by free Justification;
Therefore I have put my trust in the Lord God, that I may declare all thy works, Ps. 73. 28. That I may show all thy praises, in the Gates of the Daughter of Zion and may rejoice in thy reconciliation, prote•tion and salvation, Psalm 9. 14. And thus much of the First excellent benefit of the Gospel, brought upon us by free Justification;
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what word of truth was that? namely, that by the blood of Christ yee are freely made righteous, accepted and adopted, vers. 4, 5, 6, 7. even the Gospel of joyfull newes of your salvation, wherein also after (mark the word after) yee beleeved, yee were sealed with the holy Spirit of promise:
what word of truth was that? namely, that by the blood of christ ye Are freely made righteous, accepted and adopted, vers. 4, 5, 6, 7. even the Gospel of joyful news of your salvation, wherein also After (mark the word After) ye believed, ye were sealed with the holy Spirit of promise:
thus purifying our hearts first to himselfe, by applying unto it Christs righteousnesse, so preparing and making us fit houses and Temples for himselfe to dwell in;
thus purifying our hearts First to himself, by applying unto it Christ righteousness, so preparing and making us fit houses and Temples for himself to dwell in;
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but how doth he glorifie Christ? By taking his things and shewing them unto us, Iohn 16. 14. whereby the holy Ghost by the preaching of the Gospel, shewing to his elect the excellency of Christs righteousnesse,
but how does he Glorify christ? By taking his things and showing them unto us, John 16. 14. whereby the holy Ghost by the preaching of the Gospel, showing to his elect the excellency of Christ righteousness,
and enabling them to receive the same by faith, and so to be spiritually and mystically clothed with it to glorifie Christ in this his righteousnesse, He enters in it,
and enabling them to receive the same by faith, and so to be spiritually and mystically clothed with it to Glorify christ in this his righteousness, He enters in it,
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and thereupon it comes to passe, that look how freely the righteousnesse of Christ is, by the preaching of the Gospel, bestowed upon them that feele their misery by sin, to justifie and heale them freely:
and thereupon it comes to pass, that look how freely the righteousness of christ is, by the preaching of the Gospel, bestowed upon them that feel their misery by since, to justify and heal them freely:
and therefore in the very preaching of free Iustification, whilst the Preacher is yet speaking, doth God use principally and especially to raine downe the holy Ghost upon the Hearers,
and Therefore in the very preaching of free Justification, while the Preacher is yet speaking, does God use principally and especially to rain down the holy Ghost upon the Hearers,
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how then? By hearing of faith, that is, free Justification preached, Gal. 3. 2. An evident example hereof is extant, Acts 10. 44. where we may see, that as Peter was preaching Christ,
how then? By hearing of faith, that is, free Justification preached, Gal. 3. 2. an evident Exampl hereof is extant, Acts 10. 44. where we may see, that as Peter was preaching christ,
Another notable example, besides many others in that book, is Acts 13. where likewise we may see, that when Paul had very powerfully preached the Resurrection of Christ,
another notable Exampl, beside many Others in that book, is Acts 13. where likewise we may see, that when Paul had very powerfully preached the Resurrection of christ,
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and eagerly pressing the maine fruit and benefit that comes thereof, namely, free justification, saying, Be it knowne unto you men and brethren, that by this man, is preached unto you, the forgivenesse of sinnes;
and eagerly pressing the main fruit and benefit that comes thereof, namely, free justification, saying, Be it known unto you men and brothers, that by this man, is preached unto you, the forgiveness of Sins;
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and lest we should conceive Gods forgivenesse to be a slight thing, not making the creature perfectly holy and righteous, like mans forgivenesse, He presently expounds what hee meanes by Gods forgivenesse,
and lest we should conceive God's forgiveness to be a slight thing, not making the creature perfectly holy and righteous, like men forgiveness, He presently expounds what he means by God's forgiveness,
saying, Even from all things, from which you could not be justified, that is, made perfectly righteous by the law of God, by him every one that beleeveth is justified;
saying, Even from all things, from which you could not be justified, that is, made perfectly righteous by the law of God, by him every one that Believeth is justified;
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And when there were some Jewes among them that marvelled, and wondered, and murmured against it, that they that had not laboured for it, should freely have the same righteousnesse equall with them that had laboured all day long, in the heat of the day, to get it:
And when there were Some Jews among them that marveled, and wondered, and murmured against it, that they that had not laboured for it, should freely have the same righteousness equal with them that had laboured all day long, in the heat of the day, to get it:
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That the Disciples hearts were filled with joy, and with the holy Ghost, vers. 51. And if any man here object, That these are extraordinary examples belonging only to the Primitive Church.
That the Disciples hearts were filled with joy, and with the holy Ghost, vers. 51. And if any man Here Object, That these Are extraordinary Examples belonging only to the Primitive Church.
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but not for the inward spirituall working of Justification, and raining downe of the holy Ghost upon Gods children, spiritually and invisibly to dwell in them:
but not for the inward spiritual working of Justification, and raining down of the holy Ghost upon God's children, spiritually and invisibly to dwell in them:
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as S. Paul testifies, 2 Cor. 3. 7, 8, 9, 10. proving thereby the glory of the Gospel, above the Law, saying, That although the ministration of death and condemnation, that is, the giving of the Law, was glorious, so that the children of Israel could not behold the face of Moses for the glory of his countenance, which glory was to be done away;
as S. Paul Testifies, 2 Cor. 3. 7, 8, 9, 10. proving thereby the glory of the Gospel, above the Law, saying, That although the ministration of death and condemnation, that is, the giving of the Law, was glorious, so that the children of Israel could not behold the face of Moses for the glory of his countenance, which glory was to be done away;
whereby (saith he) this ministration of righteousnesse doth exceed in glory. So that we see, that the preaching of free Justification is the administration or ministeriall giving, both of perfect righteousnesse,
whereby (Says he) this ministration of righteousness does exceed in glory. So that we see, that the preaching of free Justification is the administration or ministerial giving, both of perfect righteousness,
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but to glorifie the same, will goe in it, and with it, whithersoever it goes; filling the heart, where they two abide, with joy, and right zealous new obedience.
but to Glorify the same, will go in it, and with it, whithersoever it Goes; filling the heart, where they two abide, with joy, and right zealous new Obedience.
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but is mighty, and goes with a lively breath, breathing out no lesse than the holy Ghost upon the attentive and reverent Hearers of free Iustification, the only soulesaving,
but is mighty, and Goes with a lively breath, breathing out no less than the holy Ghost upon the attentive and reverend Hearers of free Justification, the only soulesaving,
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and they that heare it, namely, as the voice of the Sonne of God, shall live, Iohn 5. 25. surely, they must needs live when the voyce of Christ thus breathes the holy Ghost into them, to dwell in them.
and they that hear it, namely, as the voice of the Son of God, shall live, John 5. 25. surely, they must needs live when the voice of christ thus breathes the holy Ghost into them, to dwell in them.
But now concerning the excellency of this wonderfull gift brought upon us only by Free Iustification, who is able either of men or Angels to lay forth the glory of it? For is not the holy Ghost true,
But now Concerning the excellency of this wonderful gift brought upon us only by Free Justification, who is able either of men or Angels to lay forth the glory of it? For is not the holy Ghost true,
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and very God, that takes up our bodies & souls, to be his blessed Temples? Was it not this blessed Spirit, that wonderfully governed the Patriarks? Was it not he that inspired all the Prophets? as Peter testifieth saith, These holy Prophets spak as they were moved by the holy Ghost? 2 Pet. 1. 21. Was not his power wonderfully shewed,
and very God, that Takes up our bodies & Souls, to be his blessed Temples? Was it not this blessed Spirit, that wonderfully governed the Patriarchs? Was it not he that inspired all the prophets? as Peter Testifieth Says, These holy prophets spoke as they were moved by the holy Ghost? 2 Pet. 1. 21. Was not his power wonderfully showed,
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and was hee not a mighty worker, when he formed the humane nature of our Saviour Christ, to bee conceived and born of a pure Virgin? Shewing that where the holy Ghost worketh, there nothing is impossible? Is it not hee only that regenerateth a man,
and was he not a mighty worker, when he formed the humane nature of our Saviour christ, to be conceived and born of a pure Virgae? Showing that where the holy Ghost works, there nothing is impossible? Is it not he only that regenerateth a man,
and makes him a new born creature, both towards God by Iustification, and towards man by Sanctification? Or can any man worthily lay forth the glory of a new creature, by the holy Ghost? Are not his gifts excellent and marvellous, which hee worketh in whom hee will,
and makes him a new born creature, both towards God by Justification, and towards man by Sanctification? Or can any man worthily lay forth the glory of a new creature, by the holy Ghost? are not his Gifts excellent and marvellous, which he works in whom he will,
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and as he will? described, 1 Cor. 12. And finally must not Iustification, needs bee a glorious and wonderfull work that bringeth so wonderfull a benefit upon us? and can people heare,
and as he will? described, 1 Cor. 12. And finally must not Justification, needs be a glorious and wonderful work that brings so wonderful a benefit upon us? and can people hear,
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and glory of Free Iustification, to work the joyfull and violent receiving o••• by faith, that brings with it unseparably and unfallibly so precious a gift as the holy Ghost, to dwell in us, were not this sufficient? Is not the gift of the holy Ghost all in all?
and glory of Free Justification, to work the joyful and violent receiving o••• by faith, that brings with it unseparably and unfallibly so precious a gift as the holy Ghost, to dwell in us, were not this sufficient? Is not the gift of the holy Ghost all in all?
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The third excellent benefit of the Gospel wrought upon us by Free Iustification, is our wonderfull Vnion into Christ, whereby wee are by the power of the holy Ghost though mystically and spiritually,
The third excellent benefit of the Gospel wrought upon us by Free Justification, is our wonderful union into christ, whereby we Are by the power of the holy Ghost though mystically and spiritually,
For first the Word of God in that excellent prayer that Christ made for all the faithfull, Ioh. 17. 20, 21, 22, 23. saith thus, I pray not for these alone,
For First the Word of God in that excellent prayer that christ made for all the faithful, John 17. 20, 21, 22, 23. Says thus, I pray not for these alone,
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And the glory (saith hee) which thou hast given to me, I have given them (that by this meanes also they may discern the greatnesse of this Union) That they may be one, even as we are one;
And the glory (Says he) which thou hast given to me, I have given them (that by this means also they may discern the greatness of this union) That they may be one, even as we Are one;
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I in them, and thou in mee, that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
I in them, and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
than is here described? But to shew yet further, how true, reall, and substantiall this Union is, cleere is the testimony of Paul, Ephes. 5. 31. saying, For we are members of his body, of his flesh, and of his bones. Certainly nothing can bee more reall and substantiall, than such a Union.
than is Here described? But to show yet further, how true, real, and substantial this union is, clear is the testimony of Paul, Ephesians 5. 31. saying, For we Are members of his body, of his Flesh, and of his bones. Certainly nothing can be more real and substantial, than such a union.
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Whereupon learned Zanchius in that excellent Treatise upon Ephes. 5. 30. concerning the Union betwixt Christ and his Church, (reproving them that hold, that our Union is no otherwise true and reall,
Whereupon learned Zanchius in that excellent Treatise upon Ephesians 5. 30. Concerning the union betwixt christ and his Church, (reproving them that hold, that our union is not otherwise true and real,
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and consent of the Ancient Writers, namely, that Vnio nostricum Christo, & Christi nobiscum essentialis ac substantialis est, vera atque realis, That is, The Union of us with Christ,
and consent of the Ancient Writers, namely, that Union nostricum Christ, & Christ nobiscum essentialis ac Substantialis est, vera atque realis, That is, The union of us with christ,
and of Christ with us, is essentiall, and substantiall, true and reall. First substantiall (saith he) because the substances themselves of the flesh of Christ,
and of christ with us, is essential, and substantial, true and real. First substantial (Says he) Because the substances themselves of the Flesh of christ,
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But that we may dive more deeply into this most excellent glory of our Union into Christ, Let us mark that the holy Ghost, (which effectually sheweth the power of his God-head, in working this benefit upon us) to expresse the substantiallnesse,
But that we may dive more deeply into this most excellent glory of our union into christ, Let us mark that the holy Ghost, (which effectually shows the power of his Godhead, in working this benefit upon us) to express the substantiallnesse,
and reallnesse, and wonderfull closnesse of it, doth use six principall similitudes in the Word of God, to shew to our weak capacities the great glory of it, That (as S. Paul speaketh) passeth knowledge.
and reallnesse, and wonderful closnesse of it, does use six principal Similitudes in the Word of God, to show to our weak capacities the great glory of it, That (as S. Paul speaks) passes knowledge.
As S. Paul speaketh, Gal. 3. 27. saying, All yee that are baptized into Christ, (thereby sealing up unto you your Justification) have put on Christ, namely (as the originall Word imports) as a man puts on,
As S. Paul speaks, Gal. 3. 27. saying, All ye that Are baptised into christ, (thereby sealing up unto you your Justification) have put on christ, namely (as the original Word imports) as a man puts on,
that is, Where as the Apostle saith, that the Galathians have put on Christ, he meanes that they are so ingraffed into Christ, that before God they beare the name and person of Christ,
that is, Where as the Apostle Says, that the Galatians have put on christ, he means that they Are so Ingrafted into christ, that before God they bear the name and person of christ,
this is now bone of my bones, and flesh, of my flesh, shee shall bee called woman, or (as the Hebrew W•rd importes) a she-man, because she is taken out of man, Gen. 2. 23. which mystery S. Paul expounding in the fifth to the Ephes. saith thus of Christ, and his Church;
this is now bone of my bones, and Flesh, of my Flesh, she shall be called woman, or (as the Hebrew W•rd imports) a she-man, Because she is taken out of man, Gen. 2. 23. which mystery S. Paul expounding in the fifth to the Ephesians Says thus of christ, and his Church;
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This (saith he) is a great mysterie, for I speak concerning Christ and his Church, Ephes. 5. 30, 31. 32. Whereupon true and excellent is the testimonie of a noble man and Martyr in France, who writing of the dignity and excellency of a Christian man, sayth thus, By this spirituall bond o knot, the Christian man is made one with Christ, flesh of his flesh, and bone of his bone;
This (Says he) is a great mystery, for I speak Concerning christ and his Church, Ephesians 5. 30, 31. 32. Whereupon true and excellent is the testimony of a noble man and Martyr in France, who writing of the dignity and excellency of a Christian man, say thus, By this spiritual bound oh knot, the Christian man is made one with christ, Flesh of his Flesh, and bone of his bone;
Is not this wonderfull? And yet S. Paul not herewith content, shewes that the union betwixt Christ and every child of God, is more close and entire, than between husband and wife;
Is not this wonderful? And yet S. Paul not herewith content, shows that the Union betwixt christ and every child of God, is more close and entire, than between husband and wife;
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for (saith he) they are not only one flesh, But also He that is joyned to the Lord Christ is one spirit, 1 Cor. 6. 17. Which place Calvin expounding, saith thus:
for (Says he) they Are not only one Flesh, But also He that is joined to the Lord christ is one Spirit, 1 Cor. 6. 17. Which place calvin expounding, Says thus:
Hoc ideo adjecit ut doceret arctiorem esse conjunctionem Christi nobiscum, quàm viri cum uxore, that is, Hee therefore addeth these words, That he might teach us, that the union betwixt Christ and us, is closer and straighter, than betwixt husband and wife.
Hoc ideo adjecit ut doceret arctiorem esse conjunctionem Christ nobiscum, quàm viri cum uxore, that is, He Therefore adds these words, That he might teach us, that the Union betwixt christ and us, is closer and straighter, than betwixt husband and wife.
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And this similitude, if it were as well understood, as it is often expressed in the Scripture, wee should abound with more joy for the same, than we doe.
And this similitude, if it were as well understood, as it is often expressed in the Scripture, we should abound with more joy for the same, than we do.
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For (saith he) yee are the body of Christ, and members for your part, verse 27. Again, to the same, Cor. 6 15, 17. he saith thus, Know ye not that your bodies are the members of Christ? Nay more, But hee that is joyned to the Lord is one Spirit.
For (Says he) ye Are the body of christ, and members for your part, verse 27. Again, to the same, Cor. 6 15, 17. he Says thus, Know you not that your bodies Are the members of christ? Nay more, But he that is joined to the Lord is one Spirit.
What more perfect and more wonderfull union can there be, Than to be one spirit and one body with the Lord? Certainly (saith Zanchias) The union of the members with the head,
What more perfect and more wonderful Union can there be, Than to be one Spirit and one body with the Lord? Certainly (Says Zanchias) The Union of the members with the head,
Non satis fuit, homosieri, colaphis caedi, verùm & semet ipsum nobis commiscet, & non fide tantùm, verùm et reipsa nos suum efficit corpus, that is, It was not enough to become man, to be buffetted with fists;
Non satis fuit, homosieri, Colaphis Caedi, verùm & semet ipsum nobis commiscet, & non fide tantùm, verùm et Reipsa nos suum efficit corpus, that is, It was not enough to become man, to be buffeted with fists;
and say, this great work and union is wrought upon us, by the Sacrament of the body and blood of Christ, in that (say they) the bread becomes transubstantiated into the body and blood of Christ;
and say, this great work and Union is wrought upon us, by the Sacrament of the body and blood of christ, in that (say they) the bred becomes Transubstantiated into the body and blood of christ;
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and so wee eating the same, the body of Christ is mingled and united into one body with us:) yet it is well proved of the Learned Protestants to bee utterly false.
and so we eating the same, the body of christ is mingled and united into one body with us:) yet it is well proved of the Learned Protestants to be utterly false.
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Who yet notwithstanding, because he is true God, & hiîc exerit, and herein doth shew forth the power of his God-head, in thus wonderfully knitting and reall and substantiall uniting us into Christ:
Who yet notwithstanding, Because he is true God, & hiîc exerit, and herein does show forth the power of his Godhead, in thus wonderfully knitting and real and substantial uniting us into christ:
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Vnum Corpus sumus, & membra ex carna ejus, & ossibus ejus, & non tantùm hoc per charitatem fiamus, verùm & reipsa in illam misceamur carnem, that is, Wee are one body with him,
One Corpus sumus, & membra ex carna His, & ossibus His, & non tantùm hoc per charitatem fiamus, verùm & Reipsa in Illam misceamur Carnem, that is, we Are one body with him,
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Againe, in the same place, hee saith thus: Propterea semet ipsum nobis immiscuit, & suum in nos Corpus contemperavit, ut unum quid efficiamur; tanquam Corpus capiti coaptatum;
Again, in the same place, he Says thus: Propterea semet ipsum nobis immiscuit, & suum in nos Corpus contemperavit, ut Unum quid efficiamur; tanquam Corpus Capiti coaptatum;
Non solùm individuo societatis nexu nobis adhaeret, sed mirabili quadam Communione in unum corpus nobiscū coalescit indies magis & magis, donec unum penitus nobiscum fiat, That is Christ cleaveth unto us, not only by an unseparable knot of fellowship,
Non solùm Individuo societatis nexu nobis adhaeret, sed mirabili Quadam Communion in Unum corpus nobiscū coalescit indies magis & magis, donec Unum penitus nobiscum fiat, That is christ cleaveth unto us, not only by an unseparable knot of fellowship,
The fifth Similitude expressing this wonderfull union into Christ, is that we are as truly, with all the children of God, united and made one with Christ,
The fifth Similitude expressing this wonderful Union into christ, is that we Are as truly, with all the children of God, united and made one with christ,
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Whereupon Zanchius truly inferreth, saying thus, An non substantiali•er & realiter unitur cibus & potus illi, qui edit & bibit? &c. That is, is not the meat and drink substantially and really united to him that eateth and drinketh? Yes certainly,
Whereupon Zanchius truly infers, saying thus, an non substantiali•er & realiter unitur cibus & Potus illi, qui edit & bibit? etc. That is, is not the meat and drink substantially and really united to him that Eateth and Drinketh? Yes Certainly,
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Now that it is our Free Iustification that works and brings this glorious benefit to passe, upon us, Is most evident and plaine by S. Paul, Phil. 3. 8. where the Apostle saith thus:
Now that it is our Free Justification that works and brings this glorious benefit to pass, upon us, Is most evident and plain by S. Paul, Philip 3. 8. where the Apostle Says thus:
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And this also Beza witnesseth, plainly in his notes upon this place, saying thus: This is to be in Christ, to bee found not in a mans own righteousnesse,
And this also Beza Witnesseth, plainly in his notes upon this place, saying thus: This is to be in christ, to be found not in a men own righteousness,
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and then knits and unites us, as fit members, into his own selfe. The order also and naturall dependencie of these benefits upon one another confirme the same:
and then knits and unites us, as fit members, into his own self. The order also and natural dependency of these benefits upon one Another confirm the same:
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But when all our sins are abolished, and wee made perfectly holy and righteous, from all spot of sinne, in the sight of God, freely, Then the holy Ghost comes and dwells in us,
But when all our Sins Are abolished, and we made perfectly holy and righteous, from all spot of sin, in the sighed of God, freely, Then the holy Ghost comes and dwells in us,
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such a Bridegroome, must have condignam uxorem, non habentem rugam aut maculam (as we heard before) a Bride agreeable to himselfe not having to God-ward one spot or wrinkle, or any such thing, Ephes. 5. 27. For (say the learned Interpreters upon 1 Ioh. 3. 5.) In Christ (that is, in his body the Church) is no sin, For (say they) Non de Christi persona hic agit,
such a Bridegroom, must have condignam uxorem, non habentem rugam Or maculam (as we herd before) a Bride agreeable to himself not having to Godward one spot or wrinkle, or any such thing, Ephesians 5. 27. For (say the learned Interpreters upon 1 John 3. 5.) In christ (that is, in his body the Church) is no since, For (say they) Non de Christ persona hic agit,
And this is the ground whereupon Luther said, That since by his resurrection, Christ now raigneth, true Divinty teacheth, that there is no sinne in the Church any more, Seeing the body and members of Christ must needs be thus pure,
And this is the ground whereupon Luther said, That since by his resurrection, christ now Reigneth, true Divinity Teaches, that there is no sin in the Church any more, Seeing the body and members of christ must needs be thus pure,
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and wonderfully united & made one with Christ, here I say again, what tongue of men or Angels is able to lay forth the glory of the same? doth not this benefit farre passe the glory of Adam in Paradise before his fall? For there Adam might only ear of the Tree, figuring the Tree of life;
and wonderfully united & made one with christ, Here I say again, what tongue of men or Angels is able to lay forth the glory of the same? does not this benefit Far pass the glory of Adam in Paradise before his fallen? For there Adam might only ear of the Tree, figuring the Tree of life;
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Another place of Scripture confirming this is, Gal. 3. 16. compared with verse 29. where the Apostle applies this wonderfull union to the Galathians, after this manner;
another place of Scripture confirming this is, Gal. 3. 16. compared with verse 29. where the Apostle Applies this wonderful Union to the Galatians, After this manner;
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nam omnes in illo & Christi, & Christus sumus, that is, Concorporating us into himself, he makes us his members, that in him we also should be Christs,
nam omnes in illo & Christ, & Christus sumus, that is, Concorporating us into himself, he makes us his members, that in him we also should be Christ,
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from whence God said by the Prophet, touch not my Christs, and doe my Prophets no harme, Psal. 105. Again, Augustine as seeing and feeling the truth of this exceeding consolation speaks likewise very pathetically after this manner, saying, Ergo gratulemur fratres & agamus gratias, Nos non solum Christianos esse factos sed etiam Christum:
from whence God said by the Prophet, touch not my Christ, and do my prophets no harm, Psalm 105. Again, Augustine as seeing and feeling the truth of this exceeding consolation speaks likewise very pathetically After this manner, saying, Ergo gratulemur Brothers & agamus gratias, Nos non solum Christians esse factos sed etiam Christ:
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and wrangle against these testimonies of the learned Dispensers of Gods mysteries, by mis-understanding, and worse applying that saying of Christ, Matt. 24. That if we be so united into Christ, that wee also be Christ,
and wrangle against these testimonies of the learned Dispensers of God's Mysteres, by misunderstanding, and Worse applying that saying of christ, Matt. 24. That if we be so united into christ, that we also be christ,
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I answer, that in this saying of the Lord of wisdome, he gives us warning to take heed of those, that renting themselves from the true Christ, doe come in their own name,
I answer, that in this saying of the Lord of Wisdom, he gives us warning to take heed of those, that renting themselves from the true christ, do come in their own name,
But to embrace by faith this wonderfull union, is to be knit into the true Christ, who poures himselfe so richly and abundantly into us, That perceiving and understanding how gloriously we are united,
But to embrace by faith this wonderful Union, is to be knit into the true christ, who pours himself so richly and abundantly into us, That perceiving and understanding how gloriously we Are united,
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and by his spirit of Sanctification, eso wonderfully knit us into his own body, That he makes us happy and blessed only in his own selfe alone for ever, that we need not to hearken after any false Christ for more happinesse any other way.
and by his Spirit of Sanctification, eso wonderfully knit us into his own body, That he makes us happy and blessed only in his own self alone for ever, that we need not to harken After any false christ for more happiness any other Way.
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Why? Because to assure us, that hee doth communicate both himselfe, and all his riches unto us, he communicates also unto us, his very name, That as a wife (as Calvin saith) is intitled with the name of her husband;
Why? Because to assure us, that he does communicate both himself, and all his riches unto us, he communicates also unto us, his very name, That as a wife (as calvin Says) is entitled with the name of her husband;
And again, (saith he) In hoc verò sita est nostra consolatio, quod sicut Christus & pater unum sunt, ita & nos cum eo unum sumus, Vnde haec nominis communicatio (ita & Christus) that is, Herein consisteth our consolation, that as Christ and his Father are one,
And again, (Says he) In hoc verò sita est nostra consolatio, quod sicut Christus & pater Unum sunt, ita & nos cum eo Unum sumus, Vnde haec Nominis Communication (ita & Christus) that is, Herein Consisteth our consolation, that as christ and his Father Are one,
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so wee are one with him, from whence comes this communicating of name (so is Christ.) But the sweetnesse and comfort of this consolatior consisteth herein.
so we Are one with him, from whence comes this communicating of name (so is christ.) But the sweetness and Comfort of this consolatior Consisteth herein.
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yet not swarving hereby from the former doctrine, but a making of that which is generall to all, to bee thine own in particular, by applying it to thine own selfe in particular.
yet not swerving hereby from the former Doctrine, but a making of that which is general to all, to be thine own in particular, by applying it to thine own self in particular.
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For it cannot bee, but at his presence all these must needs vanish away; for Christ is everlasting Righteousnesse, everlasting Peace, Consolation, and Life:
For it cannot be, but At his presence all these must needs vanish away; for christ is everlasting Righteousness, everlasting Peace, Consolation, and Life:
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yea, by this unseparable union and conjunction, which is through faith, Christ, and I, (mark this particularity, I) are made as it were one body in spirit.
yea, by this unseparable Union and conjunction, which is through faith, christ, and I, (mark this particularity, I) Are made as it were one body in Spirit.
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Quare fides purè est docenda, &c. Wherefore faith must be purely taught, namely that thou art so entirely and neerly joyned unto Christ, that he and thou are made,
Quare fides purè est docenda, etc. Wherefore faith must be purely taught, namely that thou art so entirely and nearly joined unto christ, that he and thou Are made,
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The fourth excellent benefit of Free Iustification, is our most glorious adoption; whereby wee are made the true sonnes and daughters of the living God.
The fourth excellent benefit of Free Justification, is our most glorious adoption; whereby we Are made the true Sons and daughters of the living God.
Therefore doth S. Iohn say, As many as received him, (namely, to justifie them, by his blood and death,) To them he gave the prerogative or dignity to be the Sons of God, as verily and truly as ever they were the Sonnes and Daughters of their naturall Parents.
Therefore does S. John say, As many as received him, (namely, to justify them, by his blood and death,) To them he gave the prerogative or dignity to be the Sons of God, as verily and truly as ever they were the Sons and Daughters of their natural Parents.
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And because wee are Sonnes, God hath sent forth the Spirit of his Sonne into our hearts, to cry Abba Father, Gal. 4. 5, 9. also S. Iohn crying out in admiration of this great dignitie saith, Behold what love the Father hath shewed towards us, (that we, things of nothing, Psal. 144. 4.) Should be called the Sonnes of God! And now are we the Sonnes of God:
And Because we Are Sons, God hath sent forth the Spirit of his Son into our hearts, to cry Abba Father, Gal. 4. 5, 9. also S. John crying out in admiration of this great dignity Says, Behold what love the Father hath showed towards us, (that we, things of nothing, Psalm 144. 4.) Should be called the Sons of God! And now Are we the Sons of God:
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according to that saying of a learned Dispencer of the mysteries of the Gospel, which is this, If we bee Sonnes, then are wee justified in Gods sight, freed from sinne and indued with righteousness,
according to that saying of a learned Dispenser of the Mysteres of the Gospel, which is this, If we be Sons, then Are we justified in God's sighed, freed from sin and endued with righteousness,
and desti•ute of righteousness. Whereunto agreeable is also that saying of Pisca•o•, nemo fit haeres, &c. No man is made an heir of eternall salvation,
and desti•ute of righteousness. Whereunto agreeable is also that saying of Pisca•o•, nemo fit haeres, etc. No man is made an heir of Eternal salvation,
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and translated us into the kingdome of his deare Sonne, hath made us meet to be pratakers of the inheritance of the Saints in light, Coloss. 1. 12. 13. 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;
and translated us into the Kingdom of his deer Son, hath made us meet to be pratakers of the inheritance of the Saints in Light, Coloss. 1. 12. 13. Fifty and lastly, this free Justification is the only immediate cause and means of our final glorification, and of setting us in the right and assurance of Eternal lise. Therefore does the Apostle say;
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Whom God justifieth, them he glorifieth, Rom. 8. 30. Hence it is also 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:
Whom God Justifieth, them he Glorifieth, Rom. 8. 30. Hence it is also that he does call it the Justification of life, Rom. 5. 18. Because to the Enjoyers of it by faith, it does freely and undoubtedly bring life, and Eternal salvation:
but how? By righteousnesse, or through righteousnesse unto eternall life, through Iesus Christ our Lord, Rom. 5. 21. As if he should say, Grace indeed, doth infallibly bring eternall life,
but how? By righteousness, or through righteousness unto Eternal life, through Iesus christ our Lord, Rom. 5. 21. As if he should say, Grace indeed, does infallibly bring Eternal life,
For where righteousnesse is, there necessarily doth everlasting life goe withall, and also infinite other good things, even as where there is sinne, there is death;
For where righteousness is, there necessarily does everlasting life go withal, and also infinite other good things, even as where there is sin, there is death;
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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;
for righteousness is more than life, seeing it is the very root of life: Herewithal agree the modern Expositors saying thus, As sin cannot but bring forth death;
because Free Iustification only doth make us fit, or worthy, or sufficiently meet to be partakers of the inheritance of the Saints in light, by which only God hath delivered us, out of the power of darkness, and hath translated us into the kingdome of his deare Son, Colos. 1. 12. 13. For thus are we translated out of sinne into righteousness, out of Gods wrath into his wellpleased favour, out of cursednesse into blessednesse, out of death into life;
Because Free Justification only does make us fit, or worthy, or sufficiently meet to be partakers of the inheritance of the Saints in Light, by which only God hath Delivered us, out of the power of darkness, and hath translated us into the Kingdom of his deer Son, Colos 1. 12. 13. For thus Are we translated out of sin into righteousness, out of God's wrath into his wellpleased favour, out of cursedness into blessedness, out of death into life;
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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;
for when sin is taken away, in the place thereof comes righteousness; in the place of wrath, reconciliation, and grace, and free and wellpleased favour;
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THe third maine point, shewing the Majejestie 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;
THe third main point, showing the Majejestie and Utility of Justification is, That whereas the want or the ignorance of it, is the loss of all true peace, and joy in God;
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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,
If we know not assuredly that by this glory of Justification, all our Sins, which simply of themselves (as the Image of the devil) God so clotheth, Are quite and clean abolished from before him,
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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,
we cannot have, but rather do disannul that Peace and great joy unspeakable and glorious, That Justification by such perfect abolishing of all our Sins from before God,
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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:
For which the Gospel is expressly called joyful news from heaven; without which joy we Are not sure, that we Are Delivered out of the Kingdom of Satan, which is sin 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;
but by this joy the faithful soul, the true Bride of christ, may feel it self to be entered with christ into the Eride-Chamber, which is the Kingdom of heaven;
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 thou maist attaine so great righteousnesse,
And whosoever in these things serves christ, Are accepted unto God, and Are approved of men, Rom, 14. 17. 18. But if thou ask how thou Mayest attain so great righteousness,
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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,
as may bring such peace and joy? The Apostle Answers, That being justified, that is, freely made perfectly holy and righteous by faith, we Are so completely righteous,
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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 God and man;
but through faith only, obtaining true righteousness sufficiently, we have peace towards God, through our Lord Iesus christ, Rom. 5. 1. For seeing only Sins do breed displeasure between 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,
After that of ungodliness and Sinners, we Are made just, and righteous, from hence it must needs be, that forthwith true peace, does presently arise,
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and this peace, that is to say, quietnesse and tranquilli•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;
and this peace, that is to say, quietness and tranquilli•y of mind, and security of conscience which does pass all understanding, Philip 4. 7. and does breed in the hearts of the faithful, incredible and wonderful joy indeed;
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for when Christ is present, the Law may in no case rule, but must depart out of the conscience, and leave the bed, which is so straight, that it cannot hold two,
for when christ is present, the Law may in no case Rule, but must depart out of the conscience, and leave the Bed, which is so straight, that it cannot hold two,
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,
Let him only Reign in righteousness, in peace, in joy and life, that the conscience may sleep and repose it selse in christ the Bridegrooms bosom, without any feeling of the Law,
sin and death, for the fruits of the spirit are not only love, but also joy, &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.
since and death, for the fruits of the Spirit Are not only love, but also joy, etc. Gal. 5. 22. This is the voice of the Bridegroom and of the Bride, that is to say, sweet cogitations of christ, wholesome exhortations, pleasant Songs and Psalms, praises and thanksgiving, whereby the godly do instruct, stir up, and refresh themselves.
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Therefore God loveth not heavinesse and dulnesse of spirit, he hateth uncomsorrable doctrine, heavie and sorrowfull cogitations, and loveth cheerfull hearts:
Therefore God loves not heaviness and dulness of Spirit, he hates uncomsorrable Doctrine, heavy and sorrowful cogitations, and loves cheerful hearts:
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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,
yet forasmuch, as they cannot bring so much hurt, as christ, if we believe in him, brings power of abolishing them with profit and safety, Joy in the Lord ought always to have the First place with us,
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What garments are those? He hath covered me with the Robes of righteousness, he hath decked me, as a Bride tireth her selfe with her Iewells, Esay 61. 10. And hereupon saith Luther Beholdhow for this knowledge and benefit of Christ to come, the Saints of the Old Testament rejoyced more than we now doe,
What garments Are those? He hath covered me with the Robes of righteousness, he hath decked me, as a Bride tireth her self with her Jewels, Isaiah 61. 10. And hereupon Says Luther Beholdhow for this knowledge and benefit of christ to come, the Saints of the Old Testament rejoiced more than we now do,
for this is the proper office of an Apostle (and of a Minister of the Gospel) to set forth the glory and benefits of Christ, to the working of this joy;
for this is the proper office of an Apostle (and of a Minister of the Gospel) to Set forth the glory and benefits of christ, to the working of this joy;
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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 faith possesseth the heart, and the Gospel is so received indeed;
and Therefore does S. Paul define a Minister to be but an help to the peoples joy, 2 Cor. 1. 24. When such a rejoicing faith Possesses the heart, and the Gospel is so received indeed;
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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.
it being quiet from all Fear of displeasure, is merry and glad of so incomparable grace and Goodness of God, given unto it freely, and most abundantly, in christ.
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wherefore it is called joy, not in gold, silver, delights, singing, health, knowledge, wisedome, power, glory, friendship, favour, no nor in works, holinesse,
Wherefore it is called joy, not in gold, silver, delights, singing, health, knowledge, Wisdom, power, glory, friendship, favour, no nor in works, holiness,
for if there be any feare, or any griefe of conscience, it is a token that this passive righteousnesse, wherewith I am freely made perfectly holy and righteous, is withdrawne, that grace is hidden,
for if there be any Fear, or any grief of conscience, it is a token that this passive righteousness, wherewith I am freely made perfectly holy and righteous, is withdrawn, that grace is hidden,
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wherefore we must 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,
Wherefore we must fight against sadness and heaviness of Spirit, caused by the law, and give no place to the devil, who would, by the law, break up the bridechamber of christ,
and doth reduce people from their contentious, and dangerous by-paths, and doth rectifie their blinde legall zeales mentioned, Rom. 10. 3. declining to sundry Sects, and contentious opinions;
and does reduce people from their contentious, and dangerous bypaths, and does rectify their blind Legal zeals mentioned, Rom. 10. 3. declining to sundry Sects, and contentious opinions;
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and one Baptisme, Ephes. 4. 2. to 6. unto which they 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 away with self-deceiving and appearing zeales of God;
and one Baptism, Ephesians 4. 2. to 6. unto which they cannot be won, but by understanding the excellency of Free Justification, and how complete they Are made by it alone before God, Colos 2. 10. but will be carried away with Self-deceiving and appearing zeals of God;
but now zealously following the law of righteousnesse, even the works of Gods owne Law, Rom. 9. 31. 32. And secondly for end, ayming at the glory of God:
but now zealously following the law of righteousness, even the works of God's own Law, Rom. 9. 31. 32. And secondly for end, aiming At the glory of God:
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therefore they being ignorant of the righteousnesse of God, freely and compleatly wrought upon them by God, must needs goe about to establish their owne righteousnesse;
Therefore they being ignorant of the righteousness of God, freely and completely wrought upon them by God, must needs go about to establish their own righteousness;
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and full, and true doing of Gods will in free Iustification; then they desire by some notorious zealous good works, to out-passe the ordinary course and road-way of walking every man within the limits of his vocation, doing the duties of the same comfortably and faithfully to Gods glory, in winning and profiting his neighbours;
and full, and true doing of God's will in free Justification; then they desire by Some notorious zealous good works, to outpass the ordinary course and roadway of walking every man within the Limits of his vocation, doing the duties of the same comfortably and faithfully to God's glory, in winning and profiting his neighbours;
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hence commeth the painted zeale and holinesse of Anabaptists, little differing, in truth, from Papists, they do so stablish their owne righteousnesse of holy duties and works;
hence comes the painted zeal and holiness of Anabaptists, little differing, in truth, from Papists, they do so establish their own righteousness of holy duties and works;
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but that encroaching and returning neere to Judaisme, they keep themselves closer (as they think) to the Morall Law of performing universall obedience to all Gods Commandements;
but that encroaching and returning near to Judaism, they keep themselves closer (as they think) to the Moral Law of performing universal Obedience to all God's commandments;
and so likewise of all other Sects and Religions, and of all other Ape-Saints, and Peacock-Christians (as Luther truly calleth them) whatsoever being ignorant of free Iustification. But when they come, by true faith, to see rightly into free Iustification, how utterly their sins, by the imputation of Christs perfect righteousnesse, are freely abolished out of Gods sight,
and so likewise of all other Sects and Religions, and of all other Ape-Saints, and Peacock-Christians (as Luther truly calls them) whatsoever being ignorant of free Justification. But when they come, by true faith, to see rightly into free Justification, how utterly their Sins, by the imputation of Christ perfect righteousness, Are freely abolished out of God's sighed,
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and how perfectly and compleatly holy and righteous they are made freely without works, and what a full entrance there is hereby into the full favour of God, peace,
and how perfectly and completely holy and righteous they Are made freely without works, and what a full Entrance there is hereby into the full favour of God, peace,
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then they begin to say, Here are the words of eternall life, and whither shall we goe? then they begin to see, that God hath placed them in their vocations,
then they begin to say, Here Are the words of Eternal life, and whither shall we go? then they begin to see, that God hath placed them in their vocations,
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And thus they serve God in spirit and truth of faith, when all the world runneth awhoring after their owne inventions, both of falsesupposed true worships,
And thus they serve God in Spirit and truth of faith, when all the world Runneth awhoring After their own Inventions, both of falsesupposed true worships,
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so deeply rooted, and inwardly infecting the heart, that if the heart be not seisoned with some feeling of the worth of the heavenly riches, the naturall man, in the dead Faith, is violently carried, upon the least occasion,
so deeply rooted, and inwardly infecting the heart, that if the heart be not seisoned with Some feeling of the worth of the heavenly riches, the natural man, in the dead Faith, is violently carried, upon the least occasion,
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for a little lucre, not only to break all lawes, both of God and man, but also to betray himselfe, his soule, his neighbour, King, and countrey, and what not,
for a little lucre, not only to break all laws, both of God and man, but also to betray himself, his soul, his neighbour, King, and country, and what not,
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and then have effectually the heigth, depth, length and breadth of the inestimable riches (Ephes. 3. 8.) and glorious treasures of free Iustification by Christ opened unto them;
and then have effectually the heighth, depth, length and breadth of the inestimable riches (Ephesians 3. 8.) and glorious treasures of free Justification by christ opened unto them;
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and cleere paterne for any man that is wise to look into, is Paul, who when he came in truth to taste of these unsearchable riches of free Iustification, then he began to cry out:
and clear pattern for any man that is wise to look into, is Paul, who when he Come in truth to taste of these unsearchable riches of free Justification, then he began to cry out:
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The sixth and maine point shewing the majesty and utility of this benefit of •ustification, is, That the true joyfull knowledge of the same is the only powerfull meanes to regenerate, quicken,
The sixth and main point showing the majesty and utility of this benefit of •ustification, is, That the true joyful knowledge of the same is the only powerful means to regenerate, quicken,
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and thus it is Gods holy fire that enflameth his people with right thankfull zeale of Gods glory, in carefull and diligent walking in all Gods Commandements, by willing, cheerfull and ready practising of all duties of love, both towards God and our Neighbours;
and thus it is God's holy fire that inflameth his people with right thankful zeal of God's glory, in careful and diligent walking in all God's commandments, by willing, cheerful and ready practising of all duties of love, both towards God and our Neighbours;
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and so making it manifest, that Justification and Sanctification are inseparable companions that goe infallibly together, making every true Beleever a double Saint,
and so making it manifest, that Justification and Sanctification Are inseparable Sodales that go infallibly together, making every true Believer a double Saint,
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but thus to be distinguished. 1 By Justification, which serveth to make him a true Saint only in the eies of God two wayes. 1 Because Christs blood washing away and abolishing all his sins, he hath this property of a true Saint, that he is clean from all his sins in the sight of God, 1 Iohn 1. 7. 2 Because being clothed,
but thus to be distinguished. 1 By Justification, which serves to make him a true Saint only in the eyes of God two ways. 1 Because Christ blood washing away and abolishing all his Sins, he hath this property of a true Saint, that he is clean from all his Sins in the sighed of God, 1 John 1. 7. 2 Because being clothed,
and passively formed with Christs righteousnes, he hath the second property of a true Saint, that he is perfectly holy and righteous in the sight of God, Rom. 5. 19. 2 By Sanctification, which serveth to make him a true Saint to the eyes of men,
and passively formed with Christ righteousness, he hath the second property of a true Saint, that he is perfectly holy and righteous in the sighed of God, Rom. 5. 19. 2 By Sanctification, which serves to make him a true Saint to the eyes of men,
2 By walking, though not perfectly, yet sincerely and zealously in all Gods Commandements, Psal. 18. 22. So Zachary & Elizabeth his wife being both just before God, by free Justification, walked in all the Commandements of God, without reproofe declaratively to man-ward.
2 By walking, though not perfectly, yet sincerely and zealously in all God's commandments, Psalm 18. 22. So Zachary & Elizabeth his wife being both just before God, by free Justification, walked in all the commandments of God, without reproof declaratively to manward.
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2. Therefore our Justification is perfect, that is, making us, to Gods eyes, cleare as the Sun, Cant. 6. 9. but Sanctification is unperfect, making us, to the night of this world, faire as the Moon, Cant. 6. 9. 3. Our Justification is perceived by faith only;
2. Therefore our Justification is perfect, that is, making us, to God's eyes, clear as the Sun, Cant 6. 9. but Sanctification is unperfect, making us, to the night of this world, fair as the Moon, Cant 6. 9. 3. Our Justification is perceived by faith only;
Sanctification is dignified of Justification, Heb. 11. 4. 6. Justification is meerly passive to us, and freely given of God, and is the sole glory of Christ:
Sanctification is dignified of Justification, Hebrew 11. 4. 6. Justification is merely passive to us, and freely given of God, and is the sole glory of christ:
Sanctification is active, and rendred to God in way of thankfulnesse, and is the glory of man, Rom. 4. 2. 7. Justification is the cause of Sanctification;
Sanctification is active, and rendered to God in Way of thankfulness, and is the glory of man, Rom. 4. 2. 7. Justification is the cause of Sanctification;
10. God leaveth our Sanctification so imperfect in this life, that all our rejoycing, and joy unspeakable and glorious may be in Justification, Rom. 14. 17.
10. God Leaveth our Sanctification so imperfect in this life, that all our rejoicing, and joy unspeakable and glorious may be in Justification, Rom. 14. 17.
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For first, that Justification worketh in us the true love of God, is plainly testified by Christ himselfe, Luke 7. 47. saying, to whom a little is forgiven, he doth love but a little: but to whom (being a great debtor) much is forgiven (especially with such a forgivenesse as Gods is, wherein a greater over-plus of riches is also given him to make him sully rich) he doth love much.
For First, that Justification works in us the true love of God, is plainly testified by christ himself, Lycia 7. 47. saying, to whom a little is forgiven, he does love but a little: but to whom (being a great debtor) much is forgiven (especially with such a forgiveness as God's is, wherein a greater overplus of riches is also given him to make him sully rich) he does love much.
For no man is righteous, but he that hath a true feeling of his sinnes; neither except hee feele them with a true touch, can he else embrace this righteousnesse:
For no man is righteous, but he that hath a true feeling of his Sins; neither except he feel them with a true touch, can he Else embrace this righteousness:
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how great was her repentance? for what meant her abundant tears? what meant the often kissing of his feet? what meant her pretious ointment? but that she acknowledged, she had been a grievous sinner,
how great was her Repentance? for what meant her abundant tears? what meant the often kissing of his feet? what meant her precious ointment? but that she acknowledged, she had been a grievous sinner,
and pressed with a great burthen of damnation? And now she embraced the mercy of God so much the more ardently, by how much she acknowledged her need thereof to be the greater;
and pressed with a great burden of damnation? And now she embraced the mercy of God so much the more ardently, by how much she acknowledged her need thereof to be the greater;
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Hence through love and admiration, or through admirable love, doth the Prophet cry out, saying, Who is a God like unto thee, that takest away iniquity,
Hence through love and admiration, or through admirable love, does the Prophet cry out, saying, Who is a God like unto thee, that Takest away iniquity,
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and dost cast all our sinnes into the bottome of the sea? Micah 7. 18. 19. For every one, by how much the more he feeleth this rich forgivenesse of his sins,
and dost cast all our Sins into the bottom of the sea? micah 7. 18. 19. For every one, by how much the more he feeleth this rich forgiveness of his Sins,
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and in thankfull zeale of Gods glory cheerfully to obey him, Is testified plainly by David, saying, For with thee there is propitiation, mercy, or forgivenesse; yea and plentifull redemption;
and in thankful zeal of God's glory cheerfully to obey him, Is testified plainly by David, saying, For with thee there is propitiation, mercy, or forgiveness; yea and plentiful redemption;
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and therefore to obey him? this David in another place testifieth, where he saith, Knit my heart unto thee (the only bond whereof is Free Iustification) that I may feare thy name, Psalm.
and Therefore to obey him? this David in Another place Testifieth, where he Says, Knit my heart unto thee (the only bound whereof is Free Justification) that I may Fear thy name, Psalm.
86. 11. The mighty force whereof to guide and make a man to walk in the wayes of godlinesse, hee testifieth in another place by his own experience, saying, Thy loving kindnesse is ever before mine eyes;
86. 11. The mighty force whereof to guide and make a man to walk in the ways of godliness, he Testifieth in Another place by his own experience, saying, Thy loving kindness is ever before mine eyes;
Thus the true feare of God, the true worship of God, true reverence, yea, the true knowledge of God, doth rest wholy upon this Grace, That we are confident that God by Christs justifying us, is reconciled and made favourable unto us:
Thus the true Fear of God, the true worship of God, true Reverence, yea, the true knowledge of God, does rest wholly upon this Grace, That we Are confident that God by Christ justifying us, is reconciled and made favourable unto us:
Whereupon elsewhere saith he, I think and teach that it is a pernicious kind of teaching by which men are taught to repent, by beholding the punishments of sin and the rewards.
Whereupon elsewhere Says he, I think and teach that it is a pernicious kind of teaching by which men Are taught to Repent, by beholding the punishments of since and the rewards.
Nay, rather by these endeavours of good works they hide it, and are content that they have given some satisfaction and content to that wicked opinion of works;
Nay, rather by these endeavours of good works they hide it, and Are content that they have given Some satisfaction and content to that wicked opinion of works;
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Indeed, I grant that those grosse and hardned wicked ones, which, as yet, have no touch of conscience, ought with those terrors as unruly servants, to be constrained to repentance;
Indeed, I grant that those gross and hardened wicked ones, which, as yet, have no touch of conscience, ought with those terrors as unruly Servants, to be constrained to Repentance;
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But where there is a touch and feeling of conscience, there they are to be instructed, that first they begin at Christ, that truly believing and apprehending his rich mercy of Free Iustifying them, then may change their lives.
But where there is a touch and feeling of conscience, there they Are to be instructed, that First they begin At christ, that truly believing and apprehending his rich mercy of Free Justifying them, then may change their lives.
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and yet to require works withall here, (except the Ministers of Christ be faithfull and wise Disposers of the mysteries of •od, rightly dividing the word of truth) faith and works are by and by confounded;
and yet to require works withal Here, (except the Ministers of christ be faithful and wise Disposers of the Mysteres of •od, rightly dividing the word of truth) faith and works Are by and by confounded;
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First, unto secure ones, and to the proud seeming-humble ones, that have the least opinion of their own holinesse and sanctity must the Law be brought forth, not vailed as Moses spake it, that is, mitigated, which makes hypocrites:
First, unto secure ones, and to the proud seeming-humble ones, that have the least opinion of their own holiness and sanctity must the Law be brought forth, not veiled as Moses spoke it, that is, mitigated, which makes Hypocrites:
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but as God spake it, that is, in the spirituall Majesty of it, that people may feel it to be the hammer of death, the thundring of Hell, the lightning of Gods justice & wrath, beating to powder the obstinate & sensless hypocrites, to terrifie and rend in pieces the beast;
but as God spoke it, that is, in the spiritual Majesty of it, that people may feel it to be the hammer of death, the thundering of Hell, the lightning of God's Justice & wrath, beating to powder the obstinate & senseless Hypocrites, to terrify and rend in Pieces the beast;
which is called the opinion of ones own righteousness, that they may see, that that way, they are altogether wretched, & miserable, & poor, and blind, and naked.
which is called the opinion of ones own righteousness, that they may see, that that Way, they Are altogether wretched, & miserable, & poor, and blind, and naked.
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Then secondly, being touched and terrified in conscience, must follow onely and meetly Free Iusti•ication, without any consideration, respect or remembrance of works,
Then secondly, being touched and terrified in conscience, must follow only and meetly Free Iusti•ication, without any consideration, respect or remembrance of works,
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By this meanes therefore the soule through faith only, without works believing in the Word of God, is justified, sanctified, pacified, delivered, & replenished with all goodnesse;
By this means Therefore the soul through faith only, without works believing in the Word of God, is justified, sanctified, pacified, Delivered, & replenished with all Goodness;
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For such as the Word is, as namely this, The blood of Iesus Christ the Sonne of God, doth make us cleane from all sin, 1 Ioh. 1. 7. Such becommeth the soule, made by force of the Word:
For such as the Word is, as namely this, The blood of Iesus christ the Son of God, does make us clean from all since, 1 John 1. 7. Such becomes the soul, made by force of the Word:
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Wherefore who is able to value the royalty of this marriage accordingly? who is able to comptehend the glorious riches of this grace? This I say must be,
Wherefore who is able to valve the royalty of this marriage accordingly? who is able to comptehend the glorious riches of this grace? This I say must be,
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But, where this rich and loving husband, Christ, takes unto wise this poore and wicked Harlot, redeeming her from all evills, laying all her sins upon his own shoulders;
But, where this rich and loving husband, christ, Takes unto wise this poor and wicked Harlot, redeeming her from all evils, laying all her Sins upon his own shoulders;
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whereby they are swallowed up in him, as darknesse is swallowed up in the Sun-beames, Esay 44. 22. For it behoveth that all sin be swallowed up at the very sight of Christ, cloathing and enrobing her with his own righteousnesse,
whereby they Are swallowed up in him, as darkness is swallowed up in the Sunbeam, Isaiah 44. 22. For it behooveth that all since be swallowed up At the very sighed of christ, clothing and enrobing her with his own righteousness,
Whose hearts, hearing these things, will not melt for very joy, and wax ravished for very love of Christ, having received so great consolation? To the which love he can never possibly attaine by any Lawes or works at all.
Whose hearts, hearing these things, will not melt for very joy, and wax ravished for very love of christ, having received so great consolation? To the which love he can never possibly attain by any Laws or works At all.
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and cheerfully to walk in all the holy duties of all his Commandements. Thus is Justification, making us perfectly holy and righteous freely, in the sight of God,
and cheerfully to walk in all the holy duties of all his commandments. Thus is Justification, making us perfectly holy and righteous freely, in the sighed of God,
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and works safely taught, and not confounded the one with the other, but both in their due bounds powerfully stablished; works thereby joyfully flowing forth.
and works safely taught, and not confounded the one with the other, but both in their due bounds powerfully established; works thereby joyfully flowing forth.
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Yea, as soone as thou feelest, by true saith, this bountisulnesse and love of God towards men, not through works of righteousnesse which we have done, Tit. 3. 4. thou canst not in this case be idle;
Yea, as soon as thou Feel, by true Says, this bountisulnesse and love of God towards men, not through works of righteousness which we have done, Tit. 3. 4. thou Canst not in this case be idle;
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whether they bee contemptible or noble, small or great, thou shalt count them a like. But first of all it shall be thy desire, that this blessed knowledge of God,
whither they be contemptible or noble, small or great, thou shalt count them a like. But First of all it shall be thy desire, that this blessed knowledge of God,
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Whereupon by and by thy love will shew it selfe, and will assay all meanes to make this truth of Salvation manifest unto all, rejecting and condemning whatsoever others either-teach or say, that agreeth not with this truth:
Whereupon by and by thy love will show it self, and will assay all means to make this truth of Salvation manifest unto all, rejecting and condemning whatsoever Others either-teach or say, that agreeth not with this truth:
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whereby it will come to passe that Satan and the World, which heare nothing so unwillingly as this truth, will rise against thee with all their might, will by and by trouble thee:
whereby it will come to pass that Satan and the World, which hear nothing so unwillingly as this truth, will rise against thee with all their might, will by and by trouble thee:
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and particular of our places, against all the oppositions of the whole world: doing the duties of the same with courage, boldnesse and constaney, whatsoever come of it.
and particular of our places, against all the oppositions of the Whole world: doing the duties of the same with courage, boldness and Constantine, whatsoever come of it.
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The reason and ground of which trust and courage is expressed by S. Paul in Rom. 8. 32. saying, If when we were sinners, God spared not his Son, but gave him for us all to death, to justifie us;
The reason and ground of which trust and courage is expressed by S. Paul in Rom. 8. 32. saying, If when we were Sinners, God spared not his Son, but gave him for us all to death, to justify us;
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For the cause that bringeth all evill upon us, and keepeth away good things from us, is sinne, saith the Prophet Ierem. 5. 25. But if our sinnes be by the blood of Christ so utterly abolished, that we are cleane in his sight from all sinne, 1 Ioh. 1. 7. then what is there, left to bring any evill upon us,
For the cause that brings all evil upon us, and Keepeth away good things from us, is sin, Says the Prophet Jeremiah 5. 25. But if our Sins be by the blood of christ so utterly abolished, that we Are clean in his sighed from all sin, 1 John 1. 7. then what is there, left to bring any evil upon us,
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and the only thing that hideth his face from us, that he will not heare, is sin, Isa. 59. 2. If the Lamb of God have taken away our sins, & separated them away from us, as far as the East is from the West before God, what is there to separate between us and our God, that either his arme should be shortened that hee will not help,
and the only thing that Hideth his face from us, that he will not hear, is since, Isaiah 59. 2. If the Lamb of God have taken away our Sins, & separated them away from us, as Far as the East is from the West before God, what is there to separate between us and our God, that either his arm should be shortened that he will not help,
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for the righteous Lord loveth the righteous, especially, such as are not imaginarily, but (reipsa) in very deed made righteous with so pretious a righteousness,
for the righteous Lord loves the righteous, especially, such as Are not imaginarily, but (Reipsa) in very deed made righteous with so precious a righteousness,
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may wee not then boldly say, That God is on our side? But saith the Apostle, seeing God by this Justification is on our side, who can bee against us? being now made righteous, will he forsake thee? will he which of unrighteous, made thee righteous,
may we not then boldly say, That God is on our side? But Says the Apostle, seeing God by this Justification is on our side, who can be against us? being now made righteous, will he forsake thee? will he which of unrighteous, made thee righteous,
now leave and forsake thee, being righteous? Surely the righteous man (not righteous before God by his sanctification, which out of Justification, is as a menstruous cloath,
now leave and forsake thee, being righteous? Surely the righteous man (not righteous before God by his sanctification, which out of Justification, is as a menstruous cloth,
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and make all things to work together for the best unto him) Psal. 112. 7. I might instance, not in the examples of Abraham, or of David, so mightily delivered from Saul, nor of Daniel delivered from the Lions, nor of the three Children of Israel cast into the hot fiery Oven,
and make all things to work together for the best unto him) Psalm 112. 7. I might instance, not in the Examples of Abraham, or of David, so mightily Delivered from Saul, nor of daniel Delivered from the Lions, nor of the three Children of Israel cast into the hight fiery Oven,
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and such like antient examples, whereof the eleventh to the Hebrewes, is a sufficient Catologue: but I may instance in two notable Examples of our time: As,
and such like ancient Examples, whereof the eleventh to the Hebrews, is a sufficient Catalogue: but I may instance in two notable Examples of our time: As,
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who setting forth the Article of Free Iustification, to bee learned of her people, as the first and chiefest Article of their salvation, testifying thereby her own safety,
who setting forth the Article of Free Justification, to be learned of her people, as the First and chiefest Article of their salvation, testifying thereby her own safety,
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how safe was shee preserved from a number of most dangerous Treasons? and how couragiously and invincibly did shee stand against all her enimies round about her? The other Example, is that notable Example raised up of God, to produce this Doctrine into the cleer light from the darknesse of Popery, under which it had a long time been hid,
how safe was she preserved from a number of most dangerous Treasons? and how courageously and invincibly did she stand against all her enemies round about her? The other Exampl, is that notable Exampl raised up of God, to produce this Doctrine into the clear Light from the darkness of Popery, under which it had a long time been hid,
even Luther, who going up to the Counsell at Wormes to maintaine the same, when it was told him that the multitude of his enimies would surely oppresse and burn him,
even Luther, who going up to the Counsel At Worms to maintain the same, when it was told him that the multitude of his enemies would surely oppress and burn him,
His answer was, that hee was resolved since hee was sent for, to enter Wormes in the name of our Lord Iesus Christ, although he knew there were so many Divels to resist him,
His answer was, that he was resolved since he was sent for, to enter Worms in the name of our Lord Iesus christ, although he knew there were so many Devils to resist him,
as there are Tiles to cover the Houses at Wormes: and so courageously standing against all his enimies, which were almost the whole world, both of high and low degree, hee went away safely, more than Conquerour against them all.
as there Are Tiles to cover the Houses At Worms: and so courageously standing against all his enemies, which were almost the Whole world, both of high and low degree, he went away safely, more than Conqueror against them all.
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But they that are justified by the word of Christ, of whom Christ said, Now are you clean, through the word which I have spoken unto you, Ioh. 15. 3. yea,
But they that Are justified by the word of christ, of whom christ said, Now Are you clean, through the word which I have spoken unto you, John 15. 3. yea,
Hereupon commeth trust and confidence in him, hereby wee know that wee receive all things at his hands; (and that our times are in his hands, Psal. 31. 15.) and look for all as well spirituall, as corporall things from him.
Hereupon comes trust and confidence in him, hereby we know that we receive all things At his hands; (and that our times Are in his hands, Psalm 31. 15.) and look for all as well spiritual, as corporal things from him.
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Reason (at the least contrary appearance) cannot attaine unto them; for it endeavoureth to obtaine God by her own strength and holinesse: But that endeavour is vaine:
Reason (At the least contrary appearance) cannot attain unto them; for it endeavoureth to obtain God by her own strength and holiness: But that endeavour is vain:
before whom our hearts hereby condemne us not, and then have we boldnesse towards God, 1 Ioh. 3. 21. But where this faith (that wee are freely made righteous) is not, there can be nothing but feare, trembling, horrour and sadnesse,
before whom our hearts hereby condemn us not, and then have we boldness towards God, 1 John 3. 21. But where this faith (that we Are freely made righteous) is not, there can be nothing but Fear, trembling, horror and sadness,
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or else at the most, a secret, slavish flattery towards him, as it is said in the Psalme of hypocrites, thy flatter him with their mouth. The cause whereof, is,
or Else At the most, a secret, slavish flattery towards him, as it is said in the Psalm of Hypocrites, thy flatter him with their Mouth. The cause whereof, is,
which when they have obtained, then they begin to rejoyce in the Lord: and being delivered from remorse of conscience, they are full of boldnesse, trust and confidence;
which when they have obtained, then they begin to rejoice in the Lord: and being Delivered from remorse of conscience, they Are full of boldness, trust and confidence;
which doth so embolden the heart of the true Believer, that trusting to have God on his side, he is not afraid to oppose himselfe alone against all creatures, Being perswaded, that neither death,
which does so embolden the heart of the true Believer, that trusting to have God on his side, he is not afraid to oppose himself alone against all creatures, Being persuaded, that neither death,
nor any creature, can separate him from the love of God, which is in Christ Iesus, Rom. 8. 38. 39. Thus the word of Christ by which we are now cleane, Ioh. 15. 3. that is, which justifieth us, by the righteousnesse of Christ is the onely thing which bringeth us to the Father.
nor any creature, can separate him from the love of God, which is in christ Iesus, Rom. 8. 38. 39. Thus the word of christ by which we Are now clean, John 15. 3. that is, which Justifieth us, by the righteousness of christ is the only thing which brings us to the Father.
If God shew unto me so great benefits and favour in his beloved Sonne, that he suffereth him to bestow all things upon me, I also will doe the like againe,
If God show unto me so great benefits and favour in his Beloved Son, that he suffers him to bestow all things upon me, I also will do the like again,
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For if a man feele in his heart a sweetnesse in this promise of God, That the blood of Iesus Christ, the Sonne of God, doth make him cleane from all sinne, and so is undoubtedly perswaded that he is of the company of them, whom Christ hath made to himselfe a glorious Church, not having spot, or wrinkle of sinne,
For if a man feel in his heart a sweetness in this promise of God, That the blood of Iesus christ, the Son of God, does make him clean from all sin, and so is undoubtedly persuaded that he is of the company of them, whom christ hath made to himself a glorious Church, not having spot, or wrinkle of sin,
for that the bountifulnesse and goodnesse of Christ hath replenished his heart with sweetnesse and love, that it is a pleasure and joy unto him to doe good unto his neighbour:
for that the bountifulness and Goodness of christ hath replenished his heart with sweetness and love, that it is a pleasure and joy unto him to do good unto his neighbour:
Iustification is like the fire, so that he that is not zealous in holinesse and righteousnesse by Sanctification, it is to be feared, that he never had the fire in his brest of Iustification; or letteth the fire goe out, by forgetting,
Justification is like the fire, so that he that is not zealous in holiness and righteousness by Sanctification, it is to be feared, that he never had the fire in his breast of Justification; or lets the fire go out, by forgetting,
as Peter saith, that hee was purged from his old sinnes, 2 Pet. 1. 9. And that the knowledge of Free Iustification is that which regenerateth and sanctifieth us, Is not only manifest by the doctrine taught in the first,
as Peter Says, that he was purged from his old Sins, 2 Pet. 1. 9. And that the knowledge of Free Justification is that which regenerateth and Sanctifieth us, Is not only manifest by the Doctrine taught in the First,
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and afterward he createth a new heart in us, bringeth forth new motions, and giveth unto us that assurance whereby we are perswaded, that we please the father for his sake:
and afterwards he Createth a new heart in us, brings forth new motions, and gives unto us that assurance whereby we Are persuaded, that we please the father for his sake:
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but if we call unto people for Sanctification, zeale, and works, the fruits of the same, only with legall terrours, not putting under the fire of Iustification, we shall either but little move them,
but if we call unto people for Sanctification, zeal, and works, the fruits of the same, only with Legal terrors, not putting under the fire of Justification, we shall either but little move them,
and maketh us hot indeed, and zealous to good works, Tit. 2. 14. Againe, how inseparably Justification, as the cause, and Sanctification as the effect, goe both together, may be represented by this Similitude.
and makes us hight indeed, and zealous to good works, Tit. 2. 14. Again, how inseparably Justification, as the cause, and Sanctification as the Effect, go both together, may be represented by this Similitude.
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So we being wrapped, by the mighty power of Gods imputation, in the righteousnesse of Christ, it doth not only take away the stink of sin, Ioel 2. 20. from the no strils of God but also maketh us, by little and little, to leave this corruption,
So we being wrapped, by the mighty power of God's imputation, in the righteousness of christ, it does not only take away the stink of since, Joel 2. 20. from the no strils of God but also makes us, by little and little, to leave this corruption,
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the love of righteousnesse saith, The Law of thy mouth is dearer unto me, than thousands of gold and silver: the doing of the Law saith, I have sworne, and am stedfastly purposed to keep thy righteous Lawes.
the love of righteousness Says, The Law of thy Mouth is Dearer unto me, than thousands of gold and silver: the doing of the Law Says, I have sworn, and am steadfastly purposed to keep thy righteous Laws.
This is the liberty wherein Paul also testifieth wee are made free, saying, Stand fast in the liberty wherein Christ hath made us free, Gal. 5. 1. He speaketh not of a civill liberty, much lesse of a carnall and fleshly liberty, whereby people of the world will doe what they list;
This is the liberty wherein Paul also Testifieth we Are made free, saying, Stand fast in the liberty wherein christ hath made us free, Gal. 5. 1. He speaks not of a civil liberty, much less of a carnal and fleshly liberty, whereby people of the world will do what they list;
sin, death, Gods displeasure, and briefly the serpent himselfe, with his head and whose power; and in the stead thereof it placeth righteousnesse, peace, everlasting life, and all goodnesse.
since, death, God's displeasure, and briefly the serpent himself, with his head and whose power; and in the stead thereof it places righteousness, peace, everlasting life, and all Goodness.
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First to God-ward by putting on, by faith, Christs innocency, his righteousnesse, his wisedome, his power, his saving-health, his life, and his spirit.
First to Godward by putting on, by faith, Christ innocency, his righteousness, his Wisdom, his power, his Saving-health, his life, and his Spirit.
Thus is Adams old coat cast off and abolished before God, and we apparelled with remission of sins, righteousnesse, peace, consolation, joy of the spirit, salvation and life.
Thus is Adams old coat cast off and abolished before God, and we appareled with remission of Sins, righteousness, peace, consolation, joy of the Spirit, salvation and life.
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Then besides this renewing by the holy Ghost to this heavenly righteousnesse and life, there ariseth in them also, by this new birth, to menward, a new light, and a new flame:
Then beside this renewing by the holy Ghost to this heavenly righteousness and life, there arises in them also, by this new birth, to menward, a new Light, and a new flame:
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first perfectly good to the eyes of God by Iustification: and so bringing forth the good fruit, to the eyes of men, of Sanctification. For Christians are not made righteous, in doing righteous things:
First perfectly good to the eyes of God by Justification: and so bringing forth the good fruit, to the eyes of men, of Sanctification. For Christians Are not made righteous, in doing righteous things:
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for after that a man is once justified, and possesseth Christ by faith, and knoweth that he is Righteousnesse and Life, doubtlesse hee will not be idle, But as a good tree he will bring forth good fruit:
for After that a man is once justified, and Possesses christ by faith, and Knoweth that he is Righteousness and Life, doubtless he will not be idle, But as a good tree he will bring forth good fruit:
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That is, let the Ministers chiefe aime be to fill the peoples hearts with joy, that they are freely made perfectly good Trees in the sight of God by Iustification; and the people bee sure that they are,
That is, let the Ministers chief aim be to fill the peoples hearts with joy, that they Are freely made perfectly good Trees in the sighed of God by Justification; and the people be sure that they Are,
first, such in the sight of God indeed, or else they shall bee sure to have but little good fruit by Sanctification: some choack-peares peradventure, that may look faire without, but be all rotten within.
First, such in the sighed of God indeed, or Else they shall be sure to have but little good fruit by Sanctification: Some choack-peares Peradventure, that may look fair without, but be all rotten within.
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Again, the joyfull knowledge of Iustification, is the receiving of the most great and pretious promises, by which we are made partakers of the Divine nature. 2 Peter 1. 4. the very forgetfulnesse of which pretious promise,
Again, the joyful knowledge of Justification, is the receiving of the most great and precious promises, by which we Are made partakers of the Divine nature. 2 Peter 1. 4. the very forgetfulness of which precious promise,
and blind professing of the Gospel of Christ, 2 Pet. 1. 8, 9. for this joyfull and glorious benefit of Iustification, being the bright beames Solis justitiae, of the Sun of righteousnesse, Christ Jesus,
and blind professing of the Gospel of christ, 2 Pet. 1. 8, 9. for this joyful and glorious benefit of Justification, being the bright beams Solis justitiae, of the Sun of righteousness, christ jesus,
even as the Sun beames shining upon silver, or upon a clear looking-glasse, doe cause the very silver or glasse it selfe to cast forth some glimmering beames;
even as the Sun beams shining upon silver, or upon a clear Looking glass, do cause the very silver or glass it self to cast forth Some glimmering beams;
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and this Paul testifieth, saying, That the ministration of righteousnesse, doth so exceed in glory, that we beholding as in a mirror, or looking-glasse, This glory of God with open face, are changed into the same Image from glory to glory,
and this Paul Testifieth, saying, That the ministration of righteousness, does so exceed in glory, that we beholding as in a mirror, or Looking glass, This glory of God with open face, Are changed into the same Image from glory to glory,
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My little children let no man deceive you: he that doth righteousnesse (actively) that is, doth cast forth the beames of Sanctification, is righteous (passively) that is, justified, with Christs righteousnesse,
My little children let no man deceive you: he that does righteousness (actively) that is, does cast forth the beams of Sanctification, is righteous (passively) that is, justified, with Christ righteousness,
as the Sunne of righteousnesse Christ Iesus (who shineth upon him with his beames of Iustification) is righteous, 1 Ioh. 3. 7. But if the Sunne of righteousnesse be so clouded from us, that the beames of Justification which exceed in glory, bee by want of preaching,
as the Sun of righteousness christ Iesus (who shines upon him with his beams of Justification) is righteous, 1 John 3. 7. But if the Sun of righteousness be so clouded from us, that the beams of Justification which exceed in glory, be by want of preaching,
Thus wee see how this joyfull knowledge of Iustification, the worth and glory of the same being discerned, seene and enjoyed with a true and right faith, maketh both Pastors and people to shine forth with bright shining beames of great glorifying of God.
Thus we see how this joyful knowledge of Justification, the worth and glory of the same being discerned, seen and enjoyed with a true and right faith, makes both Pastors and people to shine forth with bright shining beams of great glorifying of God.
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yea, none are so blind as such, as God testifieth by his Prophet, saying, Who so blind as my servant? Esay 42. 19. 20. whereby there remaineth nothing else in the heart,
yea, none Are so blind as such, as God Testifieth by his Prophet, saying, Who so blind as my servant? Isaiah 42. 19. 20. whereby there remains nothing Else in the heart,
the griefe hereof maketh mee sometime so impatient, that many times I wish such Swine, which tread pretious pearles under their feet, were yet still remaining under the tyrannie of the Pope:
the grief hereof makes me sometime so impatient, that many times I wish such Swine, which tread precious Pearls under their feet, were yet still remaining under the tyranny of the Pope:
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But wee tell such carelesse contemners, (although they beleeve us not, but laugh us to scorne) that if they use their bodies and their goods after their own lusts (as indeed they doe;
But we tell such careless contemners, (although they believe us not, but laugh us to scorn) that if they use their bodies and their goods After their own Lustiest (as indeed they do;
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and scraping unto themselves, by hook and by crook, whatsoever they can get) we tell them I say, that they be not free, brag they never so much of their liberty;
and scraping unto themselves, by hook and by crook, whatsoever they can get) we tell them I say, that they be not free, brag they never so much of their liberty;
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and are seven times worse under the name of Christian liberty, than they were before, under the tyrannie of the Pope; for the divell which was driven out of them, hath taken unto himselfe seven other fiends, worse than himselfe,
and Are seven times Worse under the name of Christian liberty, than they were before, under the tyranny of the Pope; for the Devil which was driven out of them, hath taken unto himself seven other fiends, Worse than himself,
Thus doth a Christian first fulfill and accomplish the Law inwardly by faith (for Christ is the perfection and fulfilling of the Law unto righteousnesse to all that doe believe, Rom. 10. 4.) and then outwardly by works: thus is he justified in heaven and earth: the Gospel justifieth him in heaven,
Thus does a Christian First fulfil and accomplish the Law inwardly by faith (for christ is the perfection and fulfilling of the Law unto righteousness to all that do believe, Rom. 10. 4.) and then outwardly by works: thus is he justified in heaven and earth: the Gospel Justifieth him in heaven,
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and the Law on earth, and thus is this new creature created unto the Image of God in righteousnesse and true holinesse, which inwardly is perfectly righteous in the sight of God, with an heavenly righteousnesse by Iustification, and outwardly is holy and cleane in the flesh by Sanctification: And as many as walk according to this rule, peace shall be upon them, and mercy as upon the Israel of God, Gal. 6. 16. FINIS.
and the Law on earth, and thus is this new creature created unto the Image of God in righteousness and true holiness, which inwardly is perfectly righteous in the sighed of God, with an heavenly righteousness by Justification, and outwardly is holy and clean in the Flesh by Sanctification: And as many as walk according to this Rule, peace shall be upon them, and mercy as upon the Israel of God, Gal. 6. 16. FINIS.
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Tractat principalem locum, qui est de Iustitia Christiana, item de sapientia Christiana, seude gloria Christi, Luth. in Psal. 130, 459. Sisalutem querimus quaerenda prin•m ju•itia est, &c. Calv. in Rom. 1. 17. & Marlor ibid.
Tractate principalem locum, qui est de Iustitia Christian, item de sapientia Christian, seude gloria Christ, Luth. in Psalm 130, 459. Sisalutem querimus quaerenda prin•m ju•itia est, etc. Calvin in Rom. 1. 17. & Marlor Ibid.
Tractat ergo pricinpalem ••il nostre salutis Iustificationem scilicet, cuius pura cognitio sola Ecclesiam servat. Luth. in Psal. 130. Est Sol illuminans Ecclesiam, paradisus seu ca•um gratiae, Luth. ibid. E contra, cum hac &c. simulamitti•ur christus, &c. ibid. Eoni igitur Pastoris est &c. Lut. in Psa. 130.
Tractate ergo pricinpalem ••il nostre Salutis Iustificationem scilicet, cuius Pura cognitio sola Church Servant. Luth. in Psalm 130. Est Sol Illuminans Church, Paradise seu ca•um Gratiae, Luth. Ibid. E contra, cum hac etc. simulamitti•ur christus, etc. Ibid. Eoni igitur Pastors est etc. Lut in Psa. 130.
Iohn 1. 25. Praecipuum Christi officium breviter quidem sed dilucidè exponit, &c. quod sci••c•t ••ccata mundi tollens, &c. Qùioquid est injustiti• per Christum tolli ▪
John 1. 25. Praecipuum Christ officium Briefly quidem sed dilucidè exponit, etc. quod sci••c•t ••ccata mundi tollens, etc. Qùioquid est injustiti• per Christ Take away ▪
Summa est, longè laté que pro orbis magnitudine effundi misericordiam, Dei super fideles. Ne quid impediat cursum ejus. Aboleri prorsus corum peccata, Calvin, Ibid. Nisi enim peccata à nobis removerentur, locus divinae ergo nos miscricordiae esse non potest, Muse. Ibid.
Summa est, long laté que Pro Orbis Magnitude effundi misericordiam, Dei super fideles. Ne quid impediat Cursum His. Aboleri prorsus corum Peccata, calvin, Ibid Nisi enim Peccata à nobis removerentur, locus Divinae ergo nos miscricordiae esse non potest, Muse. Ibid
August. Mu•datur ut non hab•at maculam. Non potest h•bere caput illud nisi coadignum co•pus, condignam uxor•m: haec est Sponsa Christi non habens maculam; per lavacrum en•m •uferuntur peccata. Interna purg•tio.
August. Mu•datur ut non hab•at maculam. Non potest h•bere caput illud nisi coadignum co•pus, condignam uxor•m: haec est Sponsa Christ non habens maculam; per Lavacrum en•m •uferuntur Peccata. Interna purg•tio.
Quod peccater in me ipso exist•ns, &c. credā tamen potius c•lum terramque ruitura, quam me non else per Christi sanguinem a• ombibus peccatis ipsa •ive pur. orem & candidiorem: Si non credis, facis D•um cum summa & horrenda blasp•emia, mendac em, &c. Pomeran. in Psal. 51. 7.
Quod peccater in me ipso exist•ns, etc. Creed tamen potius c•lum terramque ruitura, quam me non Else per Christ sanguinem a• ombibus peccatis ipsa •ive pur. Orem & candidiorem: Si non credis, facis D•um cum summa & Horrenda blasp•emia, Mendac em, etc. Pomeranian. in Psalm 51. 7.
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Colos. 1. 22. Non simpliciter sed in conspectu suo, Zan. h. ••i. Non qu•d•m si•e •e•cato est ali quis •oputus, s•c nec Israel: sed quoni•m del•ta est iniqu•tas, Pell. in Num•. ibid ▪
Colos 1. 22. Non simpliciter sed in conspectu Sue, Zan h. ••i. Non qu•d•m si•e •e•cato est ali quis •oputus, s•c nec Israel: sed quoni•m del•ta est iniqu•tas, Pell. in Num•. Ibid ▪
Ornala est ab imo pede usque ad verticem, ut nihil mal••um in ea conspiciatur & nulla macula deformitatis appareat: sed Coram Deo, &c. Luth. 95. ver. 9. 13.
Ornala est ab imo pede usque ad Vertex, ut nihil mal••um in ea conspiciatur & nulla macula deformitatis appareat: sed Coram God, etc. Luth. 95. ver. 9. 13.
Quicunque igitur in hoc uno non fidu•t, quod per mortem Christs, &c. Peccata subla•a sunt, ne peccanostra videre possit. Proculdubio periere, Luth. Psa. 130. 6
Quicunque igitur in hoc Uno non fidu•t, quod per mortem Christ, etc. Peccata subla•a sunt, ne peccanostra To see possit. Without doubt periere, Luth. Psa. 130. 6
Huc pertinet locutio Prophetae, tun remittipeccata cu• memoria corum deletur coram Deo, Calv. in Mic. 7. 19. Habehant Patres sublege easdem quas hodie habemus de remissione peccatorum promissiones &c. Atqui Propheta quasinovit quiddans & prius inauditū affert: promittit nullam sub novo faedue peccatorum fore memoriam. Nunc ergo Deus peccatorum non recordatur alioqui frustra diceretur, &c. Calv. in Heb. cap. 10. 18. Hoc enim Christus praestitit solus, ut non veniant amplius in memoriam corā Deo, Cal. Ier. ib.
Huc pertinet Locution Prophets, tun remittipeccata cu• memoria corum deletur coram God, Calvin in Mic. 7. 19. Habehant Patres sublege easdem quas hodie habemus de remission peccatorum Promises etc. Atqui Propheta quasinovit quiddans & prius inauditū affert: Promittit Nullam sub novo faedue peccatorum before memoriam. Nunc ergo Deus peccatorum non recordatur Otherwise frustra diceretur, etc. Calvin in Hebrew cap. 10. 18. Hoc enim Christus praestitit solus, ut non veniant Amplius in memoriam corā God, Cal. Jeremiah ib.
An antithesis shewing the difference between the state of the old Testament and new. Rom 3. 21. Zach. 13. 1. Dan. 9. 24. Ierem. 50. 20. 1 Iohn 1, 7. Heb. 10. 14, 17, 18. Gal. 4. 1, 2, 3.
an antithesis showing the difference between the state of the old Testament and new. Rom 3. 21. Zach 13. 1. Dan. 9. 24. Jeremiah 50. 20. 1 John 1, 7. Hebrew 10. 14, 17, 18. Gal. 4. 1, 2, 3.
Ante remissionem esse supplicia peccatorum: post remissionem autem, certamina exercitationes { que } justorum, Aug. de peccat. merit, & remis. lib. 2. cap. 34. Vide D. Abb. against satisfactions. Twelve absurcities in mingling Evangelicall and Legall crosses. 1
Ante remissionem esse supplicia peccatorum: post remissionem autem, certamina Exercitationes { que } Justorum, Aug. de peccat. merit, & Remis. lib. 2. cap. 34. Vide D. Abb. against satisfactions. Twelve absurcities in mingling Evangelical and Legal Crosses. 1
Radix vitae Calv. ex Marlo: Sicut •eccatum non nisi mort•m parere potest, ita donum illud Dei n•f•ra scilicet justificat•o vitae aete•nae bea•i••dinem nobis a •sertivel si mavis, quemadmodùm mortis causa pcccatum est, &c.
Radix vitae Calvin ex Marlow: Sicut •eccatum non nisi mort•m parere potest, ita Donum illud Dei n•f•ra scilicet justificat•o vitae aete•nae bea•i••dinem nobis a •sertivel si mavis, quemadmodùm mortis causa pcccatum est, etc.
